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What does it mean to pray, “Thy kingdom come”?
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Answer
The phrase *Thy kingdom come* is part of the [Lord’s Prayer](Lords-prayer.html), a prayer that Jesus taught His disciples (and all future servants of His kingdom) as a pattern for prayer.
In Luke 11:1, the disciples observed Jesus praying and wished to learn from Him how to pray. They recognized that Jesus’ day\-to\-day actions flowed from His intimate prayer life with God, and they wanted their lives to reflect the same. So Jesus taught them this model prayer: “Whenever you pray, say, Father, your name be honored as holy. Your kingdom come. Give us each day our daily bread. And forgive us our sins, for we ourselves also forgive everyone in debt to us. And do not bring us into temptation” (Luke 11:2–4, CSB).
A fuller version of the Lord’s Prayer features in Matthew 6:9–15 as part of Jesus’ extensive teachings in the Sermon on the Mount. In both passages, Jesus includes the statement *Thy kingdom come*.
One component of Christ’s training in prayer involves understanding that God’s kingdom has not yet been wholly fulfilled on this earth. *Thy kingdom come* is not just an expectant yearning for the coming of Christ in the future, even though this longing is contained in the plea. But *Thy kingdom come* also expresses the prayerful desire of Christ’s servants to see God’s Kingdom broaden and become increasingly established throughout the world in the here and now.
Within our prayers ought to be a mindset that recognizes God’s kingdom purposes and concerns itself with furthering those purposes. First and foremost, the Lord’s dominion must be evident in the lives of His followers. Praying, “Thy Kingdom come,” means asking the heavenly Father to help us in our own lives to be faithful, obedient, authentic, and effective Christians. We spread God’s kingdom not only with words but also through our actions and the observable qualities of our character (Matthew 7:16, 20; John 13:35; 1 John 3:10\).
We also know from Scripture that God wants all sinners to be saved (Ezekiel 18:23; Matthew 23:37; 1 Timothy 2:4; 2 Peter 3:9\). So in Christ’s model for prayer, we have confirmation that intercessory prayer for the salvation of souls is a worthwhile endeavor. Praying, “Thy Kingdom come,” is the same as saying, “Dear Lord, please open the hearts of my loved ones, friends, co\-workers, and neighbors to receive Your gift of salvation in Jesus Christ.” God’s kingdom will expand as more people turn to Christ for salvation. They enter the kingdom when they come to know the crucified King of that kingdom. People need the [gospel](what-is-the-gospel.html).
Another way we seek the establishment of God’s kingdom in the here and now is to pray for aspects of God’s nature to be revealed and known in the world. We can ask God to show His holiness to us and others so that all might see and understand it, and be changed by it. In Isaiah 6:1–5, when the prophet Isaiah captured a glimpse of God’s holiness, he was completely undone. So overwhelming was Isaiah’s experience, that he saw the glory of God’s holiness filling the whole earth: “Holy, holy, holy is the LORD Almighty; the whole earth is full of his glory” (verse 3\).
When we pray, “Thy kingdom come,” we ask God to shine His light into the world so that others may respond to Him with awe and reverence (John 1:1–15\). Jesus is the light of the world who breaks through the darkness of sin by His work on the cross (John 8:12\). Through Christ’s sacrifice, believers become lights to the world as well (Matthew 5:14–16\). God’s Word is also a light to the world, revealing His kingdom so it can be seen on earth (Psalm 119:105, 130; Proverbs 6:23; 2 Peter 1:19\).
As believers in Jesus, we acknowledge God as our King. Praying, “Thy Kingdom come,” means we desire for His sovereign rule over our lives here on earth, as we submit to His authority and yield to His control in every aspect of our existence. Likewise, praying, “Thy Kingdom come,” means we earnestly yearn for God’s reign to be established throughout the whole earth and over every human being. We pray, “Thy Kingdom come,” so that God’s sovereign rule will come now and in the future in its fullness and permanence.
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What does the Bible say about eating junk food?
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Answer
Junk food! Yummy junk food! For many people, chips, soda, candy, and cake are the four basic food groups. Junk food fills us up but contributes little to the health of our bodies. Nearly 40 percent of Americans are overweight, and 33 percent are considered obese, primarily due to the prevalence of junk food diets. Junk foods are loaded with sodium, sugar, and fat. A steady diet of such foods can contribute to heart and liver disease as well as diabetes. So it may be unhealthy, but is eating junk food wrong? Does the Bible mention it?
When God formed Israel as a nation for Himself, He gave them a detailed set of laws they were to strictly obey (Deuteronomy 4:1–2\). Those laws were to help set them apart as a holy nation and also for their own good. Before nutritional science discovered the reasons, God had already given His people dietary laws intended to keep them healthy (Leviticus 11\). Adherence to those laws was one reason God could promise Israel that they would not suffer from the diseases that God brought upon Egypt (Exodus 15:26\). By following His dietary instructions, they would have less risk of intestinal parasites, malnutrition, and sickness brought on by unhealthy eating habits.
This is not to say that God is entirely opposed to non\-nutritional junk food. In fact, He even encourages us to enjoy them as gifts from Him. Psalm 104 praises God for making “wine that gladdens the heart.” Nehemiah 8:10 instructs Israel to celebrate a holy day with “choice food and sweet drinks.”
Romans 14:20 may give us the clearest direction about [food](Bible-foods.html): “All food is clean, but it is wrong for a person to eat anything that causes someone else to stumble.” Although this was written in the context of eating foods once banned by the law, it can also pertain to junk food. Junk food is not a sin, but if we consume it as gluttons (Proverbs 23:20\) or drunkards (Proverbs 20:1\), or if we are abusing our bodies with it, then eating it is wrong.
Sugar and caffeine addictions are real and can contribute to an overall unhealthy lifestyle. High levels of sodium, present in many types of junk food, are also unhealthy. God created our bodies to be [temples](body-temple-Holy-Spirit.html) for His Holy Spirit (1 Corinthians 3:16; 6:19–20\). When we abuse our bodies through poor hygiene, substance abuse, self\-harm, or junk food addiction, we are not taking good care of His temple. Eating junk food is not sin in itself, but when we continually stuff ourselves with it to the detriment of our bodies, our bank accounts, and our witness, it may have become an idol.
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What is the significance of Moab in the Bible?
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Answer
Moab, a small kingdom in the central Transjordan, was a familiar setting in the Bible.
Genesis 19:30–38 accounts for the origins of the nation of Moab. After [Lot](Lot-in-the-Bible.html) and his daughters escaped from Sodom, they lived in a cave in the hills near [Zoar](Zoar-in-the-Bible.html). When Lot became drunk, his daughters seduced him. Both conceived and bore children. Lot’s oldest daughter named her son Moab, from whom the Moabites descended, and Lot’s younger daughter called her son Ben\-ammi, from whom the Ammonites descended. The Septuagint explains that the name *Moab* means “he is of my father,” a perpetual reminder of Moab’s incestuous beginnings.
Moab was located on a high geographical plateau directly east of the [Dead Sea](Dead-Sea.html), between Edom and Ammon. The territory was skirted by the valleys of the Arnon and the Zered, the scarps of the Dead Sea Rift, and the gorge of the Arnon River. With desert land to the east and the rift\-valley to the west, Moab measured only about 60 miles from north to south and 20 miles from east to west.
Moab’s northern boundary shifted in times of military strength, but even at its greatest extent, Moab encompassed no more than about 1,400 square miles. The main region north of the Arnon River was assigned to [Reuben](tribe-of-Reuben.html) in the tribal allotment, but the tribe was not able to hold onto the land. Gradually, the territory was absorbed into Moab.
Moab’s terrain consisted mostly of gently rolling tableland separated by numerous ravines. It was known for its rich pastureland for sheep and other livestock (Numbers 32:1; 2 Kings 3:4\). Moab’s soil and climate were ideal for growing wheat, barley, and other grains. Stretching through the heart of Moab, in its eastern part, was the King’s Highway, a major trade route that led to Syria in the north and the Gulf of Aqaba in the south.
After leaving Egypt and camping at Mount Sinai, Israel wandered in the wilderness for 38 years before arriving at the boundary of the Promised Land in the plains of Moab (Numbers 10:11–22:1\). From this point forward, Moab supplied the background for much of the biblical drama until Joshua 3\.
God’s chosen people were now poised to move swiftly toward their final destination in Canaan. To advance, Israel had to fight against [King Sihon](Sihon-king-Amorites.html) of the Amorites (Deuteronomy 2:26–37; Numbers 21:21–23\) and [King Og](Og-king-of-Bashan.html) of Bashan (Deuteronomy 3:1–7; Numbers 21:33–35\). Both kings were defeated in Moab.
Subsequently, on the order of Balak, king of Moab, the [prophet Balaam](Balaam-in-the-Bible.html) attempted to curse the Israelites. Instead, Balaam ended up confirming God’s magnificent promise of blessing on His people and, through them, on the whole world (Numbers 22—24\).
[Moses](life-Moses.html) reviewed the law and transferred leadership from himself to Joshua on the plains of Moab (Deuteronomy 29—33\). And in the land of Moab, Moses died and was buried (Deuteronomy 34:1–6\).
Other mentions of Moab and the Moabites occur throughout the Old Testament:
• Judges 3:12–31 gives an account of the 18\-year oppression of Israel under King Eglon of Moab until God raised [Ehud](who-was-Ehud.html) to deliver the people.
• Second Kings 3 describes the war between Israel and Moab in the ninth century BC.
• [David](life-David.html) entrusted his father and mother to the king of Moab while he dealt with Saul’s hostility (1 Samuel 22:3–4\).
• [Solomon](life-Solomon.html) took foreign wives, including women from Moab, and pursued idolatrous worship of Chemosh, the god of Moab, which turned his heart away from the Lord and cost him his kingdom (1 Kings 11:1, 7, 33\).
• The first part of [Ruth](life-Ruth.html) and Naomi’s story took place in Moab, a nation hostile to Israel (Ruth 1—2\). Ruth, a Moabitess, became the great grandmother of King David. Her place in the genealogy of Jesus Christ is a beautiful example of God’s impartiality.
• The Psalms and several prophets refer to Moab as the enemy of Israel (Psalm 60:8; Isaiah 15—16; Jeremiah 48\).
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What is theistic agnosticism / agnostic theism?
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Answer
[Theism](what-is-a-theist.html) is a belief in a god or gods, and [agnosticism](agnosticism.html) is the belief that a god’s existence cannot be known with surety. Theistic agnosticism or, more commonly, agnostic theism seems to be a contradiction in terms.
A summary definition of *agnostic theism* is as follows: “a belief in the existence of a god held simultaneously with an uncertainty of any god’s existence, doubt that such existence could be proved, or mistrust that any god can be fully known.” Agnostic theism has elements of personal faith, but it remains uncertain as to the validity of faith’s claims in the absence of tangible evidence.
A nuanced form of agnostic theism is commonly seen among theologians who accept the idea that God is so [transcendent](God-transcendent.html) that He has certain characteristics impossible to completely know or prove. This type of agnostic theism is not an attempt to disprove God; rather, it is an acceptance that God is uniquely God. In the Garden of Eden, there was one tree that Adam and Eve were not permitted to possess. The tree of the knowledge of good and evil belonged exclusively to God (Genesis 2:17\). In other words, there are some realities that belong to God alone. He does not have to disclose all knowledge, and He does not have to reveal His reasons for keeping some things to Himself.
We see a redefinition of *agnosticism* emerging in modern culture. That is to say, an agnostic can believe that God exists, while living as if He did not—because God is not fully knowable or His sovereignty is limited in some way. This is where the subjectivity of agnostic theism gains traction in modern society. This theological position is defined by one’s own preferences, opinions, and sense of personal satisfaction.
Many people who engage in religious rituals or join a religious group practice religion for the sole purpose of self\-improvement or personal affirmation. Agnostics can do this, finding a spiritual utility in tradition and social improvement. In performing religious acts, the agnostic can assign a level of knowability (or unknowability) to the god of his own imagination. If the function of religion meets his ego\-centric needs, why does he need to know God?
This type of pragmatic religion could be seen as a form of agnostic theism. The popular “[prosperity gospel](prosperity-gospel.html)” seeks to define God/a god in terms of one’s own need for self\-actualization and improvement. This is in contrast to the biblical revelation of God and His nature being supreme over all creation. What we know about God is fully realized in the Scriptures and in the personal revelation of Jesus Christ.
The incomprehensibility of God is made comprehensible by God’s own desire to make Himself known to man through divine revelation. The Bible does say that God is beyond our ability to fully know Him (Psalm 145:3; Isaiah 55:8–9; Romans 11:33–34; 1 Corinthians 2:10; 1 Timothy 6:13–16\), yet God is willing to make Himself known in the sufficiency of His grace.
The knowability of God is a divine gift that enlivens faith through the working of God’s grace in the human heart. God is most fully revealed in Christ Jesus (Jeremiah 9:23–24; 1 Corinthians 2:2; Galatians 6:14; John 17:3; Hebrews 8:11–12; 1 John 4:7–8\). God’s perfect revelation of Himself in Christ is the solid foundation for believers. By faith (not by the scientific method) Christians can live in certainty in the midst of [postmodern](postmodernism-dangers.html) views such as agnostic theism.
Philosophies such as agnostic theism emerge from the world’s attempt to regulate what is acceptable and debatable in society. People are viewed as more intelligent, [politically correct](political-correctness.html), and socially sensitive if they compromise on their personal faith in Christ. If they admit to some “doubt” concerning the existence of God, the world will see them as more “enlightened.”
While many professing Christians claim to believe in God, many act as if He does not really exist. They clamor for the things the world offers and pursue the same life of those who have no faith. They do not know what the Bible says about God, so they settle for a form of agnosticism (see 2 Timothy 3:5\) while denying the certainty of God’s revelation of Himself.
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What does it mean to be a godly father?
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Answer
Fatherhood was one of the first jobs God gave men. Immediately after creating Adam and Eve, God commanded them to “be fruitful and multiply” (Genesis 1:28\). One of His primary purposes for marriage was offspring who would fill the earth with God’s praise and glory. However, providing sperm for conception is merely the beginning of God’s expectation for fathers. Sperm can make a child, but it takes a real man to be a father. Some men who want to be good fathers have little understanding of what godly fatherhood looks like, so this article will explore some characteristics of a godly father.
1\. *A godly father knows God.* It should go without stating, but many men want their children to have a [relationship with God](become-a-Christian.html) but do not have such a relationship with God themselves. They let their wives take the kids to church, trust the preacher to instill godly values, and assume they are being what they need to be because they provide exposure to godliness. But children model what they see. If Dad does not consider obedience to God important, why should they? If Dad doesn’t lead the family spiritually, it must not be a priority. So godly fatherhood begins within the heart of a man. He considers his own relationship with God the most important one in his life and models that godliness for his children.
2\. *A godly father loves and honors his wife.* It has been said that the best gift a father can give his children is to [love their mother](godly-husband.html). When children grow up watching healthy, loving interactions between their parents, they naturally seek to imitate that in their own marriages. Sadly, children often do not see their fathers and mothers loving each other. Even if a man is divorced or single, he can still model respectful behavior toward his child’s mother; if he is remarried, he can demonstrate a loving relationship with his current wife (Ephesians 5:25, 28\).
3\. *A godly father accepts responsibility for his children’s spiritual training.* Too often, the children’s training is left to the mother while the father considers a paycheck his contribution to the family. While providing financially for a family is an important responsibility for fathers (1 Timothy 5:8\), it is not their only responsibility. While he may delegate much of the day\-to\-day teaching to his wife, a godly father still bears responsibility. For example, he should pray with his children and talk with them about what the Bible teaches. He encourages Christian character in his children by his example as well as his words of instruction and the expectations of behavior he sets forth for and enforces with his children.
4\. *A godly father is continually aware of his influence.* “Do what I say, not what I do” has been the unfortunate attitude of many fathers. Little eyes observe and learn from watching Dad’s behavior, regardless of what he says he believes. Sons, in particular, need male role models to show them how to become men. Dads may not realize it, but everything they do is influencing their children. Words alone are not enough. Consider what a child might learn from these fatherly instructions:
• “Church is important, so you guys go, but I’m staying home to watch football.”
• “Don’t you lie to me, but tell that person on the phone that I’m not here.”
• “I just cussed out our neighbor, but if I hear you guys saying those words, you’re gonna get it.”
• “Stay away from drugs and alcohol. Now bring me a beer and my cigarettes.”
5\. *A godly father models selfless service.* Much of Jesus’ earthly life was given to serving others. As followers of Jesus, we are to imitate that service (Matthew 20:28\). Godly fathers figure out ways to involve their little ones in that service. “Let’s go over and mow Mrs. Jones’ yard. Her husband had surgery, and she’s got a new baby.” When children grow up watching Dad quietly serve the Lord without expectation of reward, they internalize those values.
6\. *A godly father is consistent.* Nothing confuses children more than inconsistency, either in discipline or example. A father who is angry one minute and loving the next creates insecurity in his children. Dads need to be careful that they don’t take out their frustrations on their children and later excuse their behavior by saying, “I was just upset.” Godly fathers channel their anger where it needs to go, they practice forgiveness, and they never allow anger to create confusion in their children. If Dad says he is going to do something, he’d better do it. Children need to know what to expect from their fathers.
7\. *A godly father disciplines his children appropriately.* [Discipline](disciplining-children.html) is part of child\-rearing and should not be ignored or solely delegated to the wife. Hebrews 12:9–10 reminds us that earthly fathers disciplined us for our own good and our heavenly Father does the same. Wise discipline helps children learn to control themselves and keeps them out of serious trouble (Proverbs 13:24; 18:19\). Correct discipline is not abusive, vengeful, or sporadic. A child should know where the boundary lines are, and he should also know with absolute certainty what happens when he crosses those lines.
8\. *A godly father does not allow himself to be controlled by outside influences.* [Addictions](addiction-Christian.html), such as alcohol, drugs, or pornography, often create a home environment marked by insecurity, fear, and depression. Fathers who display addictive behaviors often teach their children to do the same. Godly fathers are controlled only by the Holy Spirit (Ephesians 5:18\). Children tend to adopt whatever gods their parents consistently worshiped; thus, alcohol and drug abuse is passed from generation to generation (see Exodus 20:4–5\). However, children who watch their fathers run to Jesus with their problems can learn to imitate that healthy behavior.
9\. *A godly father is a man under authority.* Due to his sinful nature, a man will fight to be his own boss. In many cultures, it is considered admirable to “answer to no one.” However, Jesus demonstrated that He was a Man under the authority of His heavenly Father (John 5:19; 12:49\). He readily gave credit to God for His successes and submitted Himself fully to the will of God (John 8:29\). A godly father will live as a man under God’s authority and that of God\-given earthly institutions, such as employment, church, and government (1 Peter 2:18; Romans 13:1–2; Hebrews 13:17\).
10\. *A godly father will lead.* The world is in desperate need of men who will lead wisely. [Leadership](Christian-leadership.html) is not domination or control. A leader is one who goes first. He sets the pace for the family by practicing what he preaches. He is on the lookout for dangers and takes initiative to protect his family from them. He meets first with God so that, when he presents a plan to his family, they have confidence that he is following the direction of the Holy Spirit. He leads them to a healthy, Bible\-teaching church. He leads them in personal devotions. He leads them away from worldliness. He leads his wife as her confidant and champion. He leads his children to come to know Christ. He leads in his community through charitable service and wise counsel. He leads at church by serving according to his gifts. And he leads other men to follow his example. He is a man that his children can be proud of (Proverbs 17:6\).
Regardless of a man’s past or his own parentage, he has the potential to be a godly father. The qualifications for an elder or deacon found in 1 Timothy 3:1–12 are a good standard for all of us. A father who adheres to those guidelines will do well. If he seeks the Lord with all his heart (Proverbs 3:5–6\), strives to keep his priorities straight, and lets love and humility define him, any Christian father can become a man that his children are honored to call “Dad.”
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What does it mean to be a godly mother?
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Answer
A godly mother is a woman who represents the heart of Christ to her children. She is continually aware of her influence over their lives and futures and makes sacrifices whenever necessary for their welfare. Godly mothers are first [godly women](godly-woman.html). They are not one way at home and another way in public. Even when her children do not have a godly father, a mother can have a great impact on her children’s spiritual future. The following are some characteristics of a godly mother:
1\. *She knows God.* A godly mother wants her children to be godly, and she leads the way. A mother cannot pass on to her children values and qualities that she does not possess. So the first step in becoming a godly mother is surrendering to the lordship of Jesus. Only then is her soul restored (Psalm 23:3\), her life recreated (2 Corinthians 5:17\), and her mind renewed (Romans 12:2\).
2\. *She understands her role in marriage and the family.* As part of sin’s curse, women struggle with wanting to control their husbands (Genesis 3:16\). But God decreed that husbands and fathers should carry the weight of responsibility for their families (1 Corinthians 11:3\). A [godly wife](godly-wife.html) will gracefully bow to that leadership and model for her children godly submission to authority. Even when husbands and fathers are not worthy of such respect, godly mothers do not bad\-mouth them to the children. Divorced or [single mothers](single-parenting.html) can be godly mothers as they teach their children of God’s plan for marriage and demonstrate purity and wisdom in their own dating relationships.
3\. *She does not neglect her own health and well\-being.* Often, we equate personal martyrdom with humility and service, but it need not be that way. Godly mothers model for their children healthy self\-respect and [boundaries](boundaries-biblical.html). A godly mother knows that wearing herself out acting as a slave to her children is not good for anyone. She will give selflessly to her children, but she will also carve out time to rejuvenate herself because she knows that, if she is not healthy, her children will also suffer.
4\. *She seizes teachable moments to instill biblical truths.* A godly mother is not so focused on meeting physical needs that she neglects her real calling, which is to raise future disciples of Christ (Ephesians 6:4; Proverbs 22:6\). Because she walks in close harmony with God, she easily directs her children’s attention to His work in their lives. She may say to the three\-year\-old, “See that beautiful robin? God, who loves us, made that bird for us to enjoy. Thank you, God, for your beautiful birds.” She may say to her pre\-teen, “Honey, I’m sorry you didn’t make the team. I know it hurts, but remember that God has something bigger in store for you as you trust Him with even this disappointment.”
5\. *She models service to God and others.* Children need reminders that they were created for God, and serving Him is their highest calling (Colossians 1:16\). A godly mother will demonstrate this in her own life as she involves her children in serving others. “Let’s finish this so we can make dinner for the Smith family. They’re going through a hard time, and we want to remind them that Jesus has not forgotten about them.” Acts 9:36–41 gives us a glimpse into the life of Tabitha, who was known for her good deeds. When she died, many townspeople brought out the garments she had made for them as evidence of her kindness. A godly mother leaves evidence of her kindness, and her children are proud of her reputation (see Matthew 5:16\).
6\. *She has a healthy self\-image.* Many women in our culture struggle with low self\-worth due to childhood wounds or comparison with others. A godly mother has learned to see herself as God sees her. Because of this, she can demonstrate to her children the way a godly woman should present herself. Godly mothers see themselves as active participants in God’s work; they don’t try to gain attention or a sense of worth through dress or behavior or relational status. First Peter 3:3–4 says, “Your beauty should not come from outward adornment, such as elaborate hairstyles and the wearing of gold jewelry or fine clothes. Rather, it should be that of your inner self, the unfading beauty of a gentle and quiet spirit, which is of great worth in God’s sight.” A godly mother acts and dresses [modestly](dress-modestly.html). She models proper, God\-honoring behavior to her children.
The Proverbs 31 woman is a picture of a godly mother. Although she puts her children and husband first, they are not her entire world. She develops her gifts and uses them to benefit her family and her community. She is a credit to her husband and a role model for her children. She lives with integrity at home and in public, and she presents herself honorably. Verse 28 gives us the result of her years of faithful mothering. After she has poured her life into them, “her children rise up and call her blessed.”
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What does it mean to stir up the gift (2 Timothy 1:6)?
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Answer
*Stir up the gift* is a phrase written by the apostle Paul to Timothy, his young disciple in the faith: “Therefore I remind you to stir up the gift of God which is in you through the laying on of my hands” (2 Timothy 1:6, NKJV). *Stir up the gift* also appears in the King James Version of this verse, but other translations read “fan into flames the gift” (ESV, NIV, NLT), “keep ablaze the gift” (HCSB), and “rekindle the gift” (CSB, NRSV).
Paul wrote 2 Timothy from prison while awaiting his execution. He only had a short time left before his death, so he penned this profoundly personal letter full of intense affection and concern for his beloved companion and protégé. Paul knew that Timothy faced an enormous responsibility in leading the church, and he wanted to encourage the young man to stand firm in safeguarding the gospel and spreading the message of salvation in Jesus Christ.
The Greek word translated “stir up” denotes the kindling of a fire, as by bellows. Anyone who has ever tended a campfire knows that stirring up the glowing embers of a dying fire can cause those embers to flame up again and burn more brightly. Timothy was to see to it that his spiritual gift did not grow cold through disuse; he was to “stir it up” and keep the fire going.
All believers receive the gift of the Holy Spirit at salvation. The Holy Spirit brings other gifts with Him, and Timothy had received certain [spiritual gifts](spiritual-gifts.html) to enable him to be an effective minister. The gift had come to Timothy through the “laying on” of Paul’s hands—that is, the apostle had imparted this gift at the younger man’s [ordination](ordination.html), when Timothy was being appointed to the ministry (cf. 1 Timothy 4:14\).
Paul was keenly interested in the life and ministry of Timothy, and he wanted to make sure that Timothy used the gift he had been given effectively, for the glory of God. It’s not that Paul thought Timothy’s faith was weak or dying out, but that he wanted Timothy to experience the fullness of God’s gift. The gifts we receive from the Lord through the filling of the Holy Spirit are not given to us fully developed but need to be strengthened and matured through use.
The gift that Timothy was to stir up was most likely the gift of pastoral administration or the gift of preaching, needed for the bold proclamation of the gospel. Paul links his charge to stir up the gift with Timothy’s timid personality. Right after he reminds Timothy to fan into flames the spiritual gift God gave him, Paul says, “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 Holy Spirit won’t necessarily transform a shy person into an extrovert, but He will provide the resources the person needs for every situation (Luke 12:11–12; Acts 1:8; Romans 8:26\). God gives us His power when we are weak, His love to deal with those who seem unlovable, and His discipline for the times we lack self\-control.
Also, Paul was not suggesting that Timothy keep the Spirit’s flame ablaze by his own human effort. Instead, Paul knew that the Holy Spirit requires our willing cooperation to fill and enable us (Colossians 3:10, 12–15; 2 Peter 1:5–8\).
How do we cooperate with the Holy Spirit to stir up the gift?
We stir up the gift by *using* the gift we’ve been given. We stir up the gift through godly discipline, which produces the fruit of God’s nature in our lives: “But the fruit of the Spirit is love, joy, peace, forbearance, kindness, goodness, faithfulness, gentleness and self\-control. Against such things there is no law” (Galatians 5:22–23\). We keep the gift ablaze by not letting our spiritual selves grow cold or, worse, lukewarm, as the [church in Laodicea](church-in-Laodicea.html) had become (Revelation 3:15–16\). We fan the flames of faith by continuing to “keep in step with the Spirit,” following the Holy Spirit’s direction and guidance in every part of our lives (Galatians 5:25\). We stir up the gift by not quenching or neglecting the Spirit of God, but allowing Him to thrive in us like a living, blazing fire (1 Thessalonians 5:19; 1 Timothy 4:14\).
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What does the Bible say about dealing with mental illness?
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Answer
In general, mental illness is considered to be a disorder affecting one’s mood, thinking, and behavior. The term *mental illness* covers a broad range of disorders from mild depression to schizophrenia, but for the purposes of this article, we will define *mental illness* as a condition that impairs a person’s ability to think, feel, process, and respond to life situations in appropriate ways. Our brains are physical organs like lungs and kidneys and are subject to illness and damage just as other organs are. However, because our brains control everything we do, their malfunction can distort our perceptions, leading to hurtful or harmful thoughts and actions. Mental illnesses can distort our view of God and others. Sometimes mental illnesses contribute to our sinful behavior. God has compassion for our struggles. He can help us learn to manage mental illness and even bring healing.
Mental illness is still not fully understood by medical professionals and may have a variety of contributing factors. Some factors are physical, such as brain abnormalities, hormonal imbalances, and neurotransmitter impairments. Even things like nutrition, exercise, and sleep affect mental health. Proper medication and competent therapy can help alleviate those symptoms. Other mental illnesses are brought on by traumatic events or abuse in childhood. Sometimes a “coping mechanism” that was helpful in one situation gets carried into later life where it is no longer useful or adaptive. Also consider the way our behavior feeds into our physical health and our physical health feeds back into our behavior. Sometimes unhealthy behavior causes our bodies to be unhealthy, which in turn leads to more unhealthy behavior; the cycle is difficult to break. Sometimes our own sin contributes to mental illness. When we obey Scripture’s commands, we can bypass some aspects of mental illnesses and know better how to respond when we do encounter mental illness in ourselves or in someone else (Romans 12:2\). Often, multi\-layered treatment is best because multiple factors are contributing to a mental illness.
Mental illness has another factor that is not often considered in designing treatment programs. Much of what we call mental illness has a spiritual component that, if left unaddressed, keeps a person in bondage. Human beings have a spirit. To be created in God’s image means we have life that is unlike the life of animals or plants. Our lives are directly connected to God’s life. Acts 17:28 says, “In him we live and move and have our being.” When we are disconnected from God, we cannot live as whole beings. We sense the void and try to fill it with other things. But those things ultimately fail us, and that can contribute to mental illness. Of course, the first step in becoming spiritually whole is to receive eternal life through Jesus Christ. But even for those people who have a relationship with God through Jesus, we still sometimes have misperceptions about who God really is that can negatively affect our view of ourselves, others, and the world and contribute to mental illness. Sin can also get in the way of our fellowship with God and negatively affect our mental health. We are better equipped to handle mental illness when we are steeped in God’s truth and in active relationship with Him.
Spiritual sickness is often a big part of mental illness. When our spirits are healed and whole, our minds can think clearly. Psalm 23:3 says that our [Good Shepherd](Good-Shepherd.html) “restores my soul.” While many mental illnesses are directly caused by brain abnormalities, many others are due to souls that need restoration. Unforgiveness (2 Corinthians 2:10–11\), bitterness (Hebrews 12:15\), fear and anxiety (Philippians 4:6–7\), and low self\-worth can all cripple our souls. When our souls are wounded, we cannot think clearly. We see every life event through a distorted filter. A sunny day only reminds us of the day we were hurt. The sight of a happy couple walking down the street brings a surge of fury due to an unhealed wound. Casual remarks, normal life stresses, and inconsiderate treatment can all cause a person with an unhealed soul to react like a person with mental illness. When we continually give in to those wrong thoughts, we perpetuate our own struggles.
While Jesus directly healed people who were considered mentally ill, He also recognized demonic control in others and cast the demons out (e.g., Mark 1:34; Luke 11:14\). The demoniac of the Gerasenes was a man psychiatrists would call mentally ill (see Mark 5:1–20\). He was out of control, behaving in unacceptable ways, and today we would confine this man to an institution. But Jesus went directly to the real problem. He ordered the legion of demons to come out of the man. After they did, the man was “in his right mind” (verse 15\). While not all mental illness is due to demonic involvement, there may be people diagnosed with mental illness today who are experiencing some sort of demonic influence. Such people need, first and foremost, the spiritual deliverance that surrender to Jesus would offer them.
Just as we have compassion on those who are physically ill, we must also have compassion on those who are mentally ill (Matthew 14:14\). Just as we seek help when we are physically ill, we should also seek help when we are struggling with our thoughts, emotions, or behaviors. We need not judge the specific cause of mental illnesses in others; rather, we are to pray for them and offer support (James 5:14\). We cannot assume that a mental illness is a result of sin or demonic influence; however, we should not ignore those possibilities when trying to help someone or when seeking help ourselves. We have many tools to help with treatment of mental illness, including medicine, psychiatry, community support, and education. We need to be careful not to neglect the spiritual aspect of mental illness. We can share the truth of God with those struggling with mental illness, encourage them as we are able, and support them in prayer. When we’re struggling with mental illness, we need to be vigilant to continue to seek out God’s truth, to come to Him in prayer, and to allow other believers to support us in our time of need (2 Corinthians 1:3–5; Romans 12:9–21; Galatians 6:2–10; John 13:34–35\).
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Why did Job refer to his friends as miserable comforters?
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Answer
[Job’s story](Book-of-Job.html) is famous for its treatment of the universal themes of personal suffering, enduring hope, and God’s sovereignty. Job suffered tremendously and endured his trials with patience. However, while he was going through his darkest days, three of his friends arrived to “comfort him” (Job 2:11\). They turned out to be “miserable comforters,” in Job’s estimation (Job 16:2\).
Job’s would\-be comforters offered all sorts of possibilities for why Job was going through such misery, but, adding insult to injury, they focused on the theory that Job must have unconfessed sin in his life and that God was punishing him (Job 11:14–15; 22:4–7\). Knowing his conscience was clear, Job grew weary of their accusations and blurted out, “I have heard many things like these; you are miserable comforters, all of you” (Job 16:2\).
The words of Job’s three friends highlight the tendency in all of us to rush to conclusions. Their theology reflected serious errors, as they insisted that the only reason Job would experience such catastrophes is if he had done wrong (Job 4:7–8; 22:5\). Unfortunately, that same idea has crept into Christianity under the umbrella of the [prosperity gospel](prosperity-gospel.html) and the [Word of Faith](Word-Faith.html) movement. Job’s “miserable comforters” are echoed in the modern teaching that God rewards the righteous if they believe hard enough, but those with weaker faith or secret sin will reap calamities. The conclusion of such thinking is that, if someone suffers a string of disasters, contracts a terminal illness, or has a crippling disease, he or she must not be doing something right.
The Bible does say that we reap what we sow (Galatians 6:8; James 3:18\) and that God blesses the righteous (Psalm 5:12; 32:10\). But the blessing given to the righteous does not always (or usually) take material form. If it did, we would have no way to explain the anguish and deprivation suffered by the apostles, martyrs, or faithful Christians around the world (Hebrews 11:35–40\). God’s blessing on the righteous is often spiritual, as we are seated “in the heavenly realms in Christ Jesus” (Ephesians 2:6\). By the same token, adversity and calamity in this world are not always a sign of God’s displeasure. To equate disaster with God’s curse is to behave like Job’s “miserable comforters.”
Instead of following the example of Job’s friends, we can truly comfort those who are suffering by assuring them that God knows what they are going through and He cares about them (Psalm 34:18\). We can remind them that, as painful as their situation is, God promises to use it for good in their lives if they love Him and trust Him with it (Romans 8:28\). Trying to assign blame during a time of loss can turn us into “miserable comforters.” Sometimes the greatest comfort we can give a hurting friend is our quiet presence. Sometimes, as Job’s friends should have learned, the best thing to say is nothing at all.
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What did Jesus mean when He said, “If I be lifted up,” in John 12:32?
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Answer
*If I be lifted up* is part of a statement by Jesus Christ in John 12:32: “And I, if I be lifted up from the earth, will draw all men unto me” (John 12:32, KJV). A better understanding of these words can be gained by reading more modern language translations of the Bible like the English Standard Version, New International Version, or the New Living Translation, which renders it as, “When I am lifted up.”
Further explanation of what Jesus meant when He said, “If I be lifted up,” is given by John, the author of the gospel. He added a comment in the next verse to clarify that Jesus said this “to show the kind of death he was going to die” (John 12:33\). The “lifting up” of Jesus would be literal—Christ would be lifted up on a cross and die by [crucifixion](meaning-of-the-cross.html).
This section of Scripture follows right after the Lord’s [triumphal entry](triumphal-entry.html) into Jerusalem. Some Greeks who were present in the city for the Passover feast were drawn to Jesus and sought to speak with Him. Jesus took the occasion to speak of His impending death and its results. The crucifixion moved to the forefront of Christ’s focus. Jesus knew His death would bring life to many, but His heart was troubled. He declared His concerns in prayer, asking the Father to glorify His name through His crucifixion (John 12:20–28\).
Suddenly a voice from heaven answered Jesus: “I have glorified it, and will glorify it again” (John 12:28\). The crowd heard the thundering sound, and Jesus explained that the heavenly message was for their benefit, because God was getting ready to judge the world. Once Jesus died by crucifixion, victory over death and over the ruler of this world (Satan) would be complete. By being lifted up on the cross, Jesus would draw all people to Himself (verses 30–32\).
Jesus wasn’t implying that every person without exception would put their faith in Him for salvation. Clearly, many did not. Jesus meant that people of all ethnic groups and from every part of the world would be drawn to Him through His exaltation in death. The “all people” included the Greeks who were seeking Jesus right then and listening to His voice.
When Jesus said, “I, if I am lifted up from the earth, will draw all peoples to Myself,” His primary reference was to the cross, but His words also include the resurrection and ascension in its meaning. Christ’s death, resurrection, and ascension are all linked to His glorious exaltation and the drawing of sinners to Himself (Romans 6:9–10; 1 Peter 3:18–22; Revelation 1:18\). But it is the cross that is the centerpiece of the gospel and the magnetizing force of Christianity. Jesus Christ’s death on the cross, in all its magnitude of meaning revealed by the power of the Holy Spirit to human hearts, appeals to the whole wide world. No class, social status, race, nationality, sex, or age group is excluded from its attraction.
At the cross, we encounter God’s justice through the judgment of sin, God’s love and mercy through the forgiveness of sinners, and God’s power through His defeat of Satan (Romans 3:21–26; Colossians 1:13\). At the cross, Christ brings salvation to those who believe and judgment to those who refuse to believe. In God’s wisdom and holiness, the cross opens the only way to the Father for sinners (John 14:6\). At the cross, Jesus sets us free from the chains of sin. The lifting up of Jesus on the cross is the captivating influence that pulls human hearts to Him.
Earlier in John’s gospel, Jesus had said, “Just as Moses lifted up the snake in the wilderness, so the Son of Man must be lifted up, that everyone who believes may have eternal life in him” (John 3:14–15\). The bronze snake raised up in the wilderness became a [type](typology-Biblical.html)—a prophetic symbol—of Jesus Christ’s crucifixion. As the serpent on Moses’ staff was raised up to offer deliverance and healing, so, too, would Jesus eventually be lifted up on a cross to offer eternal life. The snake was elevated on a pole so that all of Israel could see it and be healed, just as Jesus was lifted up on the cross so that all might see Him and be drawn to Him for salvation.
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What does it mean that blessed are those who hunger and thirst for righteousness?
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Answer
Jesus’ [Sermon on the Mount](sermon-on-the-mount.html) begins with the Beatitudes, a list of blessings that describe the inner character of those who are true servants of God and the kingdom of heaven. This teaching was part of Jesus Christ’s intensive discipleship training for His twelve chosen apostles. The fourth Beatitude states, “Blessed are those who hunger and thirst for righteousness, for they will be filled” (Matthew 5:6\).
The [Beatitudes](beatitudes.html) offer solid truths for living as a disciple of Christ. While each Beatitude can stand on its own, they aren’t merely a collection of unrelated statements. They are linked in an unbroken chain, each one building on the previous truth. The first several Beatitudes deal with the condition of the heart; the second set pertains to our relationship with the Lord; the final grouping treats our relationships with others.
Jesus always begins with the heart. When He pronounced a blessing on those who hunger and thirst for righteousness, He touched on the inner state of our hearts.
Drawing from Old Testament passages that describe the downtrodden and oppressed (Psalm 10:17–18; 74:21; 109:22; 140:12; Proverbs 15:15 Job 5:17; Isaiah 30:18\), Jesus used language and concepts in the Beatitudes that were familiar to His audience (Psalm 1:1; 34:8; 65:4; 128:1; Proverbs 14:21\). Those listening were living under the oppressive rule of the Roman Empire. They were experiencing excessive taxation, denied freedoms, and persecution. The servants of God’s kingdom desperately needed the heavenly perspective and hope of an eternal inheritance that Christ presented in the Beatitudes.
The word *blessed* in the Beatitudes signifies deep, joy\-filled contentment and an inner state of spiritual well\-being. To hunger and thirst for righteousness is to possess an active spiritual longing: “My soul thirsts for God, for the living God. When can I go and meet with God?” (Psalm 42:2; see also Psalm 63:1; 143:6; Amos 8:11\). This desire is not passive; it is a fervent seeking. The servant who hungers and thirsts for righteousness is the same as the one who seeks God’s kingdom and His righteousness before and above everything else (Matthew 6:33\). This servant is blessed because he or she experiences a satisfied heart. This servant can say, “It is well with my soul.”
*Righteousness* speaks of right relationship with God and with other people. The idea of right relationships with others forms the link in the chain to the next section of the Beatitudes, while right standing with God is His gift of salvation given through faith in Jesus Christ to those who believe in Him (Romans 3:22\).
Luke’s rendering of the fourth Beatitude holds only the notion of hunger: “Blessed are you who hunger now, for you will be satisfied” (Luke 6:21\). But Matthew’s report intensifies the desire for righteousness with the addition of thirst. Those who thirst for righteousness receive the water Jesus offered to the woman at the well: “But those who drink the water I give will never be thirsty again. It becomes a fresh, bubbling spring within them, giving them eternal life” (John 4:14, NLT). The term *filled* or *satisfied* in the Beatitude means that the pangs of hunger and thirst will disappear. The verb is passive, indicating that God Himself will fulfill our intense desire for right relationship with Him. Salvation is His gift. We can’t earn it (Ephesians 2:8\).
In summary, *blessed are those who hunger and thirst for righteousness, for they will be filled* could be paraphrased as follows: “Deeply joyful and spiritually whole are those who actively seek right relationship with God and, in so doing, discover that He alone can completely save and satisfy their souls.”
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How long did Abraham and Sarah have to wait for Isaac?
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Answer
Genesis 12 begins the story of [Abraham](life-Abraham.html) (then called Abram) and his barren wife [Sarah](life-Sarah.html). Verses 1 through 4 record God’s first words to him about a homeland for his offspring. Even though the gift of a son is not directly mentioned in this first communication, God hinted at His plan for Abram. Abraham was 75 years old when he first received the promise, and Genesis 21:5 tells us he was 100 years old when Isaac was born. Sarah was 90\. So Abraham and Sarah waited 25 years for the fulfillment of God’s promise.
In that 25 years between the time that Abram was promised a son and the birth of [Isaac](life-Isaac.html), Abram and Sarah had certain ideas of how they might facilitate the keeping of the promise. One was that Abraham’s steward, Eliezer, would become the heir of Abraham’s household (Genesis 15:2–3\). Another idea was that Abraham could have an heir through a son conceived by Sarah’s slave, Hagar (Genesis 16:1–2\). In both cases, God rejected those men as Abraham’s heirs, pointing Abraham and Sarah to a literal, miraculous fulfillment of the promise.
Abraham is called the father of faith (Romans 4:11–12\) because of his response to God both in leaving his homeland and receiving a son in his old age. Genesis 15:4–5 again describes God’s promise to Abraham that his offspring would be as “the sands of the sea.” Even though Abraham was old and had no sons, he never doubted that God would do as He promised. He did not understand how such a thing could be possible, but he humbly accepted God’s word as truth. Mary had the same response when the angel Gabriel told her she would be the mother of the Messiah (Luke 1:26–38\). She did not understand how such a thing could be possible since she was a virgin. But she never doubted that God would do as He said. That response is the kind of faith that pleases God (Hebrews 11:6\).
Genesis 15:6 lays out the truth that salvation is by faith, apart from works: “Abram believed the Lord, and he credited it to him as righteousness.” Romans 4:3–5 and Galatians 3:5–7 elaborate on this truth. Just as Abraham was counted as righteous before he did anything worthy of praise, so we are counted as righteous by simply believing that the sacrifice of Jesus Christ is sufficient payment for our sin (2 Corinthians 5:21\).
However, that faith produces actions that validate it. James 2:14–18 helps us understand the kind of faith Abraham had. It was a faith that acted. He moved because God said to move. He trusted because God said to trust. He prepared to welcome a son because God promised him a son. By acting on his faith, Abraham proved that he trusted God, and that trust was credited to his account. His faith in the promises of God saw him through years of waiting. He never doubted God’s goodness or His word, and, for that, God considered him righteous.
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What is the significance of a footstool in the Bible?
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Answer
A footstool is a humble piece of furniture. It is rarely expensive or flashy and is often overlooked. It exists only as a place to rest one’s feet, so a footstool is not considered as valuable as a couch, bureau, or an easy chair. In Matthew 5:35, Jesus referred to the earth as “God’s footstool.” Isaiah 66:1 records the Lord as saying, “Heaven is my throne, and the earth is my footstool.” God used this metaphor to help us comprehend how great He is and how insignificant we are by comparison. If our entire planet is nothing but a footstool to our Creator, how small are we in the grand scheme of things?
In Bible times, being near feet or having to touch feet was dishonorable. Feet were dirty, and cleaning them was the job of the lowest servant. To be at a place near someone’s feet—at a footstool, for example—was humbling. That’s why it was so startling when Jesus [washed the disciples’ feet](Jesus-washing-feet.html) (John 13:4–5\).
Several places in Scripture refer to a footstool as a place of [humility](Bible-humility.html). Hebrews 1:13 and 10:13 quote Psalm 110:1, which has the Father saying to the Son, “Sit at my right hand until I make your enemies a footstool for your feet.” To be a footstool for someone’s feet is to be in a place of inferiority. Sports teams and others involved in competition or conflict use related idioms such as *we’re gonna stomp you* or *we walked all over them*. God says that, despite all Christ suffered on earth, He would make Him victorious over His enemies—He would make them His footstool. Those who mocked and spit on Jesus as they crucified Him will one day bow in worship. All those who reject Jesus today and work against His purposes will one day be humbled at His feet (Philippians 2:9–11; 1 Corinthians 15:25\).
James 2:3 also mentions a footstool. James rebukes those who show favoritism by seating the wealthy in the best seats while telling the poor to “sit here by my footstool.” Believers should be no respecters of persons. The poor in a church congregation should have equal status with the rich. There should not be a hierarchy of “best seats” and “footstools.” Everyone stands on level ground before the Lord.
A footstool in the Bible is a symbol of lowliness, humility, and unimportance. It signifies that the one using the footstool is far superior to the footstool itself. It’s amazing that, while God calls the earth His footstool, He still humbled Himself and took on human flesh to become One who lived on that footstool. And He requires that kind of meekness and humility in each of His followers (Philippians 2:5–11\).
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Faith vs. belief—what is the difference?
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Answer
On one hand, there is no difference between faith and belief. The two terms are often used interchangeably. The [Gospel of John](Gospel-of-John.html) was written so that “you may believe that Jesus is the Messiah, the Son of God, and that by believing you may have life in his name” (John 20:31\). The Gospel of John does not even use the word *faith*, although the concept of faith is thoroughly woven into John. Throughout Scripture, there is no distinction between faith and belief.
On the other hand, in popular English usage, the word *faith* often has a deeper meaning. *Belief* often refers to an intellectual acceptance of facts. If you ask the average person on the street if he believes in Alexander the Great or Abraham Lincoln, he would probably interpret the question to mean, “Do you believe that such a person existed?” Most, no doubt, would answer in the affirmative. However, *faith*, in modern usage, has the added idea of trust and commitment.
Many people believe that Alexander the Great existed. When he was alive, many had faith in him as well, trusting him to protect them, lead them into battle, and expand the Greek Empire. However, it would be safe to assume that no one alive today is trusting him to do anything for them. They believe in his existence, but they do not have faith in him.
Most people believe it is important to eat healthy foods and exercise regularly; however, most people do not personally eat healthy food and exercise regularly. They believe that a certain set of facts is true, but they have not committed themselves to the implications of the facts. They have belief but not faith, in the modern sense.
Likewise, many people today believe a certain set of facts about God, and in some cases their facts may be completely orthodox. However, if they have never committed themselves to God, if they have not trusted Him, then they do not have faith or biblical belief in Him. Biblical faith (biblical belief) is never simply giving assent to a certain set of facts. Biblical faith is trust and commitment that result in a change of behavior. James 2:19 puts it this way: “You believe that there is one God. Good! Even the demons believe that—and shudder.” The demons believe that God exists, and they may even know more about God than people do, but they do not have faith in Him. Unfortunately, many people have the same kind of belief that the demons have, but that it is not sufficient for their salvation.
This concept can be illustrated another way: three people board a commercial airliner to travel to a distant city. The first is an engineer who designs and builds airplanes. He is also a pilot. He knows how everything works. Furthermore, he is a personal friend of the pilot who will be flying that afternoon, and he knows him to be very competent. He boards the plane with full confidence. The second person is just the average business traveler. He knows a little bit about airplanes but just doesn’t think about it too much. He takes his seat and starts reading a magazine. The third is deathly afraid of flying. He breaks out in a cold sweat. It takes all he can do not to turn and flee down the gangway. With much fear and trembling, he gets on the plane, sits down, and hopes he can fall asleep and not wake up until they land. So the question is, “who has more faith in the plane?” The answer is that they all have the same amount of faith. All of them have boarded the plane and committed their safety to the plane and the crew. They will only arrive at their destination if the plane arrives. If the plane goes down, they will go down, too. All the people who got on the plane were committing themselves to the plane—they believed (or had faith) in the plane. Those who stayed at the airport, even if they had complete confidence that the plane would arrive as scheduled, did not exercise faith in the plane. They did not commit themselves to it.
In summary, *faith* and *belief* are used interchangeably. However, the New Testament does recognize that people can have false faith or incomplete belief, which is inadequate. The difference is not between the two words but between the concepts of mental agreement and [wholehearted](Bible-wholehearted.html) commitment. In modern usage, *belief* often refers to mental agreement, and *faith* refers to wholehearted commitment. As long as that distinction is maintained, it doesn’t matter which words are used. However, we need to be careful not to import the modern usage back into specific New Testament passages.
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What is the definition of antediluvian?
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Answer
*Antediluvian* (literally, “before the flood”) refers to the time period before the flood recorded in Genesis 6—8\. The righteous people who lived before [Noah’s](life-Noah.html) time are called antediluvian patriarchs. Those men are listed in Genesis 5 and include Adam, Seth, Enosh, Kenan, Enoch, and Methuselah, who lived to be 969, making him the oldest person on record. The word *antediluvian* has also come to mean “extremely old” or “out\-of\-date.”
We know from the genealogies listed in Genesis 1—6 that people lived much longer in antediluvian times than they do today. Adam, the first man, lived to be 930 years old (Genesis 5:5\). His son Seth lived to be 912 (Genesis 5:8\). The length of the antediluvian period, based on the genealogies, was approximately 1,656 years.
A significant change in human behavior occurred in the antediluvian period: “Men began to call on the name of the LORD” (Genesis 4:26\). This fact is linked with the birth of Seth and then his son Enosh, indicating that, with the birth of Enosh, the family of Seth began to separate themselves from the wickedness of the world around them and were known as people who worshiped the Lord. The general trend of humanity, however, was spiritual decline. By the beginning of chapter 6, “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” (verse 5\).
The antediluvian era was also the time of the [Nephilim](Nephilim.html). These were “heroes of old, men of renown,” who were the offspring of an unholy union between the “sons of God and the daughters of men” (Genesis 6:4\). Whatever the exact nature of the Nephilim, they were one of the reasons God destroyed everything with a flood. Noah and his wife were not of the Nephilim race and therefore could repopulate the earth as God intended it to be.
Jesus alluded to the antediluvian period when He predicted signs of His second coming: “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” (Matthew 24:37–39\).
The antediluvian period was unique in human history—a time of long life spans and bodies that were near perfection. Adam lived through more than half of the antediluvian days and was presumably available to recount firsthand accounts of Eden to anyone interested enough to listen. But it didn’t take long for wickedness to grow to such an extent that God had to destroy it all. After the flood, God promised Noah that He would never again flood the entire earth. The symbol of that promise was a rainbow (Genesis 9:12–17\). That first [rainbow](meaning-of-the-rainbow.html) signified the end of the antediluvian era and demonstrated God’s great mercy in giving humanity another chance to know Him. Every rainbow since then is a continuing reminder of the grace of God.
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What is Divine Mercy Sunday?
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Answer
Divine Mercy Sunday and its associated feast are the Sunday after [Easter](Easter-Sunday.html) and are observed by many [Roman Catholics](Roman-Catholicism.html) and some in other churches. Divine Mercy Sunday is based on the visions and diary of a Polish Catholic nun, Maria Faustina Kowalska, also known as Saint Faustina (1905—1938\). The point of Divine Mercy Sunday appears to be to emphasize the mercy of Jesus and the completeness of His forgiveness from sin and punishment. Celebrants respond to the receiving of mercy by extending mercy.
In her purported visions, Maria spoke directly with Jesus. Her conversations were published in the book *Diary of Maria Faustina Kowalska: Divine Mercy in My Soul*. She claimed that Jesus gave her the title of “Apostle and Secretary of His Mercy.” In her visions, Jesus contrasted the message He gave Maria with past messages: “I sent prophets wielding thunderbolts to My people,” Jesus allegedly told her. “Today I am sending you with My mercy to the people of the whole world. I do not want to punish aching mankind, but I desire to heal it, pressing it to My Merciful Heart” (*Diary*, entry 1588\).
In one of her supposed talks with Jesus, Maria was given an assignment to produce an image of Jesus she saw. Jesus told her the image was to be venerated; in fact, Jesus promised her that those who venerate the image would never perish. Further, Jesus told her that the veneration of His image was to be done on the Sunday after Easter. Maria was not a painter herself, and some time passed before she found a capable artist who was willing to paint her description of Jesus. The resulting image was first displayed on April 28, 1935, one week after Easter. In the image, one of Jesus’ hands is raised in blessing, and two rays of light, representing blood and water, shine down from His heart.
The message of Sister Faustina and the image she produced caught on quickly in Poland. By 1951, there were over 150 chapels or religious centers dedicated to Divine Mercy in the country. On Divine Mercy Sunday in 2000, Pope John Paul II [canonized](beatification.html) Saint Faustina.
Today, Divine Mercy Sunday remains a popular celebration, and variations of the Faustina image of Christ are widespread. Catholics believe that “extraordinary graces” are available on Divine Mercy Sunday, depending on how well they follow certain rituals and whether they perform acts of mercy. Many Catholics pray the chaplet of Divine Mercy every day at 3:00, using [rosary beads](praying-rosary.html), as per the instructions Maria received. The opening prayer of the chaplet says, “You expired, Jesus, but the source of life gushed forth for souls, and the ocean of mercy opened up for the whole world.”
Did Saint Faustina actually have visions? Yes, it’s very likely that she did have visions of some kind. But, whomever she was talking to, and whatever she saw, it was not Jesus. The Lord Jesus would never tell people to “venerate” a painting or promise eternal life to those who do. Other visions of Faustina are equally unbiblical, such as her vision of Mary’s visits to [Purgatory](purgatory.html): “I saw Our Lady visiting the souls in purgatory. The souls call her ‘The Star of the Sea.’ She brings them refreshment” (ibid, entry 20\).
The Lord is merciful (Psalm 37:26\), and we are called to perform acts of mercy (Matthew 5:7\). But, given the idolatry inherent in Divine Mercy Sunday, and given that the feast is based on error\-filled, extrabiblical revelations, Christians should have nothing to do with it.
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What does it mean that the letter kills, but the spirit gives life (2 Corinthians 3:6)?
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Answer
Second Corinthians 3:6 says, “He has made us competent as ministers of a new covenant—not of the letter but of the Spirit; for the letter kills, but the Spirit gives life.” With these words, Paul summarizes the key difference between the Old and New Testaments: the first covenant was based on obedience to the written law (the “letter”), but the second covenant is based on the blood of Christ and sealed by the Holy Spirit.
There are two parts to this answer, as we look at both the letter and the Spirit.
First, what does Paul mean by “the letter kills”? Simply that the [Old Testament Law](Mosaic-Law.html), which is good and perfect (Psalm 19:7\), reveals all people as law\-breakers (Galatians 3:10\). The law “kills” in that the penalty for breaking God’s law is eternal death in hell (Romans 6:23; Revelation 21:8\). As God told Moses the lawgiver, “Whoever has sinned against me I will blot out of my book” (Exodus 32:33\). Even if you sin only once in your whole life, it’s the same as breaking all of God’s laws (James 2:10\), just as breaking only one link in a chain breaks the whole chain.
The written law—“the letter”—was chiseled in stone by the finger of God and is the unchanging standard by which all are judged. The law cannot give us righteousness or eternal life in heaven (Galatians 2:16\). It can only condemn us as sinners, and the sentence is death. Heaven is where perfection is required (Matthew 5:20, 48; 19:16–21\), and “the law made nothing perfect” (Hebrews 7:19\).
Second, what does Paul mean by “the Spirit gives life”? Simply that the Holy Spirit rescues us from our hopeless situation. God saves us from death and grants us eternal life when we are [born again](born-again.html) through the power of the Holy Spirit. Jesus said, “Flesh gives birth to flesh, but the Spirit gives birth to spirit” (John 3:6\), and, later, “The Spirit gives life; the flesh counts for nothing. The words I have spoken to you—they are Spirit and they are life” (John 6:63\).
The Holy Spirit was active in the [Incarnation](incarnation-of-Christ.html) of our Savior (Luke 1:35\). It was through the Holy Spirit that Jesus offered Himself as a sacrifice to God for our sins (Hebrews 9:14\). The Spirit is the cause of the new birth (John 3:3–8\). It is the Spirit who lives in believers (John 14:17\), seals them (Ephesians 1:13\), and sanctifies them (Romans 15:16\).
Jesus came to give us an abundant life, or life “to the full” (John 10:10\). The Holy Spirit living in believers is how Jesus fulfills that promise. The abundant Christian life is marked by the [fruit of the Spirit](fruit-of-the-Holy-Spirit.html), which is “love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self\-control” (Galatians 5:22–23\). The Old Testament Law could not produce any of that fruit; only the Holy Spirit can, as He lives in us.
The Spirit gives life in that He enables us to reach God’s ultimate goal for us, to be transformed into the glorious image of God’s own Son (2 Corinthians 3:18; also see Romans 8:28–30\). Until the day that we see Christ, the Spirit intercedes with God on our behalf, ensuring our continued forgiveness and preserving the promise of God (Romans 8:26–27\).
“The letter kills, but the Spirit gives life” (2 Corinthians 3:6\). Elsewhere, Paul teaches the same truth: “But now, by dying to what once bound us, we have been released from the law so that we serve in the new way of the Spirit, and not in the old way of the written code” (Romans 7:6\).
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How do I hear from God?
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Answer
Every Christian has probably wondered at one time or another, “How do I hear from God?” The question is natural because we want to know what God has in store for us, and we are eager to please our heavenly Father. The range of answers, however, has caused much confusion and controversy. We need to be biblical when we answer the question *how can I hear from God?*
The Bible tells us how we hear from God: “Long ago, at many times and in many ways, God spoke to our fathers by the prophets, but in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world” (Hebrews 1:1–2, ESV).
Before the Incarnation of God the Son, God spoke through the prophets. We heard from God through men such as Moses, Isaiah, Ezekiel, Micah, Malachi, and the other prophets. They relayed messages from God, and often their words were written down and preserved so we would always know His promises, His law, and His redemptive plans.
There were times when God spoke directly to people. Abraham and Joshua, for example, conversed with God directly at times (Genesis 12:1; 17:1; Joshua 5:13–15\). Others, such as Jacob, heard from God through dreams (Genesis 28:12–13\). Ezekiel saw visions (Ezekiel 1:1\). Saul began to hear from God and spoke for Him when “the Spirit of God came powerfully upon him” (1 Samuel 10:10\).
But, in most cases, people did not hear from God directly; rather, they were responsible to read God’s written Word or seek out God’s chosen mouthpiece. On at least two occasions, King Jehoshaphat asked to hear from a prophet of God (1 Kings 22:7; 2 Kings 3:11\). Ben\-Hadad, king of Aram, sought to hear from God through the prophet Elisha (2 Kings 8:7–8\). Isaiah told the people of Judah they had a responsibility to “consult God’s instruction and the testimony of warning” (Isaiah 8:20\); that is, they were to read the written Word of God already delivered to them.
With the birth of Jesus, things changed. John the Baptist was the last of the Old Testament prophets. Through the ministry of Jesus, God spoke directly to us. Jesus’ teachings in the Sermon on the Mount, the Sermon on the Plain, and the Olivet Discourse; and His pronouncements of being the Bread of Life, the True Vine, and the Good Shepherd are God’s direct revelation of who He is. Jesus’ words “are full of the Spirit and life” (John 6:63\).
The writer to the Hebrews says, “In these last days he has spoken to us by his Son.” The “last days” are the current dispensation—the church age. Jesus Christ was the pinnacle of God’s revelation; He is the Final Word to us. In the Bible Jesus’ words are recorded for us. When Jesus ascended back into heaven, He left behind hand\-picked apostles who were given the special task of recording what Jesus had said and done. Under the inspiration of the Holy Spirit, these men were authorized by God to speak and record God’s words to His church so that all of the church can truly hear from God. We now hear from God through His written Word, which is the Bible.
So, basically, we hear from God by reading our Bibles and hearing it preached.
For many people who want to hear from God, hearing, “Read your Bible,” is not very satisfying. They desire a more “direct” and “personal” communication. There are many problems with such a desire, starting with the fact that neglecting or rejecting the Bible in order to seek a “new” word from God is spiritually dangerous. It is arrogant for someone to think that he is so special as to receive direct revelation from God, especially when God said in the first century that He has spoken through His Son, who is “appointed heir of all things, and through whom also he made the universe” (Hebrews 1:2\). We can’t top Jesus. There are no modern\-day apostles or prophets who function in the same manner as the biblical apostles and prophets.
God does speak to people today, but the means He uses always include the Bible. The Holy Spirit indwells every believer and gives gifts to them as He chooses. Some are given gifts to teach, correct, admonish, and encourage other Christians. There is no new revelation being given (see Revelation 22:18\), but God has gifted people in the church to be able to speak into the lives of other Christians. Exhortation and the offering of biblical advice are important within the community of believers.
A pastor’s instruction from God’s Word is one way we hear from God today. A friend’s advice, tied to Scripture, is another way we hear from God. A directive issued by a God\-ordained authority figure is another way we hear from God.
We should never neglect praying and meditating on God’s Word. As we meditate on a passage of Scripture, and we pray for God’s direction and understanding, we hear from God. When we feed daily on the Bible, the Holy Spirit points us to truths that we know are from God because they come directly from His Word. What a privilege it is to have God’s Word readily available to us!
“I meditate on your precepts
and consider your ways.
I delight in your decrees;
I will not neglect your word”
(Psalm 119:15–16\)
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My spouse came out as gay. What should I do?
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Answer
Due to the explosion of sexual confusion in our world today, more spouses are facing questions like this one. Whether it is a husband who comes out as gay or a wife who declares she is a lesbian, the spouses who love them are broadsided with a thousand questions. Is divorce an option in this situation? Should I stay in the marriage for the sake of the children? What does the Bible say that would help a spouse know what to do when his or her “other half” comes out as [gay](is-being-gay-a-sin.html)?
Definitely, some decisions must be made when a spouse comes out as gay, but before those decisions are tackled, we need to clarify some terms. The word *gay* brings with it implications of homosexual encounters, but the term is often used to refer to orientation, rather than behavior. For Christians who find themselves same\-sex attracted, acting on those homosexual urges is not an option. Sin is sin, regardless of how strongly we want it. Christians have chosen to die to the sin nature and live in a way that honors the Lord (Romans 6:1–6\). So, if a Christian husband or wife comes out as gay, other questions must be asked: is he or she acting on those urges or simply admitting the attraction? Either way, the spouse who comes out is being honest and vulnerable. A loving partner will recognize that his or her spouse is deeply broken and needs help walking through the cascade of emotions that torment him or her.
If the spouse who has come out as gay is willing to stay in the marriage and remain faithful, dealing with his or her same\-sex confusion through accountability and counseling, the marriage can be preserved. We wouldn’t leave a spouse if he or she was wrestling with other sinful temptations, so we shouldn’t leave him or her in a struggle against homosexuality. Simply having urges does not impel a person to act on them. We all have twisted desires in various areas of our lives.
A husband or wife who comes out as gay, like all who come to terms with same\-sex attraction, has a choice to make. [Homosexual](homosexuality-Bible.html) acts are never acceptable (Leviticus 18:22; 20:13; 1 Corinthians 6:9; Jude 1:7; Romans 1:24–27\). We are not always in control of how we feel, but we are always responsible for what we do with those feelings. People who have committed themselves to honor the Lord with their bodies cannot live a sexually immoral lifestyle, and that includes homosexual behaviors (1 Corinthians 6:18–20\). If a husband who comes out as gay insists on pursuing his homosexual lust, his wife is freed from her vows, and vice versa. A homosexual affair is [adultery](Bible-adultery.html), just as a heterosexual affair is. “If the unbeliever leaves \[the marriage], let him go. The believing brother or sister is not bound in such cases. God has called you to live in peace” (1 Corinthians 7:15\).
A husband or wife need not rush to a decision the moment his or her spouse comes out as gay. If the struggling spouse follows the Lord, then he or she will desire to live honorably before Him. If one spouse confesses difficulty in relating to the other sexually, the other can still provide support and encouragement in pursuing purity in thought and action. Together, they can seek biblical counseling and let Christian advisors guide them to a new understanding in their marriage. But if the one identifying as gay is ready to embrace a gay lifestyle, or if he or she abandons his or her role in the marriage, the other spouse may have little choice but to ask him or her to leave.
If the marriage has produced children, then there are other considerations as well. Parents can make two mistakes in trying to shield their children from the disruption in their family. On one hand, an angry spouse may threaten to cut off all contact between the children and the spouse who came out as gay. Except in extreme situations, that may not be in their best interest. However, equally harmful is the spouse who pretends the gay spouse’s same\-sex partners are welcome in their lives and acts as if nothing is wrong. Wisdom is needed (see James 1:5\).
There is no “right answer” for a Christian whose spouse comes out as gay. Every case is different, and not every person who struggles with homosexual desire does so in the same way. If both spouses love the Lord, they can seek God’s direction together and face this ordeal as they face many other difficult life situations. However, if the spouse who comes out as gay demands to act on those urges, he or she is violating the marriage covenant. The husband or wife should not be expected to validate adultery, and separation or divorce is in order.
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What does “how beautiful on the mountains are the feet of those who bring good news” mean in Isaiah 52:7?
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Answer
In Isaiah 52:7, the prophet Isaiah announces, “How beautiful on the mountains are the feet of those who bring good news, who proclaim peace, who bring good tidings, who proclaim salvation, who say to Zion, ‘Your God reigns!’”
In this passage, Isaiah is looking forward in time to the [Babylonian Captivity](Babylonian-captivity-exile.html), when Jerusalem would be lying desolate. Isaiah speaks urgently to the Jews, telling them to wake up (Isaiah 52:1–2\). As in the past, as captives in Egypt, they had known God’s punishment (verses 3–6\). But soon they would know His salvation.
Isaiah prophetically sees the messengers bringing their joyous good news to a sad and forsaken land: “How beautiful on the mountains are the feet of those who bring good news.” After a long, weary time of seeing Jerusalem in ruins, news would finally come of Judah’s redemption. The prophet could even now see the bearers of the news running on the Judean mountainsides! Peace and salvation were on the way! God was going to set His people free from captivity through the defeat of Babylon by the [Persian king Cyrus](Cyrus-Bible.html). The Jews would be able to rebuild their fallen city and restore the temple.
Isaiah used poetic language to describe the messengers’ feet as “beautiful” or “lovely.” The word *beautiful* carries the idea of “the time of full bloom” or “mature development” and “vigor.” These feet were vigorous, leaping over the mountains of Jerusalem with the swiftness of gazelles or young stags (cf. Song of Solomon 2:17; 8:14\). The beauty of the feet emphasizes the rapid approach of the messenger. What a breathtakingly beautiful sight it was for Judah to see these feet springing toward them across the mountains! These feet carried messengers of good tidings of joy, proclaiming peace, salvation, and the announcement that God reigns!
One hundred years after Isaiah’s time, this same imagery was used by Nahum in a prophecy concerning Judah’s imminent victory over Assyria: “Look, there on the mountains, the feet of one who brings good news, who proclaims peace! Celebrate your festivals, Judah, and fulfill your vows. No more will the wicked invade you; they will be completely destroyed” (Nahum 1:15\).
Nearly one thousand years later, the apostle Paul described a similar messenger proclaiming the [good news](what-is-the-gospel.html) of peace and salvation in Jesus Christ: “How, then, can they call on the one they have not believed in? And how can they believe in the one of whom they have not heard? And how can they hear without someone preaching to them? And how can anyone preach unless they are sent? As it is written: ‘How beautiful are the feet of those who bring good news!’” (Romans 10:14–15\). Just as Judah celebrated the good news of deliverance from their enemies in the Old Testament, so we today rejoice in the good news of salvation in Jesus Christ, who sets us free from captivity to sin.
The statement *how beautiful on the mountains are the feet of those who bring good news* refers not to the appearance of the feet, but to their action. The coming of the swift\-footed messengers of the gospel of the kingdom of God is beautiful. The advent of the runner seen on distant mountains dashing closer with long\-expected good news is lovely to the sight. These feet are appealing because they are close at hand with good news of peace, salvation, and God’s sovereign rule.
The apostle Paul taught Christians to put on the full armor of God as a spiritual defense against the dark forces of evil (Ephesians 6:10–13\). He described one piece of the armor “as shoes for your feet, having put on the readiness given by the gospel of peace” (Ephesians 6:15, ESV). Paul most likely had the words of Isaiah in mind here. To be appropriately equipped with God’s armor means being ready and willing to share the gospel of peace with those who need salvation. The good news of the gospel brings God’s peace through Jesus Christ, proclaims His great love for us, and awakens us to His gifts of grace and mercy (John 3:16; Romans 3:24; 5:1, 15; Ephesians 2:4\).
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Do gay people go to heaven?
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Answer
The question of whether gay people go to heaven or hell is much discussed today, and there is confusion surrounding the issue. On one side are churches that teach that homosexuality is blessed by God. On the other side are churches that condemn all homosexual thoughts and actions as deserving of eternal judgment. Is [being gay](is-being-gay-a-sin.html) a ticket to heaven or hell?
First, a clarification. Our world labels people according to their weaknesses, sin tendencies, addictions, or sexual inclinations. When we do that, we create an adversarial, “us vs. them,” position. We begin to see people in categories, rather than as individuals, and this is dangerous. When we ask if gay people go to heaven or hell, we may be using the label *gay* rather than considering the individual who may be struggling with temptation or confused about his or her sexual identity. For the purposes of this article, we will define *gay* as “practicing a [homosexual](homosexuality-Bible.html) lifestyle.”
When God created human beings, He designed them male and female, in His own image (Genesis 1:27\). Adam and Eve were created perfect, and God blessed their physical union in the first marriage (Genesis 1:28\). Homosexuality was not part of God’s creation. When the first man and woman chose to disobey God’s command, sin entered the world (Romans 5:12\). With that sin came brokenness of all kinds: thorns, tornadoes, drought, sickness, disease, cruelty, and sexual distortions.
Since that time, every human being has been born with a [sin nature](sin-nature.html). Our natural selves demand the right to be our own gods. When we desire something contrary to the will of God, the desire itself becomes sinful (James 1:13–15\). We may sin in different ways, but it is all sin. Some have an overwhelming desire to lie. Some are unfaithful to their spouse. Some may overcome outward sins—and are puffed up with arrogance. And some may be tempted to engage in sexual acts with their own gender. It’s all sin. It is all unacceptable to God. And we all need a Savior.
God, our Creator, could have wiped out the human race and started over. He owes us nothing. Because of our high treason against our Creator, we all deserve hell. Heaven is perfect, and we are not; we are disallowed from God’s presence. In His great love, God made a way that we sinners can be made righteous (Ephesians 2:4–5\). Jesus, the Son of God, offered Himself as our substitute on the cross, thereby taking the punishment we deserve (John 10:18; 2 Corinthians 5:21\). God poured out His wrath against sin upon His own Son so that those who trust in that sacrifice can have their sins transferred to His account (Colossians 2:14\). In exchange, the righteousness of Christ is [imputed](imputed-righteousness.html) to us. God then declared that whosoever trusts in Jesus as their Lord and Savior be granted eternal life in heaven (John 3:16–18\).
That divine exchange—our old life for His new one—brings about a transformation from the inside out. Second Corinthians 5:17 says that, if anyone is in Christ, he or she becomes a new creature. All the sin, selfishness, pride, and perversion that were part of our lives before that moment are wiped clean, and we are pronounced righteous before God (Psalm 103:12\). God then takes on the task of conforming us into the image of Jesus (Romans 8:29\). We are not saved from hell to continue in the same sins Jesus died for. We are saved so that we can become all God designed us to be (Ephesians 2:10\). That includes renouncing our past and our sinful tendencies and embracing the wholeness we were created to experience.
In answering the specific question about whether gay people go to heaven or hell, we can substitute the words *gay people* with other sin groups. Do adulterers go to heaven or hell? Do kleptomaniacs go to heaven or hell? Do prostitutes go to heaven or hell? Paul answers these questions clearly in 1 Corinthians 6:9–10\. People who live in unrepentant sin have no place in God’s kingdom. Those who practice sexual sin, including homosexuality, are on that list. Paul, anticipating objections, says, “Do not be deceived” about this (verse 10\).
But then Paul goes on: “And such were some of you. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God” (1 Corinthians 6:11\). Notice the abrupt turnaround with the word *but*. The church Paul was addressing had members who in the past had practiced those very sins—*BUT* when they trusted Jesus, everything changed. Their loyalty changed. Their nature changed. Their actions changed. No one is exempt from God’s righteous judgment on sin (Romans 6:23\). And no one is exempt from His offer of forgiveness and transformation. When we surrender our lives to Christ, we must let go of all that defined us in our sinful state. Jesus said, “If anyone would come after me, let him deny himself, take up his cross daily, and follow me” (Luke 9:23\). We must die to our old sinful lifestyle. We must die to our right to be our own boss. And we must die to those desires in us that violate God’s righteous decrees.
Gay people go to either heaven or hell on the same basis that drunkards, liars, haters, and self\-righteous church people go to either heaven or hell. Our final destination depends not on what we’ve done but on how we responded to Jesus’ sacrifice on our behalf. Unrepentant sinners will die in their sin and be judged accordingly. Repentant sinners are forgiven in Christ. When we receive Him as Lord, He becomes our final authority.
To be a Christian means that we now strive to model our lives after His perfect one. We want to please Him more than we want to please ourselves (Matthew 10:37–38\). And there is no question that homosexual acts are displeasing to Him, just as heterosexual sin is displeasing to Him. If we insist on living a gay lifestyle, as if being gay was our identity, we are turning our backs on Christ’s sacrifice. We cannot expect God to simply overlook in us the very sins that put Jesus on the cross.
Many people who are same\-sex attracted have come to faith in Christ and, in doing so, surrendered that particular temptation to Him. Some go on to marry and live in Christ\-honoring, heterosexual marriages, and others choose celibacy, finding the fulfillment they need in intimacy with God and with meaningful, loving—but not sexual—relationships within the body of Christ. So same\-sex attracted Christians go to heaven the same way heterosexual Christians go to heaven: by exercising faith in Christ, renouncing their past, and embracing the life of holiness God desires for His children (1 Peter 1:15–16; Hebrews 12:14\).
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Was Jesus circumcised?
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Answer
[Circumcision](circumcision.html) was the sign of a covenant God made with Abraham and his descendants (Genesis 17:9–14; Acts 7:8\). The Mosaic Law repeated the requirement that all males be circumcised (Leviticus 12:2–3\). So every Israelite boy, as well as any man desiring to become part of the Hebrew people, was circumcised (Exodus 12:48\). Since Jesus was a Jew living under the law, He would have been circumcised on the eighth day as were all male Hebrew babies.
Luke 2:21 records the fact that Jesus was circumcised: “On the eighth day, when it was time to circumcise the child, he was named Jesus, the name the angel had given him before he was conceived.” Later in the same chapter, Luke emphasizes that Joseph and Mary followed all the Jewish requirements, doing “everything required by the Law of the Lord” concerning their newborn son (verse 39\). In following the law, Joseph and Mary would undoubtedly have circumcised Jesus. Failure to do so would have been a clear violation of the law.
Jesus spoke in the synagogues and taught in the temple courts in Jerusalem (Luke 4:16; 19:47\). If He had been uncircumcised, Jesus would have been excluded from those activities. He would not have been allowed inside those areas.
Later in His ministry, Jesus said, “I always do what pleases \[the Father]” (John 8:29\). Jesus could not have been fully pleasing to God if He had not been circumcised, because disobedience to the law cannot please the Lawgiver. One purpose of Jesus coming to earth was to fulfill the law (Matthew 5:17–18\). He, as a Man, lived in perfect obedience to all God had decreed for humanity. In doing so, His life was without spot or blemish and completely acceptable to God. Only as the perfect sacrifice could Jesus provide atonement for sin (Leviticus 4:32; Hebrews 9:14; 1 Peter 1:19\).
We know that Jesus was circumcised because, in that day, God required it. The law has been fulfilled. Circumcision is not a requirement for the church and has nothing to do with one’s standing before God (Galatians 2:16\).
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What does it mean to become all things to all people (1 Corinthians 9:22)?
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Answer
To understand what the apostle Paul meant when he wrote, “I have become all things to all people,” we must keep the statement in context. Paul was explaining to the Corinthian church his motivation for submitting himself to a hard life. He had relinquished his rights to be married (verse 5\) and to draw a salary from the church (verses 6–12\). Paul had completely abandoned himself to the purposes of Christ and bore the marks of that decision in his own body (see Galatians 2:20; 6:17\).
Part of Paul’s calling was to preach to the Gentiles (Galatians 2:8\), and that required him to change elements of his approach when needed: “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” (1 Corinthians 9:19–23\).
What this does NOT mean is that we are to compromise with the world in order to fit in. Some have used Paul’s statement “I have become all things to all people” as an excuse to live worldly lives, assuming that unrepentant sinners will be impressed and want to come to Christ. But Paul never compromised God’s moral standards set forth in Scripture; rather, he was willing to forgo traditions and familiar comforts in order to reach any audience, Jewish or non\-Jewish.
For example, when [in Athens](Areopagus.html), Paul established rapport with the Greeks before telling them about Jesus. He stood amidst their many idols and commented about their devotion to their gods (Acts 17:22\). Rather than rail against the idolatry of Athens, Paul used those symbols of pagan pride to gain their attention. Another time, when speaking to educated Jewish leaders in Jerusalem, Paul pointed out his own high level of education in order to earn their respect (Acts 22:1–2\). Later, when in Roman custody and about to be flogged, Paul mentioned that he was a Roman citizen and avoided the flogging (Acts 22:25–29\). He never bragged about his credentials, but if pertinent information would give him credibility with a specific audience, he did what he could to find common ground with them. He knew how to behave in a Hebrew household, but he could dispense with the cultural Jewish traditions when he was in a Greek household. He could be “all things to all people” for the sake of the gospel.
There are several ways we can “become all things to all people”:
1\. *Listen*. We are often too eager to share our own thoughts, especially when we know the other person needs to hear about Jesus. One common mistake is to jump into a conversation before we really hear what the other person is saying. We all appreciate being heard; when we extend that courtesy to someone else, he or she is more likely to listen to what we have to say. By listening first, the other person becomes an individual we care about rather than simply a mission field to convert.
2\. *Be kind*. This should go without saying for Christians, but, unfortunately, we can forget kindness in the passion of the moment. This is especially true on the internet. Online anonymity leads many people, even some professing to represent Christ, to make rude or hate\-filled comments. Getting in the last word does not mean we won the argument or earned the person’s respect. James 1:19–20 admonishes us to “be quick to hear, slow to speak, slow to anger; for the anger of man does not produce the righteousness of God.” Kindness and respect never go out of style and are appropriate regardless of the subject matter.
3\. *Be sensitive to culture*. Trained missionaries know that, before they can reach a cultural group, they must understand the particulars of that culture. The same is true for every believer, even if we never leave our own city. Western culture is rapidly changing, and in many places [Judeo\-Christian principles](Judeo-Christian-ethic.html) are no longer accepted or even understood. We don’t have to approve of every part of a culture to understand it or reach those immersed in it. By first listening to discern where people are spiritually and then finding commonality with them, we may be able to reach those hungry for a truth they’ve never heard.
4\. *Deal with prejudice*. Prejudice of every kind has been part of human history since the beginning. Despite how hard we try, we all carry some form of prejudice against certain other people groups. Ironically, even those who denounce prejudice of any sort are usually quite prejudiced against those they consider prejudiced! Admitting to God our own pride and repenting of judgmental attitudes and lack of love should be an ongoing process for Christians wanting to follow Paul’s example of being all things to all people. As a former [Pharisee](Pharisees.html), he had to deal with his own prejudice against Gentiles in order to spread the gospel to the people Jesus had called him to.
The goal of a Christian is to be inoffensive in every way except in the matter of the cross. The message of the cross of Christ naturally gives offense, but we cannot water it down. “The preaching of the cross is foolishness to those who are perishing” (1 Corinthians 1:18\). Jesus warned us not to be shocked when the world hates us—it hated Him first (John 15:18\). Our message is offensive to human pride and contradicts the sin nature, so our behavior and our attitudes should not give offense. When we strive to follow Paul’s example and become all things to all people, we must be willing to humble ourselves, let go of our “rights,” meet people where they are, and do whatever Jesus calls us to do. He died to save them. We must love them enough to tell them that in ways they can understand.
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Was Jesus a Christian?
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Answer
It may sound strange to say, but no, Jesus was not a Christian.
A [Christian](what-is-a-Christian.html) is a person who has faith in Jesus Christ as his or her Lord and Savior (Romans 10:9–10\). Jesus is the foundation for the Christian faith, but, based on the definition of the word, He could not Himself be called a Christian. Christianity is built upon His identity as the Son of God (John 19:7\), His perfect life (Hebrews 4:15\), and His substitutionary death and resurrection for the forgiveness of sins (2 Corinthians 5:21\).
Jesus did not come into the world to start another religion. The world has more than enough religions. He came to complete the work of God in redeeming sinful mankind (Galatians 4:4\). He came to defeat our enemy, Satan (Genesis 3:15; John 12:31\). He came to seek and to save the lost (Luke 19:10\). He came to fulfill the righteous requirements of the law (Matthew 5:17\). He came to establish a new covenant between God and mankind (Mark 14:24\). He came “to redeem us from all wickedness and to purify for himself a people that are his very own, eager to do what is good” (Titus 2:14\). Christianity is the result of Christ’s finished work of salvation, and He now builds His church (Matthew 16:18\). Christianity is not a religion in this sense: religion is man’s attempt to reach up to God, but Christianity teaches that God has reached down to man. The Son of God, the second Person of the Trinity, took on human flesh and, during His time on earth, was literally God reaching out to us (John 1:14; 3:16–18\).
Jesus was not a Christian; He was a Jewish rabbi. Jesus followed the Jewish law God had given to Moses (Matthew 5:17–18\). He lived perfectly under the law in order to present Himself as a sacrifice without blemish, acceptable under that law (Leviticus 9:3; 1 Peter 1:18–19; Hebrews 9:13–14\). Christianity is the culmination of God’s plan, the completion of what God instigated when He set apart the Hebrew people for Himself (Deuteronomy 7:6–8\). For centuries God had promised that He would [send His Messiah](Old-Testament-Christ.html) to rescue His people and reign over them forever. The coming of Jesus was the fulfillment of that promise.
Another reason that Jesus cannot be called a Christian is that the term *Christian* was not coined until after His resurrection and ascension into heaven. Believers were first called Christians in the city of Antioch in Syria (Acts 11:22\). The term means “little Christs.” It was originally used in a derogatory way, but believers came to embrace it as a badge of honor. Christians today should obey the voice of their Master and still consider themselves “little Christs” in the sense that they imitate the Lord Jesus. Jesus cannot properly be described as a Christian, but He is the Christ from whom Christians get their name.
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What is brotherly kindness?
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Answer
Second Peter 1:5–7 is one of the few places in Scripture that uses the term *brotherly kindness*, although many more passages discuss the idea: “Now for this very reason also, applying all diligence, in your faith supply moral excellence, and in your moral excellence, knowledge, and in your knowledge, self\-control, and in your self\-control, perseverance, and in your perseverance, godliness, and in your godliness, brotherly kindness, and in your brotherly kindness, love” (NASB). These character qualities can be considered steps of spiritual growth. Peter continues by telling us why these character traits, including brotherly kindness, are so important: “For if these qualities are yours and are increasing, they render you neither useless nor unfruitful in the true knowledge of our Lord Jesus Christ” (verse 8\).
What the NASB translates as “brotherly kindness” other translations call “mutual affection” (NIV) or simply “concern for others” (CEV). Everyone adopted into the family of God through faith in Jesus is called a “brother” or “sister” in Christ, and we are to relate to each other as spiritual siblings. Romans 12:10 tells us what brotherly kindness should look like: “Be devoted to one another in brotherly love. Outdo yourselves in honoring one another” (ESV).
Brotherly kindness is a major theme of the New Testament. Jesus said, “A new commandment I give to you, that you love one another: just as I have loved you, you also are to love one another” (John 13:34\). In a healthy family, brothers and sisters love one another and look out for each other. If one family member is in trouble, the whole family rallies around to help. The old adage “He ain’t heavy; he’s my brother” captures God’s ideal for His children. We are to be kind to each other the way brothers and sisters in a loving family are.
The Bible gives examples of people practicing brotherly kindness. After David ascended to the throne of Israel, he asked, “Is there anyone still left of the house of Saul to whom I can show kindness for Jonathan’s sake?” (2 Samuel 9:1\). He had no relationship with Saul’s extended family, yet, because of his close friendship with Saul’s son Jonathan, he wanted to show brotherly kindness to Jonathan’s family. [Mephibosheth](Mephibosheth.html) became the recipient of David’s kindness.
When the church at Antioch heard that the church in Jerusalem would soon be suffering from a famine, they gave sacrificially to help relieve their brothers’ and sisters’ financial burden (Acts 11:27–30\). Churches in Macedonia and Achaia also contributed to the poor in Jerusalem. These were acts of brotherly kindness.
Brotherly kindness is the product of obeying the command of Philippians 2:3–4: “Do nothing out of selfish ambition or vain conceit. Rather, in humility value others above yourselves, not looking to your own interests but each of you to the interests of the others.” When we live every moment with the expectation of being a blessing to our brothers and sisters in Christ, we are fulfilling God’s desire for His church (Galatians 6:2\).
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Should a Christian consider foster care?
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Answer
Yes, absolutely and without a doubt, Christians should prayerfully consider foster care. Not that everyone will be in a position to take in foster children, and it’s not God’s will for everyone to be a foster parent, but Christians should at least be open to the possibility.
The foster care system is run by the government and exists to provide a service to families who are struggling. Sometimes, children must be moved out of their homes in order to provide more safety, stability, and opportunity. A foster parent’s role is to provide a nurturing, safe environment for children in families in need of help, until such time as the children can be reunited with their families. Foster parents partner with birth parents and intermediaries (i.e., social workers), to offer mentoring and other support and work toward putting the family back together.
During a recent calendar year, an estimated 269,690 children entered foster care in the U.S. (source: the Children’s Bureau division of the U.S. Department of Health and Human Services). There are currently over 400,000 children in foster care—a number that has been increasing in recent years. So the need is great. Children and families in crisis need trained, compassionate people who can help heal the emotional and physical hurts those children have experienced.
Christians should consider foster care because we are called to be [salt and light](salt-and-light.html) in the world (Matthew 5:13–14\). Foster parents are difference\-makers. Taking in a foster child may not change the world, but it will change the world for that child.
Christians should consider foster care because being a foster parent is a wonderful way to demonstrate the [love of Christ](love-of-Christ.html). Jesus had compassion on the “harassed and helpless” multitudes (Matthew 9:36\); He received children to bless them (Mark 10:16\); He taught us to love our neighbors as ourselves (Mark 12:31\). Fostering a child moves us beyond theoretical discussions of love to the place where we are showing bold, practical love.
Christians should consider foster care because of God’s commands to care for the orphan and the needy. “Defend the weak and the fatherless” (Psalm 82:3; cf. Isaiah 1:17\). Most children in foster care are not literally fatherless, but they are all experiencing a separation from their birth families, and they need defending and care. Protecting vulnerable children shows the heart of God.
A Christian family would seem to be a natural choice for foster care, for these reasons:
➣ foster care shows the love of Christ
➣ foster care supports and preserves families
➣ foster care can be a mission field within your own home
➣ foster care is pro\-life
➣ foster care helps heal the brokenness of the world
➣ foster care is conducive to a saner, more stable society
Many of the objections to becoming a foster parent have to do with personal feelings of inadequacy or a perceived lack of resources. Countering those objections are the many agencies that provide training, resources, and ongoing support for foster families. And, really, what’s most important in a foster home is love for the kids and a stable environment.
Foster care is not for everyone, but every Christian can be involved in helping children and families in need. We can pray for the children being removed from their homes, for their birth families, for their foster families, and for their social workers. If we can’t foster a child ourselves, we can still offer help and support to foster families: providing babysitting or meals for foster families, covering sports fees for a foster child on a soccer or baseball team, driving a foster child to piano or dance lessons, mentoring a foster child, or starting a foster care ministry at church.
The need for foster care is great, and we have a great God who wants to use His people in great ways to make a difference in this world.
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How should I respond to unrequited love?
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Answer
Unrequited love is the subject of many novels, television shows, and movies, and most people experience an episode or two of unrequited love in their teen years. Sally likes Bob, but Bob likes Kate who likes Jeff. Unrequited love may begin as childish crushes in the elementary years, but by early adulthood, those feelings may be overwhelmingly strong, leading to broken engagements, affairs, and depression. Christians are not exempt from experiencing love that is not returned, so how should we respond when it happens?
First of all, we need to understand that unrequited love is a loss. We need to accept the fact that, when we love someone who doesn’t love us back, we are grieving. [Grief](Bible-grief.html) is a powerful emotion, but it is a necessary part of healing a wounded heart. There are losses that bring tremendous personal pain, magnified by the fact that we don’t feel comfortable talking about them. Those grieving the death of a loved one are usually surrounded and supported by sympathetic friends and family. They can openly discuss their loss and find compassion and empathy. But when our loss is private, such as a miscarriage, a moral failure, or unrequited love, we often grieve alone.
Grieving an unrequited love is similar to grieving the loss of an unborn child. We are sad because of what might have been. We are forced to let go of a beautiful dream that will never become reality. We also grieve over the feelings of rejection and unworthiness that come with unrequited love. It takes time to heal a [broken heart](heartbreak.html), just as it takes time to heal a physical injury. But eventually we can be at peace with the fact that things will never be what we wanted them to be.
Once the initial grief has subsided, we can continue healing by turning our sorrow into thanksgiving. There is a reason the love we had for someone was not returned, so we can thank the Lord that He protected us from an unsuitable match. Clearly, the relationship was not meant to be, so we can turn a heavy heart into a grateful heart by recognizing that we were prevented from making a big mistake. We are to give thanks in every situation, not because God needs our thanks but because we need to give it (1 Thessalonians 5:18\). Giving thanks, even when we are hurting, keeps our hearts in right relationship to God. It reminds us that He is still in charge and He has a plan (see Isaiah 46:9–11\).
We must be on guard that we don’t turn the unrequited love into a statement about our own worth as a person. Feelings of rejection are normal, but we cannot camp on them. While sadness and disappointment are healthy and temporary, Satan would like for low self\-worth to become our new identity. He suggests to us that, since that person did not love us, no one ever will; we are, in fact, unlovable. And Satan will point to many “proofs” of our unworthiness. We need to recognize his tactics and intentionally reject his lies (2 Corinthians 10:5\). We can replace Satan’s lies with God’s truth. It may help to print out truths such as these and keep them in view:
• I am so loved by God that He gave His Son for me (John 3:16\).
• It is God who is at work in me, molding me the way He wants me to be (Philippians 2:13\).
• All things (even this) will work together for good if I love God and want His purpose in my life (Romans 8:28\).
• God is near to me when I’m hurting and is even now healing my heart (Psalm 34:18\).
• God will meet all my needs, even for love, so I’m trusting Him for it (Philippians 4:19\).
Importantly, we need to move on. Unrequited love leaves a sting that lasts for a while, but we don’t need to keep visiting it in our thoughts. We tell it goodbye and then set our sights on all God has for us in the future. There will be other loves, other opportunities, other people we know nothing about right now. There will be twists and turns, surprises and joys, and we need to prepare our hearts to receive them all. Philippians 3:13–14 can be the mantra of those recovering from unrequited love: “Forgetting what is behind and straining toward what is ahead, I press on toward the goal to win the prize for which God has called me heavenward in Christ Jesus.”
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What is objective truth?
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Answer
If something is objective, it has correspondence with reality. Objective truth is something that is true for everyone, whether they agree with it or not. At one time this was simply called “truth.”
*Objective* is the opposite of *subjective*. If a person says, “The 1966 Ford Mustang is the coolest car ever made,” he is making a subjective statement. It is simply the opinion of one person. There is no way to measure that statement against reality; it cannot be evaluated apart from the opinions of other people. Others will either support or oppose the statement depending solely on their own, equally subjective opinions. It’s really impossible to say that a subjective statement is true in any meaningful sense; however, in modern parlance, someone might say, “It is MY truth,” which introduces a brand\-new spin on subjectivism. At one time “my truth” would have been more accurately labeled “my opinion.”
An objective statement is factual; it has a definite correspondence to reality, independent of anyone’s feelings or biases. If a person says, “I own a 1966 Ford Mustang,” he is making an objective statement. If that person owns such a car, then the statement is true. If a person does not own such a car, then the statement is false. The truth or falsehood of the claim does not depend upon subjective opinion.
In recent years there has been an attack upon the very concept of objective truth. Things that were once deemed to be objective have been labeled subjective. For instance, the simple statement “God exists” was, in the past, recognized as an objective statement. People might agree or disagree, but everyone considered it an objective statement regarding external reality. Most people agreed with the statement, but even atheists who disagreed treated it objectively—the statement was either true or false.
Within the past thirty years or so, a new response has become popular. Instead of treating the statement “God exists” as an objective statement, many began to treat it as subjective. Instead of agreeing or disagreeing, the response might be something like “That is your truth. God may exist for you, but He doesn’t exist for me.” The focus has changed from objectivity (which seeks correspondence to objects in the real world) to subjectivity (which depends upon the subject who is making the statement). Today it is popular to view all statements regarding religion or theology as simply subjective statements of opinion—and, of course, everyone is entitled to his own opinion.
In more recent years, we have seen subjective opinion elevated to the level of objective truth. If a person embraces “his truth” or “her truth,” then everyone else is supposed to embrace that as “truth” as well—at least in certain “[politically correct](political-correctness.html)” matters. We see this in recent developments in transgender issues. For millennia, gender was considered an objective issue—a person was male or female based on a set of external, objective, and verifiable criteria. Now, certain cultural forces are attempting to make gender subjective. A male who decides to be female is simply embracing “his truth” or as the cultural forces would have us say, “her truth.” And even though the transgender person’s gender is “subjective,” his or her [subjective truth](subjective-truth.html) must be treated as objective, as if it fully conformed to reality. If a person hints that the chosen gender of a transgender person is merely “their truth,” then he has committed an almost unforgiveable sin. The subjective has been elevated to the level of the objective, and the objective has been denigrated to the level of the subjective. The world has been flipped upside down.
But reality has a way of encroaching on people’s opinions. Try as they might, it is impossible for people to get away from the concept of objective truth. A person who says that a person can choose his own gender is, in fact, making an objective statement. That statement is either true or false. The person who makes the statement will not be satisfied if you agree that this is only “their truth.” They will insist that this is an objective statement that is true for everyone. Even the statement “objective truth does not exist” is an objective statement. Those who make it will often try to argue that it corresponds to reality and is therefore objectively true, thus defeating their own argument.
[Postmodernism](postmodernism-dangers.html) is a philosophical movement that does not deny the existence of objective truth, but it denies that we can ever know it for sure, because we are all swayed by various cultural forces that cloud our judgment. In postmodern thinking, it is only ignorance and pride that allows one to say, “I know this is true.” However, when postmodernists say, “It is impossible to know anything for sure,” they are making an objective statement. If it is impossible to know anything for sure, then it is impossible for them to know that it is impossible.
In short, facts and opinions are different. Objective truth is the opposite of (subjective) opinion. People may argue over whether a particular statement is objective or subjective. If it is objective, they may argue over whether or not it is true. But no matter what, it is impossible to escape the fact that objective truth does exist. At one time, the job of the Christian was to demonstrate the truthfulness of the biblical claims. Now, his job has been made more difficult because, before talking about the truth of the Bible, the Christian must often convince the listener that truth actually exists, especially touching religious claims.
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What does it mean that all creation groans (Romans 8:22)?
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Answer
If you’ve ever longed to be released from your earthly body to be free from sin and the physical suffering associated with it, then you know something of what Paul meant when he said, “All creation groans” in Romans 8:22\.
To better understand the meaning of *all creation groans*, it helps to consider the context. In Romans 8, the apostle Paul is teaching believers that their new life in Jesus Christ is solidly founded on God’s promises and plans for His children. The first promise Paul touches on is that of future glory: “I consider our present sufferings insignificant compared to the glory that will soon be revealed to us” (Romans 8:18, GW).
We may suffer now through our journey here on earth, but Paul reminds us that this world is not our home (1 Peter 2:11; Hebrews 11:13\). Awaiting us is a glorious future kingdom where death is defeated, and tears of sorrow, pain, and grief will all be wiped away (Revelation 21:4\). When we firmly lay hold of this promise from God, we can begin to view our current troubles as light and momentary compared to the far greater eternal weight of glory (2 Corinthians 4:17\).
In Romans 8:19, Paul says that all creation is eagerly awaiting that future glorious day when God’s children become who they were always meant to be. J. B. Phillips’ New Testament in Modern English renders verse 19 like this: “The whole creation is on tiptoe to see the wonderful sight of the sons of God coming into their own.”
Because of the fall of man, every part of God’s creation was subjected to a curse (Romans 8:20\). Under that curse, all creation groans: the ground was cursed for Adam’s sake, thorns and thistles and noxious weeds began to grow, all of Eve’s daughters have labored painfully in childbirth, and death entered the world (Genesis 3:14–19\).
In Romans 8:21, Paul explains that the entire universe, held under the curse, eagerly longs for the day when it will join with God’s children in glorious liberation from death and decay. Paul is speaking of the [new heavens and new earth](new-heavens-earth.html) when “no longer will there be any curse” (Revelation 22:3\). The curse of sin will be lifted, and all creation will be restored to the Eden\-like reflection of God’s glory (Isaiah 65:17; 66:22; 2 Peter 3:13\). “‘There will be no more death’ or mourning or crying or pain, for the old order of things has passed away” (Revelation 21:4\).
Right now the entire creation reflects the curse of sin. All creation “groans”; that is, all created things suffer a common misery, being in a state of pain and disorder. The “groaning” is intense, as Paul’s simile shows: “as in the pains of childbirth.” When at last sin is removed from the children of God, all of nature will burst forth in glory. The full work of redemption includes the reversal of the curse.
As part of creation, “we believers also groan, even though we have the Holy Spirit within us as a foretaste of future glory, for we long for our bodies to be released from sin and suffering. We, too, wait with eager hope for the day when God will give us our full rights as his adopted children, including the new bodies he has promised us” (Romans 8:23, NLT).
God promises a magnificent future for the believer, complete with a brand\-new, glorified body. At present, we only have a taste of our glorious future, through the presence of the Holy Spirit who is within us. He is the down payment, or deposit, guaranteeing our full adoption as God’s children and the release of our bodies from sin and suffering (2 Corinthians 1:22; 5:5; Ephesians 1:13–14; 4:30\).
In the meantime, all creation groans—believers, along with the rest of the fallen universe, travail as a woman in childbirth, longing to be clothed in their heavenly bodies (2 Corinthians 5:2\). Significantly, the pain of childbirth is not endured without the hope of new life. Paul, knowing that hope transforms suffering, gave believers this inspiring metaphor. Just as a woman labors through the agony of birth pangs with the hope of new life, all creation groans as it waits for the promise of full and final restoration and redemption. We may suffer now, but our heavenly reward is worth the wait.
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Is it wise for Christian teens to be dating?
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Answer
To properly discuss teen dating, we need to clarify the term *dating*. To some today, the word *dating* has become synonymous with [sleeping together](premarital-sex.html). Defined that way, no Christian teen or anyone else of any age should be “dating,” since under no conditions is it ever right for unmarried persons to have sex with each other. For the purposes of this article, we will define *dating* as “meeting socially with someone of the opposite gender to spend time together and get to know him or her.” Dating can be casual or serious; it can lead to romance or to both individuals going their separate ways.
In considering the wisdom of Christian teens dating, we need to establish the purpose of [dating](dating-courting.html). Dating is a fairly recent Western idea, evolving from the earlier practice of courtship. The purpose of courtship was to determine whether a boy and a girl liked each other enough to consider marriage. Courtship involved the whole family and always involved a chaperone. In a day when marriage occurred earlier, often in the late teen years, courtship worked well as a means of selecting a life partner.
In today’s culture, most teenagers are not mature enough to consider marriage. Secondary education opportunities, financial limitations, and extended adolescence actually work against the idea of early marriage; therefore, dating sets teenagers up for a tremendous amount of emotional, physical, and psychological stress before they are old enough to handle it. If marriage is not an option for many years, then why date? There is little possibility of a good outcome. If the romance is unrequited, teenagers must deal with broken hearts, rejection issues, and distractions at a time when they need to be focused on their education and growing up. If the romance is mutual, what are two teenagers to do? Two sixteen\-year\-olds “in love,” but who can’t marry for several more years, are in danger of crossing sexual boundaries and creating more heartaches and deeper problems.
When evaluating the wisdom of teenage dating, we should consider how many of society’s ills have links to teen dating and sexual experimentation: [abortion](is-abortion-murder.html), single parenthood, poverty, STD’s, suicide, low\-income wage earners, AIDS, rape, and school drop\-out rates. How many of those problems might be greatly reduced if teenagers delayed romantic involvement until they were out of high school?
When Christian teens are grounded in moral values and see dating as a way to learn about the opposite sex, the danger diminishes. Through dating, they can discover characteristics in others that they like and dislike, gathering information for the time when they will select a spouse. They keep their dating relationships causal and involve friends and family in their times together. They limit physical displays of affection and have clear boundaries on such activity. They have an open, honest relationship with their parents, and the parents know their teens can be trusted. When all those factors are in place, Christian teens may be able to navigate the dating years without collateral damage to their bodies and souls.
As Christian parents determine how wise it is for their teens to be dating, they should consider the culture in which their teens live: [pornography](pornography-Bible.html) exposure is at epidemic proportions, cultural boundaries are nearly obsolete, and peer pressure and expectations pull teenagers away from biblical values. Is it wise or reasonable to subject impressionable teenagers to the adult situations that one\-on\-one dating creates? We as adults find it difficult to maintain godly standards when emotions are involved, so why would we assume inexperienced and vulnerable children have the strength and wisdom to do so? Teens are children, after all, and they need to be protected from situations beyond their understanding and self\-control.
As Christians, our goals are different from the world’s goals (1 Peter 2:11\), and our life choices should be different. We cannot allow our decisions to be shaped by a world that mocks biblical values. Our children are precious gifts entrusted to us by their Creator (Psalm 127:3\). God holds us responsible for how well we instill His truth, represent His heart, and protect our children from the enemy (Ephesians 6:4; Deuteronomy 6:6–7\). Until our teens have internalized the lessons we’ve taught them and are making sound decisions on their own, we should be careful about letting them date one\-on\-one.
So is it wise for Christian teens to be dating? All things considered, the wisest course is to raise children with the understanding of the purpose of dating and with the conviction that delaying romance until marriage is an option that will save them a mountain of heartaches. Succumbing to outside pressures, teenage petulance, or naiveté is no way to raise children. Wise Christian parents accept that, while their values may not always be appreciated, they are best for their children. Teenagers who gladly accept the counsel of their parents will bypass many of the pitfalls that ensnare their peers.
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In the Song of Solomon, why is it said that we shouldn’t awaken love until it pleases?
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Answer
Three times in the [Song of Solomon](Song-of-Solomon.html), the daughters of Jerusalem are given this charge: “Do not stir up or awaken love until it pleases” (Song of Solomon 2:7; 3:5; 8:4, ESV). The NIV’s wording is similar: “Do not arouse or awaken love until it so desires” With the three\-fold repetition, this command can be considered a refrain and becomes a theme running throughout the song.
The speaker addresses the “[daughters of Jerusalem](daughters-of-Jerusalem.html)”—young, unmarried women in Israel’s capital city—and gives them some wise advice. *Do not awaken love until it pleases.* It’s a solemn charge, given by one who has found true love and is experiencing its joys. Do not attempt to arouse or awaken love. Don’t stir it up. Love should be allowed to “rest” until it awakes on its own accord.
The meaning seems to be this: true love, that which is worthy of being called “love,” should be spontaneous. There is danger in trying to “force” love or to stir up passions before their time. There is a tendency, especially among the young, to fall victim to “puppy love” or to mistake infatuation for true love. The speaker in the Song of Solomon would save us much grief. The charge not to awaken love until it pleases is a warning against entering romantic relationships too young. It is a warning against becoming so desperate to find love that we start looking for it in all the wrong places. It is a warning against trying to manufacture feelings of love where there were none to begin with.
The NLT translates Song of Solomon 2:7 in a way that emphasizes the need for proper timing: “Promise me, O women of Jerusalem, . . . not to awaken love until the time is right.” Waiting is never easy; in matters of the heart, waiting may be even more difficult. But waiting for the right one, at the right time, has prevented many a broken heart. Let love rise naturally; let affection be without affectation. The result will be beautiful.
If a relationship is to move on to the next level, then it will do so without artifice or stratagem. If romance is God’s intention, then romance will come. No need to press it. True love is special. It cannot be ginned up, and it cannot be manipulated. Romantic feelings should not be stirred too early. Let them sleep until it’s time for them to awake.
The wording of the adjuration is interesting and quite significant. In two instances, the charge makes an appeal to fauna. Here is the whole of Song of Solomon 2:7: “I adjure you, O daughters of Jerusalem, by the gazelles or the does of the field, that you not stir up or awaken love until it pleases” (ESV). Using beautiful imagery, the speaker underscores the truth that love must have freedom. Just as gazelles and deer are free to roam, so love should have freedom to move in our hearts in its own time and in its own way. Love should not be manipulated any more than a gazelle should be fettered or caged.
When the time is right, love will bloom. Until then, wisdom advises us to guard our hearts. It will be worth the wait.
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What does the Bible say about manipulation?
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Answer
The Bible has much to say about manipulation. Through examples, principles, and direct commands, Scripture warns us against manipulating others and against allowing ourselves to be manipulated.
At its core, manipulation is a type of [lying](Bible-lying-sin.html). When someone speaks falsely for the purpose of deception, he or she is being manipulative, because to deceive is to manipulate someone into thinking or behaving a certain way. So all of the Bible’s prohibitions against lying can be applied to manipulation. Lying is a dreadful sin.
Satan is the “father of lies” (John 8:44\). We might also call him the “master of manipulation.” He manipulated Eve, using half\-truths and appeals to her desire for wisdom, to deceive her into disobeying God. To this day, Satan manipulates people into traps he sets for them. He “[masquerades](angel-of-light.html) as an angel of light” (2 Corinthians 11:14\). He exploits our weaknesses, strokes our pride, and assures us that following a sinful path is in our best interests. He is insidious in his artfulness; he has many ploys to bring us under his control.
[Samson](life-Samson.html) was the victim of manipulation a couple of different times. At his wedding feast, he posed a riddle to the Philistine attendees; if they could answer him correctly, he would give them “thirty linen garments and thirty sets of clothes” (Judges 14:12\). The Philistines were stumped, and they resorted to asking Samson’s new wife to wheedle the answer from him. Samson’s wife “threw herself on him, sobbing, ‘You hate me! You don’t really love me. You’ve given my people a riddle, but you haven’t told me the answer.’ . . . She cried the whole seven days of the feast” (verses 16–17\). Finally, Samson allowed himself to be manipulated into giving her the answer, which she promptly relayed to her townspeople. Later, Samson fell victim to the manipulative Delilah, and he lost his life as a result (Judges 16\).
The Bible warns of those who would manipulate us in spiritual matters. The New Testament has many warnings for Christians to be on the look\-out for [false teachers](false-teachers.html). We must not be easily deceived (Galatians 3:1; 2 Peter 2\). Paul spoke out against manipulators “who worm their way into homes and gain control over gullible women, who are loaded down with sins and are swayed by all kinds of evil desires” (2 Timothy 3:6\). Jesus warned, “Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves” (Matthew 7:15\).
It should go without saying that Christians are not to engage in manipulation or take advantage of others in any way. “Each of you must put off falsehood and speak truthfully to your neighbor, for we are all members of one body” (Ephesians 4:25\). Just as important, we should not allow ourselves to be manipulated. Jesus said, “Be as shrewd as snakes and as innocent as doves” (Matthew 10:16\). “Shrewd as snakes”—don’t be taken advantage of; “innocent as doves”—don’t manipulate others.
Some people are more manipulative by nature; they have strong wills, and their personalities engender trust. We must be careful when dealing with such people, especially when they are within our own families. In all our relationships, trust is important. We should speak the truth in love and demand the same of others.
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How can I recognize a healthy church?
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Answer
God established the church to be the primary agent for carrying out His purposes on earth. The church is the [body of Christ](body-of-Christ.html)—God’s heart, hands, feet, and voice reaching out to people in the world. Healthy churches come in every shape and size. While numerical growth may be an indicator of health (Acts 2:47; 5:14; 16:5\), it does not guarantee the well\-being of a church. The healthiness of a church is measured in spiritual and biblical terms rather than numerical.
While no denomination or congregation is perfect, the Bible does present several characteristics to help us recognize a church that corresponds with God’s standard:
A healthy church teaches sound doctrine based on the whole counsel of God’s Word (Titus 1:9; 2:1; 1 Timothy 6:3–4; 2 Timothy 2:2\). When believers meet together, both for corporate worship and small group study, the Bible ought to be the center of the teaching. Faithful interpretation and everyday application of sound biblical doctrine will produce wholesome Christian living (1 Timothy 1:10; 4:6; 2 Timothy 3:15–17\). The centrality of scriptural truth preserves the well\-being of the local church as well as its leadership (2 Timothy 1:13–14; Titus 1:6–9\). And when biblical truth and sound doctrine are prioritized, safeguarded, and taught without compromise, then all other traits of a healthy church will naturally follow.
A healthy church recognizes the biblical qualifications of spiritual leaders. For example, godly leaders are not to be arrogant, quick\-tempered, violent, greedy, or dishonest, but rather must be hospitable, wise, just, upright, disciplined, and devout (Titus 1:6–9; 1 Timothy 3:1–7\).
A healthy church will produce leaders after the example of Jesus Christ, who is the head of the church (Ephesians 1:22–23; 4:15; 5:23 Colossians 1:18\). Jesus led through servanthood (Matthew 20:25–28; John 13:12–17\). Jesus also spent most of His three years in ministry interacting closely with the twelve disciples, teaching and training them, and letting them observe His life. Good leaders identify and train other leaders (Acts 6:1–7\).
Biblical leaders are good stewards of the ministry and the resources that have been entrusted to them by God (1 Corinthians 4:1–3; 9:17; 1 Peter 4:10\). While we shouldn’t expect the overseers of a healthy church to be perfect, they ought to be servant leaders who participate in training disciples, equipping believers for ministry and helping other servants of God become mature and godly leaders (Ephesians 4:11–16\).
A healthy church emphasizes [discipleship](Christian-discipleship.html), which produces faithful followers who, again, aren’t perfect, but who know and love God and seek to obey His Word (John 8:31–32; 14:15; 1 John 2:3–6\). Discipleship includes getting involved in the life of the church, building authentic relationships with other believers (Acts 2:42–47; 1 Corinthians 10:17\), exercising gifts of ministry and service (Romans 12:4–8; 1 Corinthians 12:7\), growing in sanctification (1 Thessalonians 4:3–4; 5:23\), and bearing fruit (John 15:5–8\).
A healthy church does its part in obeying the Great Commission (Matthew 28:19–20\) of spreading the good news that Jesus Christ died for our sins, was raised from death to life, and now reigns to offer forgiveness of sins, new life in the Spirit, and eternal life to all who repent and believe. Evangelism encompasses local outreach, world missions, and simply sharing the gospel with people in our everyday lives. As ambassadors for Christ on this earth, believers are called to be “the pleasing aroma of Christ among those who are being saved and those who are perishing. To the one we are an aroma that brings death; to the other, an aroma that brings life” (2 Corinthians 2:15–16\).
Other marks of a healthy church can be observed in the newly emerging church of the book of Acts (Acts 2:42–47\). The early church was devoted to biblical doctrine, meeting together for prayer, worship, and communion. These early Christians fervently dedicated themselves to one another, forming a loving, generous environment where members cared for one another. A healthy church today will exhibit similar enthusiasm for authentic Christian living and participate in the purposes and work of God’s kingdom on this earth.
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What is the significance of Mount Ephraim in the Bible?
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Answer
Mount Ephraim is referred to over 30 times in the King James Version. Mount Ephraim is not a specific mountain but is the hilly or mountainous region of Ephraim’s territory. Although people normally think of a mountain as bigger than a hill, there is no specific criterion that separates the two. *Hill* and *mountain* are relative terms and can be used interchangeably when referring to some of the geography of the area.
Most modern translations use the term *hill country of Ephraim* or occasionally *the mountains of Ephraim*. Even the King James Version demonstrates that Mount Ephraim is not a single mountain and is rather a mountainous or hilly region: “And Abijah stood up upon mount Zemaraim, which is in mount Ephraim, and said, Hear me, thou Jeroboam, and all Israel” (2 Chronicles 13:4\). For Mount Ephraim to be a single mountain, one would have to imagine Mount Zemaraim being in or on Mount Ephraim. Likewise, for 2 Chronicles 15:8 to be coherent, one would have to imagine a single mountain with several cities on it: “And when Asa heard these words, and the prophecy of Oded the prophet, he took courage, and put away the abominable idols out of all the land of Judah and Benjamin, and out of the cities which he had taken from mount Ephraim, and renewed the altar of the Lord, that was before the porch of the Lord.”
About half the territory occupied by the [tribe of Ephraim](tribe-of-Ephraim.html) was hilly or mountainous, and the other half was flatter, approaching the coastal plains. In Joshua 19:50, Joshua, who was of the tribe of Ephraim, received a city in the hill country of Ephraim as his inheritance. Later, he was buried there (Joshua 24:33\), as was Eleazer the high priest, son of Aaron (Joshua 24:33\). Shechem, a city of refuge, was also located in the hill country of Ephraim or “Mount Ephraim” (Joshua 21:21\).
In [Judges](Book-of-Judges.html), much of the action takes place in the hill country of Ephraim. Ehud (a Benjamite) rallied the people for battle in the hill country of Ephraim, which bordered the territory of Benjamin (Judges 3:27\). Deborah, of the tribe of Ephraim, lived in the hill country (Judges 4:5\). Gideon later rallied troops from the mountains of Ephraim (Judges 7:24\). Abimelech, a lesser\-known judge, lived there, too (Judges 10:1\). The sad tale of Judges 18—19 is set in the same area of Mount Ephraim.
Saul searched for his missing donkeys in the hill country of Ephraim (1 Samuel 9:4\), and some men of Israel hid from the Philistines there (1 Samuel 14:22\). Sheba, one of the men who sided with Absalom against King David, is also listed as being from the hill country (2 Samuel 20:21\).
After Israel split into northern (Israel) and southern (Judah) kingdoms, Ephraim was on the southern border of the northern kingdom. King Jeroboam built the city of Shechem in the hill country as one of his royal residences (1 Kings 12:25\). Since it was on the border between the northern and southern kingdoms, some of the territory passed back and forth, as in 2 Chronicles 15:8\.
In Jeremiah 4:15, Dan and “mount Ephraim” are mentioned because they represent the northernmost and southernmost boundaries of the northern kingdom of Israel: “A voice is announcing from Dan, proclaiming disaster from the hills of Ephraim.” In other words, judgment is coming on the land “from top to bottom.” However, Jeremiah also promises that the Lord will redeem His people: “There will be a day when watchmen cry out on the hills of Ephraim, ‘Come, let us go up to Zion, to the LORD our God’” (Jeremiah 31:6\). “But I will bring Israel back to their own pasture, and they will graze on Carmel and Bashan; their appetite will be satisfied on the hills of Ephraim and Gilead” (Jeremiah 50:19\).
Although not specifically referred to in the New Testament, most of the hill country of Ephraim would have been in [Samaritan](Samaritans.html) territory.
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In what languages was the Bible written?
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Answer
The Old Testament is written primarily in Hebrew. It is commonly known as Biblical Hebrew because it is different from Modern Hebrew, just as Old English is different from Modern English. Because the time span from Genesis to Malachi is so great, there is even evidence of development within the language during that time span. Biblical Hebrew was similar to the languages spoken by other peoples in the region at that time, and sometimes literature from the surrounding areas helps us understand the meaning of an ancient Hebrew word.
Aramaic was the language of the [Babylonian Empire](Babylonian-empire.html), and as the Jews were exiled to Babylon, many of them started to use that language. Some portions of the book of Daniel were written in Aramaic. This might be expected, as Daniel was an exile in Babylon. In the book of Ezra, there are transcriptions of several Babylonian court documents that were also written in Aramaic.
During what is known as the [intertestamental period](intertestamental-period.html), the 400 years between the prophet Malachi and the birth of Christ, Greek became the language of the “civilized world” primarily due to the conquests of Alexander the Great. During this time, the Old Testament was translated into Greek, a translation known as the [Septuagint](septuagint.html) (often abbreviated as LXX). The word *Septuagint* comes from the word for “seventy” because it was reported that seventy scholars worked on the translation—thus the Roman numeral *LXX*. When the Old Testament is quoted in the New Testament, the majority of the quotations are taken from the LXX rather than the Hebrew Bible. Most Gentile converts would have been unable to read Hebrew, but they would have had much more access to the LXX.
During Jesus’ time on earth, Aramaic was the language spoken in Israel. However, the gospels were written in Greek. Therefore, with only a few exceptions (Mark 5:41, Mark 7:34, and Matthew 27:46\), the New Testament does not contain the exact words of Jesus—it contains an accurate Greek translation of them.
The New Testament was written in [Koine Greek](Koine-Greek.html), often simply referred to as Koine. *Koine* means “common.” It was not the formal, academic Classical Greek used by scholars of the day. It was the language of the common people. If it were not for the New Testament, there would be no study of Koine Greek today, simply because Koine was not used for important literary works. As is often the case, God chose to exalt that which was lowly—the Koine language—to the most important place of all.
Some New Testament authors wrote in a complex, beautiful style (Luke), and others give evidence that Greek was not their first language (Peter), but they all wrote in Koine Greek, the language of the commoners.
Since the time the Bible was written, portions of it have been translated into thousands of languages. An accurate translation is just as much the Word of God as the original. However, if a person wants to become a serious student of the Word of God, some knowledge of Koine Greek and Biblical Hebrew will be very helpful.
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What are some of the symbols of the Holy Spirit in the Bible?
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Answer
The Bible presents various symbols of the [Holy Spirit](who-Holy-Spirit.html), each depicting different attributes of His nature or aspects of His work.
The ***dove*** is perhaps the most recognized symbol of the Holy Spirit in Scripture: “As soon as Jesus was baptized, he went up out of the water. At that moment heaven was opened, and he saw the Spirit of God descending like a dove and alighting on him. And a voice from heaven said, ‘This is my Son, whom I love; with him I am well pleased’” (Matthew 3:16–17; see also Mark 1:10; Luke 3:22; John 1:32\). The dove is associated with God’s blessing and pleasure and expresses the Holy Spirit’s gentleness, innocence, purity, and patience (Matthew 10:16; Psalm 68:13\).
The Holy Spirit is represented as a ***seal*** or ***pledge*** expressing God’s ownership of the believer: “And you also were included in Christ when you heard the message of truth, the gospel of your salvation. When you believed, you were marked in him with a seal, the promised Holy Spirit, who is a deposit guaranteeing our inheritance until the redemption of those who are God’s possession—to the praise of his glory” (Ephesians 1:13–14; see also 2 Corinthians 1:22\). The Holy Spirit as a seal or pledge is the believer’s security in Christ, proof that he or she belongs to God forever (John 6:37; Ephesians 4:30\).
***Oil*** is a sign of the Holy Spirit’s approval, anointing, and power: “The Spirit of the Lord is on me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to set the oppressed free” (Luke 4:18; see also Acts 10:38; 1 Samuel 16:13; Isaiah 61:1\). Biblical scenes of Israel’s kings and priests being anointed with oil are pictures of God’s choice and blessing. The New Testament uses the [anointing](anointed.html) with oil as a picture of the blessing of the Holy Spirit on all believers: “You have an anointing from the Holy One, and all of you know the truth” (1 John 2:20\).
Emphasizing purification, ***fire*** is a symbol of the Holy Spirit’s power and presence: “I baptize you with water for repentance. But after me comes one who is more powerful than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and fire” (Matthew 3:11; see also Exodus 3:2; Isaiah 4:4; Luke 3:16–17; 1 Thessalonians 5:19\). On the day of [Pentecost](day-Pentecost.html), as the disciples saw “what seemed to be tongues of fire” resting on them, and they were filled with the Holy Spirit (Acts 2:3–4\).
The invisible, everywhere\-present power and life\-giving influences of the Holy Spirit are expressed as ***wind*** or ***breath*** in the Bible: “The wind blows wherever it pleases. You hear its sound, but you cannot tell where it comes from or where it is going. So it is with everyone born of the Spirit” (John 3:8; cf. 20:22\). The meaning of the Greek and Hebrew words for “spirit” are synonymous with “breath” or “wind.” The powerful outpouring of the Holy Spirit was accompanied by the sound of a mighty, rushing wind on the day of Pentecost (Acts 2:2\).
***Water*** symbolizes the cleansing nature of the Holy Spirit’s [new birth](born-again.html): “Jesus answered, ‘Very truly I tell you, no one can enter the kingdom of God unless they are born of water and the Spirit’” (John 3:5; see also Ezekiel 36:25–27\). Water also expresses the thirst\-quenching, soul\-satisfying, life\-giving character of the Holy Spirit (John 4:14; see also Isaiah 12:3; 44:3\).
Similar to water, ***rain*** is a symbol of the Holy Spirit’s refreshing: “Let us acknowledge the LORD; let us press on to acknowledge him. As surely as the sun rises, he will appear; he will come to us like the winter rains, like the spring rains that water the earth” (Hosea 6:3\). Likewise, ***rivers*** in the Bible typify the abundance and prosperity that flow forth from the Holy Spirit: “On the last and greatest day of the festival, Jesus stood and said in a loud voice, ‘Let anyone who is thirsty come to me and drink. Whoever believes in me, as Scripture has said, rivers of living water will flow from within them’” (John 7:37–38; see also Psalm 1:3\). Also, the symbol of ***dew*** illustrates the Holy Spirit’s refreshment, abundance, and fertility (Genesis 27:28; Isaiah 18:4\).
In the Bible, ***wine*** is sometimes a symbol of the joy\-giving quality of the indwelling presence of the Holy Spirit. Some of the more cynical onlookers who observed the outpouring of the Spirit on the Day of Pentecost thought the disciples were drunk on wine. But the apostle Peter explained, “These people are not drunk, as you suppose. It’s only nine in the morning! No, this is what was spoken by the prophet Joel: ‘In the last days, God says, I will pour out my Spirit on all people. Your sons and daughters will prophesy, your young men will see visions, your old men will dream dreams’” (Acts 2:15–17\).
***Clothing*** is also a symbol of the Holy Spirit. After His resurrection, Jesus told the disciples to wait in Jerusalem “until you have been clothed with power from on high” (Luke 24:49\). The passive voice of the verb indicates that the individual does not dress himself. The apostles were to remain in Jerusalem until they were “clothed” by God with the Holy Spirit’s power.
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What can we learn from the relationship of Moses and Aaron?
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Answer
[Aaron](life-Aaron.html) was the elder brother of [Moses](life-Moses.html), who led the Israelites out of Egyptian slavery. Aaron was three years old when Moses was born (see Exodus 7:7\), but we don’t know how old their sister, Miriam, was at the time. There may have been a significant age gap between Miriam and Moses, because Miriam was entrusted with the care of her infant brother when Pharaoh’s edict resulted in the killing of the male Hebrew babies (Exodus 1:22; 2:1–4\).
God intervened to protect Moses, and the infant was discovered by Pharaoh’s daughter and taken to live in the palace as her son (Exodus 2:5–10\). The Bible seems to imply that Moses was allowed to continue a relationship with his birth family. Although raised as an Egyptian prince, Moses still identified with his Jewish roots and considered the Hebrews his brothers. When he saw a Hebrew being mistreated by an Egyptian, anger rose up inside him, and he killed the abuser (Exodus 2:11–12\). Fearing for his life, Moses fled into the desert where he spent the next 40 years as a shepherd (Exodus 2:15; 3:1\).
The Bible is silent on those years, so we can only speculate whether or not Aaron knew where Moses was and if he came to visit. It seems likely that Aaron and Moses kept in touch on occasion. When God called Moses from the burning bush and Moses protested that he could not speak well, God said, “Is not Aaron the Levite your brother? I know that he can speak well, and he is now on his way to meet you. When he sees you, he will be glad in his heart. . . . I will help both of you to speak. . . . He will speak to the people for you. He will be your spokesman, and it will be as if you were God to him” (Exodus 4:14–16\).
We know little of Aaron in those early years, but he must have maintained a relationship with the Lord because, when God told him to go meet Moses, Aaron was not at all surprised and obeyed at once (Exodus 4:27–28\). Because of Aaron’s reputation in the Hebrew community, he had the connections necessary to assemble the Jewish leaders to hear what God had told Moses (Exodus 4:29–31\).
In a day when elder brothers were respected and held a place of honor in the family, God flipped that expectation upside down. God chose the younger brother to be exalted to a place of leadership, and He chose the elder brother to be the assistant. In this arrangement, Aaron seemed to work well. Just once did he reveal a resentment against his brother, when Aaron and Miriam “began to talk against Moses” (Numbers 12:1–2\). God dealt with that situation, and both Aaron and Miriam were forgiven.
Through the years, Aaron was indispensable to Moses. Together they faced Pharaoh, brought the ten plagues on Egypt, and led the Israelites out of captivity (Exodus 7:1–2\). God spoke to Moses, Moses spoke to Aaron, and Aaron presented the messages to the people. Together Moses and Aaron were the vessels the Lord used to bring His people out of Egypt and toward the [Promised Land](Promised-Land.html). Aaron, along with a man named [Hur](Hur-in-the-Bible.html), held up Moses’ hands in a battle with the Amalekites, so that the Israelite forces miraculously prevailed (Exodus 17:10–13\).
When Moses went up [Mt. Sinai](Moses-on-Mount-Sinai.html) to meet with God, he left Aaron in charge of the Israelites. Within a few days, the people became restless, and Aaron demonstrated that he was not the effective leader that his brother was. Aaron quickly caved to the people’s demands for a golden idol (Exodus 32\). When Moses came down the mountain, he was horrified to see the people engaging in pagan worship around a golden calf. Aaron tried to pretend he had nothing to do with it, but God brought a plague on the Israelites for their terrible sin.
Moses and Aaron worked in tandem as the leaders of God’s people. Moses was God’s chosen prophet, and Aaron was God’s chosen high priest (Exodus 28:1–2\). In fact, Aaron was the first high priest, and it was from his descendants that future high priests were chosen. Both Moses and Aaron were guilty of unbelief and disobedience at [Meribah](Meribah-in-the-Bible.html) (Numbers 20:8–11\), and both were prohibited from entering Canaan (verse 12\).
We learn from the relationship between Moses and Aaron that God knows our hearts and our capabilities, and He places us in positions suited for us. Aaron had to humble himself to accept God’s choice, and Moses had to accept the help. By working together, the brothers accomplished much more than either of them could do alone. By serving faithfully as the spokesman for Moses, Aaron compensated for his brother’s weakness and feelings of inadequacy. Aaron, in turn, was given “dignity and honor” (Exodus 28:2\). Because of their cooperation with each other and with the Lord, the nation of Israel survived a difficult and challenging time.
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What is the meaning of “Cast your bread upon the waters” in Ecclesiastes 11:1?
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Answer
Ecclesiastes 11:1 says, “Cast your bread upon the waters, for you will find it after many days” (ESV). This maxim has led to a variety of interpretations, some better than others. We will take a look at a couple of them in this article.
One view is that the instruction to “cast your bread upon the waters” has to do with international commerce. The principle is that, if you invest your “bread” or “grain” wisely, in a broad enough market, you will garner a return. A couple of Bible translations bring out this meaning:
“Ship your grain across the sea; after many days you may receive a return” (NIV).
“Invest your money in foreign trade, and one of these days you will make a profit” (GNT).
The problem with seeing this verse as advice on international trade is that the context doesn’t much support it. One of the themes of [Ecclesiastes](Book-of-Ecclesiastes.html) is that financial gain is “vanity” (see Ecclesiastes 5:10–17\), so why would the author, Solomon, near the end of the book, be giving advice on how to turn a profit?
Another view is that the instruction to “cast your bread upon the waters” is a metaphor for being [generous](Bible-generosity.html), even if a return seems unlikely. A couple translations emphasize this meaning:
“Be generous, and someday you will be rewarded” (CEV).
“Do good wherever you go. After a while, the good you do will come back to you” (ERV).
This second, metaphorical view is probably more in line with the intent of the verse. Casting bread or sowing seed on water seems to be an exercise in futility. But you don’t know what the actual results will be, says Solomon; in faith be generous, and in faith expect a return somewhere down the road. This accords with Proverbs 11:18, “The one who sows righteousness reaps a sure reward”; and Galatians 6:9, “Let us not become weary in doing good, for at the proper time we will reap a harvest if we do not give up.”
Carrying that interpretation forward, we look at Ecclesiastes 11:1–2 together:
“Ship your grain across the sea;
after many days you may receive a return.
Invest in seven ventures, yes, in eight;
you do not know what disaster may come upon the land.”
The passage as a whole communicates the principle of doing as much good as you can, knowing two things: the results are in God’s hands, and you don’t know when you yourself will be in need of someone else’s generosity.
The book of Ecclesiastes is unique in the Hebrew Scriptures. It is the only book that overtly philosophizes. Specifically, Ecclesiastes is a book of practical philosophy—it is based on observation and experience, not on strained, esoteric ideas.
The topic in Ecclesiastes 11:1–6 is not how water affects bread. It is about how our goodness affects the world. The bread and water are used as imagery. The “bread,” which by metonymy is best understood to be the seed of the bread (its grain), represents our goodness, and the rest of the passage encourages us to be undeterred in our “sowing.” We must “cast our bread”—we must liberally extend our goodness, even when it doesn’t seem to be doing any good (cf. Matthew 5:44 and Luke 14:13–14\).
We should note that Ecclesiastes 11:1 is not a holy algorithm that says if you do *X* in the *Y* way then *Z* will happen. Rather, Solomon gives us a precept and a prescription. It is not a formula like those used in laboratories that necessarily yield the same results time after time. Sowing goodness comes under the realm of social science.
Solomon is offering good advice based on his observations. But since people are involved—and since people are volitional creatures—the maxim cannot guarantee a positive result in every case. This “no guarantees” aspect of benevolence is shown by the phrase “upon the waters.” We cast our bread out into the world, and we simply cannot know if every seed will find a place to grow. What we do know is that a significant number of seeds will grow. We should not get hung up on the fact that some of the seeds will not thrive (cf. Mark 4:3–20\).
Casting bread upon the waters evokes the law of [sowing and reaping](sowing-and-reaping.html). The seed in this case is one’s acts of goodness. There will be a harvest in heaven, if not in this world. But the point Solomon makes is more than that we should sow goodness in order to reap a future harvest; the idea is for us to become people who will do good for goodness’ sake, *irrespective* of the harvest.
Ecclesiastes 11:1–6 can reasonably mean, “Sow seeds of goodness every day, even when it doesn’t make sense to do so. In due season you will reap a reward. Be diligent about sowing goodness, and accept no excuses! Then goodness will become a part of who you are, not just a thing that you do, and the world will be a better place because of it.”
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What is the meaning of “Cast your bread upon the waters” in Ecclesiastes 11:1?
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Answer
Ecclesiastes 11:1 says, “Cast your bread upon the waters, for you will find it after many days” (ESV). This maxim has led to a variety of interpretations, some better than others. We will take a look at a couple of them in this article.
One view is that the instruction to “cast your bread upon the waters” has to do with international commerce. The principle is that, if you invest your “bread” or “grain” wisely, in a broad enough market, you will garner a return. A couple of Bible translations bring out this meaning:
“Ship your grain across the sea; after many days you may receive a return” (NIV).
“Invest your money in foreign trade, and one of these days you will make a profit” (GNT).
The problem with seeing this verse as advice on international trade is that the context doesn’t much support it. One of the themes of [Ecclesiastes](Book-of-Ecclesiastes.html) is that financial gain is “vanity” (see Ecclesiastes 5:10–17\), so why would the author, Solomon, near the end of the book, be giving advice on how to turn a profit?
Another view is that the instruction to “cast your bread upon the waters” is a metaphor for being [generous](Bible-generosity.html), even if a return seems unlikely. A couple translations emphasize this meaning:
“Be generous, and someday you will be rewarded” (CEV).
“Do good wherever you go. After a while, the good you do will come back to you” (ERV).
This second, metaphorical view is probably more in line with the intent of the verse. Casting bread or sowing seed on water seems to be an exercise in futility. But you don’t know what the actual results will be, says Solomon; in faith be generous, and in faith expect a return somewhere down the road. This accords with Proverbs 11:18, “The one who sows righteousness reaps a sure reward”; and Galatians 6:9, “Let us not become weary in doing good, for at the proper time we will reap a harvest if we do not give up.”
Carrying that interpretation forward, we look at Ecclesiastes 11:1–2 together:
“Ship your grain across the sea;
after many days you may receive a return.
Invest in seven ventures, yes, in eight;
you do not know what disaster may come upon the land.”
The passage as a whole communicates the principle of doing as much good as you can, knowing two things: the results are in God’s hands, and you don’t know when you yourself will be in need of someone else’s generosity.
The book of Ecclesiastes is unique in the Hebrew Scriptures. It is the only book that overtly philosophizes. Specifically, Ecclesiastes is a book of practical philosophy—it is based on observation and experience, not on strained, esoteric ideas.
The topic in Ecclesiastes 11:1–6 is not how water affects bread. It is about how our goodness affects the world. The bread and water are used as imagery. The “bread,” which by metonymy is best understood to be the seed of the bread (its grain), represents our goodness, and the rest of the passage encourages us to be undeterred in our “sowing.” We must “cast our bread”—we must liberally extend our goodness, even when it doesn’t seem to be doing any good (cf. Matthew 5:44 and Luke 14:13–14\).
We should note that Ecclesiastes 11:1 is not a holy algorithm that says if you do *X* in the *Y* way then *Z* will happen. Rather, Solomon gives us a precept and a prescription. It is not a formula like those used in laboratories that necessarily yield the same results time after time. Sowing goodness comes under the realm of social science.
Solomon is offering good advice based on his observations. But since people are involved—and since people are volitional creatures—the maxim cannot guarantee a positive result in every case. This “no guarantees” aspect of benevolence is shown by the phrase “upon the waters.” We cast our bread out into the world, and we simply cannot know if every seed will find a place to grow. What we do know is that a significant number of seeds will grow. We should not get hung up on the fact that some of the seeds will not thrive (cf. Mark 4:3–20\).
Casting bread upon the waters evokes the law of [sowing and reaping](sowing-and-reaping.html). The seed in this case is one’s acts of goodness. There will be a harvest in heaven, if not in this world. But the point Solomon makes is more than that we should sow goodness in order to reap a future harvest; the idea is for us to become people who will do good for goodness’ sake, *irrespective* of the harvest.
Ecclesiastes 11:1–6 can reasonably mean, “Sow seeds of goodness every day, even when it doesn’t make sense to do so. In due season you will reap a reward. Be diligent about sowing goodness, and accept no excuses! Then goodness will become a part of who you are, not just a thing that you do, and the world will be a better place because of it.”
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What does the Bible say about how to deal with controlling people?
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Answer
Controlling people. Manipulators. We’ve all encountered them, and most of us have behaved in a controlling way ourselves at some point. Controlling people are usually convinced that happiness is found in making other people do what they want them to do. Of course, manipulating others is not a route to happiness or to any other good thing.
People who engage in controlling behavior may be [parents](overbearing-controlling-parents.html), spouses, adult children, extended family members, salesmen, or coworkers. In order to control a person, they must have something that person wants or needs. [Codependent](codependency.html) people need approval, so they are more easily controlled or manipulated. They may be promised affection or appreciation if they will go along with the controlling person’s wishes. Victims of a manipulator may find themselves always trying to please the controlling person and never quite succeeding. Fear of displeasing the manipulator, losing a friendship, or earning some kind of punishment keeps the victim under control.
Controlling people do not have anyone’s best interest in mind except their own (see Philippians 2:3\). They are concerned primarily with pleasing themselves. Many of the Old Testament kings were controlling people. They had power, and they used it to their own advantage, often at the expense of the people they ruled. [Queen Jezebel](life-Jezebel.html) was a controlling person who used her power to get what she wanted. Her husband’s method of controlling people was pouting and throwing a fit (1 Kings 21:1–4\).
David’s son [Absalom](who-was-Absalom.html) was adept at controlling people, using flattery and feigned concern for people to turn their hearts away from his father, David (2 Samuel 15:5–6\). Controlling people will often use emotional tricks to cause their victims to do what they want. Absalom wanted control of his father’s kingdom, so he pretended to be compassionate in order to gain the people’s loyalty. Rather than challenge or investigate Absalom’s claims, disgruntled Israelites were delighted to blame King David for their dissatisfaction and were easy prey for the controlling Absalom. Angry, bitter people are a target for controlling people, who can exploit emotions, twist thinking, and goad others into action. Avoiding bitterness in our hearts (Hebrews 12:15\) is important in steering clear of controlling people.
We can deal with controlling people by first recognizing what they are and setting appropriate [boundaries](boundaries-biblical.html). We can insist on truth\-telling (controlling people often lie). We can refuse to accept false guilt (controlling people often play the victim). We can refuse to take responsibility for their mistakes (controlling people often try to hold others accountable). We can find our acceptance and sufficiency in Christ (controlling people often ridicule or criticize in an attempt to make their victims feel inadequate). We can stand up to them, refuse their demands, and reject their deadlines (controlling people are often bullies who demand immediate compliance).
Often, controlling people have no real power to force us to obey; rather, they threaten to get angry, spread lies, cut off communication, or do something else to make our lives more difficult as a means of “punishment.” We must be prepared to call their bluff and not play their games. We must be prepared to end the relationship. In cases where violence is threatened, we must contact the proper authorities and take steps to protect ourselves and loved ones. “God has not given us a spirit of fear, but of power and of love and of a sound mind” (2 Timothy 1:7\). In that spirit of power, love, and soundness of mind, we must face down the threat posed by those who would control or manipulate us. The only One controlling us should be the Holy Spirit of God (Ephesians 5:18\).
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What is a high Sabbath?
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Answer
A “high Sabbath” is any one of the seven annual festivals commanded by God for the Israelites in the Old Testament books of Leviticus and Deuteronomy. Leviticus 23 explains the rules for the weekly Sabbath and then goes through the other days throughout the year that required a “sabbath rest” in which no customary work could be done.
Beginning in the spring, the seven high Sabbaths were [Passover](what-is-Passover.html), the Feast of Unleavened Bread, the Feast of Firstfruits, the [Feast of Weeks](Feast-of-Weeks.html) (Pentecost), the [Feast of Trumpets](Feast-of-Trumpets.html), the [Day of Atonement](Day-Atonement-Yom-Kippur.html), and the [Feast of Tabernacles](Feast-of-Tabernacles.html). The Jewish feasts are closely related to Israel’s spring and fall harvests. They reminded the Israelites each year of God’s ongoing protection and provision, but, even more importantly, they foreshadowed the redemptive work of the Messiah. The high Sabbaths symbolize the complete story of salvation—that is, the work of Christ—beginning with His death on the cross as the Passover Lamb and ending with His second coming after which He will “tabernacle” or dwell with His people forever.
The Gospel of John says the day following Christ’s death and burial was a high Sabbath, or, as the NIV puts it, “a special Sabbath” (John 19:31\). In this case, the high Sabbath was a regular Sabbath day that coincided with the Passover festival. It was a “double Sabbath,” so to speak, and considered “doubly holy”: to the weekly Sabbath, as normally observed, was added the first day of the Passover feast, Nissan 15, which also carried the solemnity of a Sabbath (see Leviticus 23:7–15\).
So Jesus was crucified on the day before a high Sabbath. Because the Jews did not want Jerusalem desecrated on such a holy day as a high Sabbath, they petitioned the governor that the bodies of Jesus and those crucified with Him be taken down before evening (see Deuteronomy 21:22–23\).
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What is the spirit of the law?
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Answer
The “spirit of the law” is often contrasted to the “letter of the law.” In that context, the spirit of the law has to do with the deeper meaning or reason for the law, whereas the letter of the law refers to exact wording, literally applied, without regard for any deeper meaning. Children are good at emphasizing the letter of the law to the exclusion of the spirit of it. The following example may help:
A child comes home from school and is told, “Do not watch TV until you finish your homework.” A few minutes later, his mother finds him watching cartoons on his tablet, with his homework untouched. The child protests that his mom only told him not to watch TV—she never said anything about watching cartoons on a tablet. In this example, the child has kept the letter of the law, but he has violated the spirit of the law. If the mother had said, “Finish your homework before you watch cartoons,” then perhaps the child would have watched a baseball game instead—once again keeping the letter of the law. She could have been even more specific: “Do not watch any kind of show on any electronic device until you finish your homework,” but then the child might decide to go outside and play, leaving his unfinished homework inside. The frustrated mom could have said, “Don’t do *anything* until you finish your homework,” but the child, taking it literally, could then claim to be unable to open his book bag to get his homework. Obviously, focusing on the letter of the law can be a tactic to negate the intent or spirit of the law.
Leviticus 19:14 says, “Do not curse the deaf or put a stumbling block in front of the blind.” Here the letter of the law forbids exactly two things: cursing the deaf and tripping up the blind. However, no law can explicitly cover every possible situation. The spirit of the law in Leviticus 19:14 forbids taking advantage of the disabilities of another, no matter what those disabilities are. The letter of the law may be narrow, but the spirit of the law encompasses something far broader—and is therefore more difficult to obey. It is possible to go through life without ever cursing a deaf man or tripping a blind man, but it is far more difficult to never take advantage of someone else’s weakness.
In the [Sermon on the Mount](sermon-on-the-mount.html), Jesus interprets the Mosaic Law according to the spirit of the law, not the letter. The law forbade murder, but Jesus said that anger or mockery makes one guilty of murder, because the same attitudes that produce murder first produce anger and contempt (see Matthew 5:21–22\). The law forbade adultery, but Jesus said a lustful look is adultery in the heart. A man who never touches a woman other than his wife but who indulges in sexual fantasies is obeying the letter of the law, but not the spirit of it (see Matthew 5:27–28\). And, according to Jesus, obeying the letter of the law but not its spirit is not an option.
When Jesus was asked about the [most important commandment](greatest-commandment.html), He invoked the spirit of the law: “Love the Lord your God with all your heart and with all your soul and with all your mind. This is the first and greatest commandment. And the second is like it: Love your neighbor as yourself. All [the Law and the Prophets](law-and-the-prophets.html) hang on these two commandments” (Matthew 22:37–40\). Every Old Testament law and every standard of behavior for the Christian can be summed up in these two commands because they embody the spirit of the law; that is, the two greatest commandments express the ultimate point of all the other laws.
In Luke 10 a teacher of the law, “wishing to justify himself,” asked Jesus, “Who is my neighbor?” (verse 29\). It might be possible to keep the command to “love your neighbor as yourself” if *neighbor* is defined narrowly enough. Jesus’ response is the story of the [Good Samaritan](parable-Good-Samaritan.html), in which He demonstrates that your neighbor is anyone you come into contact with. In fact, the real question is not “who is my neighbor?” but “who will I be a neighbor to?” The spirit of the law requires that we be neighborly in a proactive manner, looking for people who need help. Ultimately, none of us are able to keep this law perfectly, in letter or in spirit, and we are therefore convicted as sinners in need of a Savior.
People who focus on the letter of the law often point to their compliance as a means to justify themselves, even as they flagrantly violate the law’s intent; however, God will judge according to the spirit of the law, not just the letter.
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What does the Bible say about disrespectful children?
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Answer
They are the bane of restaurant diners. They create chaos, stress, and embarrassment for their parents and everyone else. And in a culture where unearned affirmations and self\-expression are seen as inalienable rights, disrespectful and disobedient children are becoming more common. Disrespectful children are not a credit to anyone (Proverbs 17:25\), including themselves, and the Bible has much to say about them.
Before we lay the blame on disrespectful children, we need to start with the parents and/or caregivers. Children are born with an inherited sin nature (Psalm 51:5; Romans 3:23\). No child is naturally respectful. They must be diligently trained to behave in socially acceptable ways. Simply telling a child what to do is not the same as training him or her (Proverbs 22:6\). So the fault for disrespectful children rests upon the shoulders of those who should have trained them and did not.
Under the Old Testament Law, the penalty for out\-of\-control children was severe: “If someone has a stubborn and rebellious son who does not obey his father and mother and will not listen to them when they discipline him, his father and mother shall take hold of him and bring him to the elders at the gate of his town. They shall say to the elders, ‘This son of ours is stubborn and rebellious. He will not obey us. He is a glutton and a drunkard.’ Then all the men of his town are to stone him to death. You must purge the evil from among you. All Israel will hear of it and be afraid” (Deuteronomy 21:18–21\).
Clearly, this law was not intended for tantrum\-throwing five\-year\-olds, but that five\-year\-old could grow up to deserve such a penalty if his disrespect and rebellion was not curbed early. It is likely that this particular law was not enforced very often, because just the threat of it would keep unruly adolescents from getting out of hand. What we learn from this law is that maintaining order and godliness in the family unit is essential to a stable society. Defiant, disrespectful children who dishonored their parents threatened the very fabric of society and had to be dealt with. Proverbs 29:15 says, “The rod and reproof give wisdom, but a child left to himself brings shame to his mother.” In other words, parents should do what’s necessary to instill manners, respect, and righteousness in stubborn little hearts while their children are still teachable (see also Hebrews 12:11\).
Children learn [respect](Bible-respect.html) through discipline and also by watching respectful behavior. Mothers and fathers should treat each other with respect and require their children to do the same. They also need to model respectful behavior toward their own parents (Exodus 20:12\). Moms and dads who lovingly care for Grandma and Grandpa are showing their children the proper way to interact with others. When and if a child acts out in a disrespectful way, a wise parent will call attention to the error and bring swift correction.
Disrespectful children become disrespectful teenagers and then disrespectful adults. Today’s culture staggers under the burden of overgrown adolescents who have never learned respect, who can’t engage in civil discourse, and who take to the streets when someone’s contradictory opinion hurts their feelings. We have allowed culture at large to become extremely disrespectful of the law, of honor, of purity, and of God. Basic civility is fast fading away as individual preferences and feelings take precedence over humility, dignity, and restraint.
Showing respect is by its very nature a humbling experience. To show respect means we defer to someone else. To show respect is to extend honor to others, and a selfish world does not want to do that. Children are commanded to [obey and honor](respecting-your-parents.html) their parents (Ephesians 6:1; Colossians 3:20\), and respect is a part of that. Showing respect is good for all of us. Respect reminds children that they are not the center of the universe and that other people have rights and feelings, too.
The following are some suggestions to parents for raising respectful children:
1\. Never argue with a child. Children will protest and argue with authority figures as long as they can. It is their attempt to gain control of a situation, and if it works once, they’ll try it again. Children are always trying to find out who is in control, and if parents don’t demonstrate with finality that it is not the child, there will be constant battles. Setting clear boundaries and expecting compliance will stop most attempts to argue. Children should know the consequences of boundary violations and that additional consequences will come if they argue about it.
2\. Treat the children with respect. Respecting a child does not imply a buddy relationship or that the child gets a vote in adult decisions. It does mean that parents give careful attention to their children’s thoughts and opinions, and the children know they have been heard. Empty threats, belittling words, and physical abuse are not respectful. Children will model what they’ve experienced. A parent who treats his or her child with respect can expect respect in return.
3\. Talk to children. As much as possible, parents should seize teachable moments throughout the day, explaining life and the difference between right and wrong. As young as two years old, children can understand what Mom or Dad expects and why. Having a talk to remind children of the behavior expected of them before a situation develops can save a lot of frustration later. When a child has a clear understanding of what Mom and Dad expect, obedience and good decision\-making come more easily.
4\. Be consistent with [discipline](disciplining-children.html). One mistake parents make is threatening discipline that never comes. This lack of follow\-through gives a child the impression that Mom or Dad is a liar. Threats are not consequences and don’t teach anything. Children need the confidence of knowing that, if they violate a set boundary, there will be painful consequences. Every time. Some children learn on their first test of the limits; others will test the limits over and over. But consistency teaches children that Mom and Dad are to be respected.
5\. Invite a child’s opinion if he or she conveys it respectfully. Children should be taught that Mom and Dad are approachable. Even in disputes over house rules, children should be able to talk to their parents, if they have thought the issue through and can present their ideas civilly. This trains children to think before they speak and that there is great reward in speaking respectfully with authorities. They can be taught the meaning of Proverbs 29:20: “Do you see a man who is hasty in his words? There is more hope for a fool than for him.” When parents listen respectfully to their children, whether or not they agree with what is said, they set an example for the way they want their children to listen to others.
6\. Teach children that it’s not all about them. Our world promotes a self\-centered perspective, and many people grow up thinking that they are the center of their own universe and should have what they want when they want it. The wants and needs of others are disrespected. Parents must counter that message with the truth that life is not all about them. People are designed by God for His purposes and for His pleasure (Colossians 1:16\). Helping our children understand the perspectives of other people and demonstrating empathy when someone else is hurting reminds our children that they are not all\-important. Parents can help them internalize the truth of Philippians 2:3: “Do nothing out of selfish ambition or vain conceit. Rather, in humility value others above yourselves.”
In summary, the Bible teaches parents to instill godly values in the children God entrusts to them, and respectful behavior is one such value (Deuteronomy 6:6–9\). Parents should not tolerate disrespect but instead model what respect looks like and convey the importance of showing respect to others. By requiring respectful behavior from children, we position them to respond appropriately to God as they grow up. Respectful children become respectful adults, and the world needs more of those.
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How can I know what pleases God?
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Answer
When talking about His Father in heaven, Jesus said, “I always do what pleases him” (John 8:29\). Because Jesus was the Son of God, of one nature with the Father, He knew what pleased God. But we are fallible human beings. How can we know what pleases Him?
God has always made it clear to His people what it takes to please Him. He is not random or arbitrary in His judgments: “To be sure, sin was in the world before the law was given, but sin is not charged against anyone’s account where there is no law” (Romans 5:13\). Although humankind had been sinning since creation, God was patient because He had not yet given His written law to Israel (Exodus 25:22\). But even without a written law, people knew right from wrong. Romans 1:20 explains: “For since the creation of the world God’s invisible qualities, His eternal power and divine nature, have been clearly seen, being understood from His workmanship, so that men are without excuse.”
We have a moral code written on our hearts (Romans 2:15\). We know instinctively when we are doing wrong because we were created in the image of God (Genesis 1:27\). So when we choose against that inner knowledge, we harden our hearts, sear our consciences, and eventually cannot tell good from bad (Romans 1:28\). As unregenerate sinners, nothing we do pleases God. Romans 8:7–8 says, “The mind governed by the flesh is hostile to God; it does not submit to God’s law, nor can it do so. Those who are in the realm of the flesh cannot please God.”
The only way we can please God is to submit to His authority in our lives. We start by receiving His Son, Jesus Christ, as our Savior and Lord (Romans 10:9–10\). Only those who come to God through His Son can be forgiven and made right with Him (John 14:6\). We receive salvation as a gift (Ephesians 2:8–9\). It cannot be earned no matter how good we try to be. But it pleases God when we receive the gifts He offers us: forgiveness (Acts 2:38\), eternal life (John 3:16–18\), and a relationship with Him as our Father (Romans 8:15\).
Once we’ve been born again as a child of God (John 3:3\), we are pleasing to Him. We are “[in Christ](in-Christ.html)” and therefore seen by God as perfect, as Christ is perfect. The Lord’s righteousness was placed on our account while our sin was transferred to Him (2 Corinthians 5:21\). We don’t have to work toward becoming pleasing to God. We are “accepted in the Beloved” (Ephesians 1:6, NKJV), cleansed and forgiven through faith in Jesus. Because of that great gift and the love poured out on us by our heavenly Father, we discover many more ways to please Him.
The concept of [pleasing God](what-does-God-want-from-me.html) can be compared to a marriage. A woman accepts a man’s proposal and becomes his wife because she loves him and he loves her. They are as married and in love as two people can be, yet they seek ways to continue pleasing each other. He brings her flowers, not so that they will remain married, but because he delights in pleasing her. She gives him a backrub and wears the perfume he likes, not so that he will love her but because she loves him. Likewise, once we’ve entered into a spiritual relationship with God, we want to do things that honor and delight Him.
Micah 6:8 tells us what pleases God, listing three basic actions: to do justly, love mercy, and walk humbly with our God. When we live with integrity in both our public and private lives, when we show mercy to those who wrong us, and when we cling tightly to God’s Word and crave His presence, we will make choices that please God. We will never become perfect while living in this broken world, but we can aim for perfection as we model ourselves after Jesus (Romans 8:29\). God was “well pleased” with His Son (Matthew 3:17\), and the more we resemble Jesus, the more we will also please God.
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What is the most accurate Bible translation?
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Answer
Choosing the most accurate translation is difficult because it is somewhat like asking, “What is the best brand of truck?” It depends on what you plan to do with it and what criteria you are using to evaluate it. [Each translation](Bible-versions.html) of the Bible follows certain translation principles that will affect the final work. Some translations try to be “literal,” aiming for an exact, word\-for\-word correspondence as much as possible. Others try to be “dynamic,” or “thought\-for\-thought,” providing the overall meaning of the text in modern language, not necessarily providing word\-for\-word correspondence. One translation might be better for study, and another might be better for public reading. Someone reading on a fifth\-grade level might prefer a translation different from what a college student is reading.
Translation is not an exact science. There is often no perfect one\-to\-one correspondence between words in different languages. Additionally, every language has idioms and figures of speech—notoriously hard to translate—as well as historical and cultural factors that may affect the connotation of words in ways that cannot be translated.
An example in English will help illustrate. If you have a friend who is involved in a live theatre production, and you want to wish her well, you might say, “Break a leg,” an idiom that, in the theater world, replaces saying, “Good luck” (which is considered bad luck to say). If you translate the idiom literally, the readers may get the wrong impression if they do not understand the cultural hijinks behind the phrase. In this case, translating *break a leg* as “good luck” might be better. A third option might be to leave the expression intact but include an explanatory footnote about what is actually meant.
As our example shows, the most literal translation may not be the most accurate. The more a translation tries to express the original meaning in contemporary language, the more subjective interpretation is introduced. Further, readability can become an issue. A very accurate “literal” translation would be very unreadable. An Interlinear New Testament gives the Greek text on one line and, under it, the approximate English word for each Greek word. If you simply read the English words, you are left, in most cases, with a confusing jumble of words. It is very literal but practically meaningless. As the translation becomes more readable in English, it will become less literal.
Most translations are on a continuum between being “literal” (staying as close to the original words and literary structure as possible) and “dynamic” (communicating the meaning of the passage in a way that the modern reader will understand, even if extra words are introduced that are not in the original text). There are dozens of English translations to choose from. The best ones are done by teams of competent evangelical scholars and reviewed by others. No single individual has all the skills necessary today to produce a good translation. Below are some of the most prominent and best translations:
The [**King James Version**](King-James-Version-KJV.html) is the most important book in the English language, having shaped the way English was spoken for hundreds of years. Many people grew up with the King James Version and still love the style and beauty of the translation. Someone once quipped, “The King James Version is as beautiful as Shakespeare and just as simple.” For some people, the Elizabethan English might be a challenge, but there is nothing wrong with accepting a challenge. The [**New King James Version**](New-King-James-Version-NKJV.html) is a more readable version of the King James, removing many of the archaic terms and modernizing the syntax. Both the KJV and the NKJV are “literal” translations.
The [**New American Standard Bible**](New-American-Standard-Bible-NASB.html) stays as close as possible to the literal reading of the original text, preserving the literary structure, while still being readable in English. The NASB was very popular with serious Bible students for 20–30 years, from the 1980s to the early 2000s. However, some felt that it was difficult to read, especially for more casual or beginning readers who were not interested in “studying” the Bible. The [**English Standard Version**](English-Standard-Version-ESV.html) has since filled the place of the NASB as a “literal” but readable translation. It seems to have replaced the NASB for many who prefer a translation on the “literal” end of the continuum.
The [**New International Version**](New-International-Version-NIV.html) is a “dynamic” translation. The translators’ concern was communicating the meaning in a way that is easily readable in English, even if it meant a departure from the original wording. The NIV has been very successful and is currently the most popular modern English version. The [**New Living Translation**](New-Living-Translation-NLT.html) is by far the most “dynamic” of the most popular modern translations. When first released, the NLT sold very well, and for a time it looked as though it might overtake the NIV as the most popular dynamic translation. In recent years the NLT has faded while the NIV’s sales remain strong.
The [**New English Translation**](New-English-Translation-NET.html) or **NET Bible** is an internet\-based version, although it is also available in book form. The NET contains extensive notes on the translation. While other modern versions may undergo a major revision every decade or so, the NET Bible is continually updated and revised as needed.
For rapid reading of the text, a more dynamic translation such as the NLT or the NIV might be helpful. For more precise study, a more literal version such as the NASB, ESV, or NET would be preferable. When studying a passage, a good practice is to read it in several versions, both literal and dynamic. If there are places where the various translations seem to go in different directions, then more study is necessary to determine what issues of translation and interpretation are in play. Of course, consulting the original languages would be advantageous at that point, but for those who are not able to do so, the NET Bible and [critical commentaries](Bible-commentary.html) are a good option. Good commentaries will not simply tell the reader what the text means but explain the evidence for the various options and why the one chosen by the commentator is best. One should avoid interpretations or points of doctrine that are based on a single translation of a single word or phrase. One must also resist the tendency to “shop” for a translation that supports his preferred interpretation of a passage.
[**The Message**](The-Message-MSG.html) by Eugene Peterson and [**The Living Bible**](The-Living-Bible-TLB.html) by Kenneth Taylor are rather free renderings of the original text as the authors understood it. The MSG and the TLB are the works of individuals, not committees, so there is far more room for error and personal bias. They are closer to personal paraphrases than to translations. Anyone who is reading either one of these would do well to keep in mind that the words express what a single man understood the text to mean. We recommend choosing one of the other translations, above, for one’s primary Bible.
The [**New Revised Standard Version**](New-Revised-Standard-Version-NRSV.html) is the most popular version among non\-evangelical Bible scholars. Evangelicals tend to stay away from this translation, as the translation team included many who were not committed to the authority of the biblical text. However, they were competent scholars in the biblical languages.
In the final analysis, the choice of the “most accurate” translation will be a subjective decision. For study, we recommend the NASB, ESV, and NET, and we also recommend comparison with the NIV or NLT. We also have no problem recommending the KJV or NKJV, but comparing it with other versions helps identify points of tension in need of further research. For variety, one might choose a different translation each year to read through, noting anything that sounds different or seems to give a different meaning to a text.
Every translation done in good faith by competent scholars can be considered accurate and authoritative. At the same time, human scholarship is imperfect; also, translations need to be updated over time as the English language changes.
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What is God’s design for marriage?
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Answer
[Marriage](definition-of-marriage.html) has been a hot topic lately, and there is much confusion surrounding the issue. Is there a design for marriage, and, if so, who has the right to change the design? Can we redefine what marriage is if the old definitions are too restrictive? At the heart of our questioning is a clash of worldviews.
It seems that [Christians](become-a-Christian.html) who take the Bible as God’s final word on the subject of marriage are the only ones who are not confused. God is not the author of confusion (1 Corinthians 14:33\), and He has stated plainly that marriage is His idea. He defined it in the Garden of Eden (Genesis 2:24\). Jesus reiterated God’s design for marriage in the New Testament (Mark 10:6–8\).
After God created the first man, Adam, He said, “It is not good for man to be alone. I will make a suitable helper for him” (Genesis 2:18\). So God’s first objective in creating marriage was to provide companionship. He did not make another man for Adam so that he could experience brotherly affection. He created a woman from the man’s own body and brought her to the man (Genesis 2:21–22\). With the woman, Adam could experience a deeper kind of intimacy than he could with a man. God created male and female bodies and souls to complement each other in such a way that they become “one flesh” in marriage (Genesis 2:24\).
God’s design for marriage is that it be a unique union between a man and a woman in a [covenant](what-is-a-covenant.html) for life. God’s design includes sex, the consummation of that union, which is to be experienced only between a married couple. Any sexual expression outside the marriage covenant is sin. The sexual union was designed, in part, to bring forth children (Genesis 1:28\), who are to be raised in “the nurture and admonition of the Lord” (Ephesians 6:4\). By designating specific roles for husband, wife, and children, God instituted the family. With the husband bearing the responsibility for the family’s well\-being and the wife acting as his helper, the family can thrive (Ephesians 5:21–33\).
God’s design for marriage is that it be a picture of His union with those He calls His own. Throughout the Old Testament, God used imagery related to marriage to explain His love and commitment toward Israel. When the nation of Israel rebelled against Him, God expressed the sorrow and jealousy of a man who has a cheating wife. “Like a woman unfaithful to her husband, so you, Israel, have been unfaithful to me,” the Lord says in Jeremiah 3:20\. In the New Testament, marriage is used as an illustration of Christ and His relationship with [His Bride](bride-of-Christ.html), the Church. Paul writes, “I am jealous for you with a godly jealousy. I promised you to one husband, to Christ, so that I might present you as a pure virgin to him” (2 Corinthians 11:2; cf. Ephesians 5:31–32\). So God’s design for marriage is that it be an unbreakable covenant such as God has made with His people.
When God designed marriage, He pronounced it “very good” (Genesis 1:31\). He still pronounces it “good” when we follow His design. All perversions of His design, including [divorce](God-hates-divorce.html), [sexual promiscuity](Bible-promiscuity.html), and [homosexual activity](homosexuality-Bible.html), destroy families and therefore weaken society. God is the designer of marriage and the only One qualified to give us instructions about how to use His gift. We do well when we decide to follow His design for marriage.
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Is the inner child a biblical concept?
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Answer
The phrase *inner child* has become common in modern culture. With that prevalence comes a blurring of meaning. As with other terms, what a person means by the term *inner child* depends on context. In overt references to psychology, this expression takes on a different meaning as compared to how it is applied in casual conversation. Some aspects of the “inner child” concept are supported by the Bible, while more formal, psychological uses generally are not.
In terms of psychology, the term *inner child* refers to the aspect of the personality formed in early childhood and retained to some extent throughout a person’s life. It can also refer to a person’s less mature instincts, with an emphasis on entertainment, abandon, and wonder. According to certain views, negative experiences during early development can damage this “inner child,” requiring certain corrective acts of “inner parenting” later in life.
Further, there are those who use the phrase *inner child* in reference to the supposedly “original” or “natural\-born” version of a person. This implies that there is a “real you” that life, adult responsibility, and various disappointments might suppress.
In other cases, those who exhibit particularly immature behavior or thinking are said to be controlled by their “inner child.” Some who do not follow the supposedly natural pattern of adulthood exhibit moments of particular selfishness or pettiness, which are said to be incidents of the “inner child’s” personality taking control.
A more casual use of the phrase *inner child* refers to our natural desire for expression, carefree relaxation, joy, wonder, and enjoyment. A person may take a day off of work and just do something fun, expressing it as “setting my inner child free.”
In a broad sense, all these ideas have some level of connection to Scripture, but none are explicitly biblical. On the whole, more literal applications of the “inner child” concept are less compatible with the Bible. God’s Word acknowledges the importance of childhood experience and simple joy; however, it does not agree with the idea of a “real you” inherently covered up by life experience. Nor does it teach that we retain some controlling influence of our childhood personality that can overtake us as adults.
Scripture values the ideas of amazement and joy. God, our [Heavenly Father](Father-God.html), provides His children with experiences that trigger our sense of childlike wonder (Psalm 19:1; 147:4; Malachi 4:2\). It’s often noted that young children never tire of pleasures that adults take for granted. In that sense, God approaches us as a father would approach his children who need guidance (Psalm 119:105\) and benefit from his goodness (Luke 11:11–13\). Likewise, Scripture praises those who exhibit [childlike faith](childlike-faith.html) (Matthew 18:2–3\), in contrast to cynicism or stubbornness (John 5:39–40\). One could say that, when we follow His will, joy in His presence, and trust Him without reservation, God appreciates our “inner child.”
The Bible teaches the importance of properly nurturing and teaching children. That includes parenting them appropriately (Proverbs 22:6\), avoiding mistreatment (Ephesians 6:4\), and defending their innocence (Proverbs 6:16–19\). The long\-term effects of bad parenting or childhood abuse are cautioned against in Scripture (Luke 17:2; Colossians 3:21\). In that way, the Bible instructs us to avoid those things that negatively impact a child’s future.
At the same time, the Bible does not support the idea that there is a “real you” being somehow covered up by life’s hardships. On the contrary, Scripture reminds us that all people are born with a sin nature (Romans 8:3; Colossians 3:5\). Many of the negative experiences in our lives result from our own choices or the sinful choices of other people (Hebrews 2:1–4; Proverbs 9:12\). When we are selfish, greedy, temperamental, or out of control (Galatians 5:19–21\), we’re not being controlled by some damaged version of our “inner child.” We’re expressing our inherent sinfulness. The solution to those problems is not inwardly focused self\-parenting. It’s a saving relationship with Christ (1 Corinthians 6:9–11\).
Insofar as people use the term *inner child* when discussing joy, simple pleasure, or fulfillment, it can be compatible with a biblical view of humanity. However, using related ideas as a replacement for the biblical concepts of sin, salvation, accountability, or holiness is not in keeping with Scripture.
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What is corporate election?
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Answer
Most simply, *corporate election* refers to God’s choice of a group of people. Corporate election is contrasted with individual (or particular) election, in which God chooses individual persons. In corporate election, the members of a particular group are elect of God by virtue of their belonging to that group. Pertaining salvation, in both corporate and individual election, salvation comes through faith in Christ.
Corporate election is the idea that, when God elected or predestined people to be saved, He did not pick out individual people; rather, God chose Christ. Since Christ is the chosen one, all who come to Christ in faith are part of the chosen group. This view is sometimes called “class election” or expressed as God’s predestinating “the way of salvation.” In other words, “God chose the plan, not the man.” He chose the corporate entity in which salvation can take place (“in Christ”), but He did not choose the individuals who would be saved. A person only becomes part of the elect when he or she exercises faith in Christ. People are “chosen” when they choose to join the group that God had chosen.
The Bible has many references to God’s choice of a people for Himself (e.g., 1 Peter 2:9\). But groups of people are comprised of individuals. The issue regarding corporate election in salvation is whether God elected specific individuals to be saved, or whether He chose to save all those “in Christ” without necessarily selecting each member of the body.
In corporate election, the ultimate choice of being saved is up the individual. If the individual chooses to join the Body of Christ (by faith in Him), then he will be saved. He chooses to become elect when he chooses Christ. In contrast, particular election teaches that the ultimate choice of being saved is up to God. If God chose an individual to be saved, then that person will join the Body of Christ (by faith in Him). God chooses the elect, and the elect respond to God’s call. Clearly, corporate election tends more toward an [Arminian](arminianism.html) way of thinking, while particular election is more [Calvinistic](calvinism.html).
Corporate election is sometimes illustrated in this fashion: a university’s dean of students determines, prior to the start of the semester, that the Alpha Epsilon Mu sorority will be invited to a special dinner with the university president. All the co\-eds in AEM can rightly say, “We were chosen to attend the dinner”—even those who only joined the sorority a week previous to the event. The dean did not choose the co\-eds individually, but corporately; however, each of them can claim to have been chosen, by virtue of her membership in the sorority.
While it is true that God chooses people groups (such as the nation of Israel) for special purposes, He also chooses individuals. Jesus called His twelve disciples individually, selecting them by name out of a larger group of followers, to do a specific work. When it comes to the matter of personal salvation, [God has chosen us](unconditional-election.html) as individuals: “We are always thankful that God chose you to be among the first to experience salvation” (2 Thessalonians 2:13\). Here Paul says to the Thessalonian believers that God not only chose them for salvation, but He also chose them to be among the first to respond to the gospel. That statement cannot be generalized and depersonalized into a “corporate” election.
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What is Bible.org?
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Answer
Bible.org is an evangelical, “nondenominational Bible based site that exists to freely share the good news from God to the entire world so you can KNOW the Truth about life and eternity. This Truth comes from Knowing GOD and having a relationship with Jesus Christ” (from Bible.org, accessed 10/23/19\). The doctrinal statement of Bible.org is thoroughly biblical and evangelical.
The Bible.org site is designed to help a person study the Bible. Someone who wants to study a particular verse can type the reference into the search bar, and the results will yield articles written about the verse or topics related to issues addressed in the verse. Some of the articles are written by the Bible.org staff, and others are by well\-known evangelical authors. Many translations of the Bible are available and searchable at Bible.org, as well.
Perhaps the greatest asset on the Bible.org website is the [New English Translation](New-English-Translation-NET.html) or NET Bible, which was produced by Bible.org and available for free at NETBible.org. The website describes NETBible.org as “the best Bible study tool on the web.” The NET is an internet\-based Bible translation that has over 58,000 translation notes and comments by a team of evangelical scholars to help the reader understand the meaning of the text. Although the NET Bible with notes is available in book form, the organization focuses on the internet version as the most efficient way to make the Bible readily accessible to anyone in the world.
The ministries of Bible.org and GotQuestions.org are complementary, with some overlap. Bible.org focuses on making Bible study tools available to anyone who wants to access them, whereas Got Questions Ministries focuses on answering theological and Bible\-based questions. Both ministries use the internet to promote the Word of God and constantly publish new content with the intent that many who use our sites will read and respond to the gospel presentation.
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What Greek gods are mentioned in the Bible?
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Answer
Events in the New Testament play out against the backdrop of Greek and Roman culture, so it’s not surprising that some of the gods of the Greeks and Romans are mentioned in the Bible. Five different Greek gods are mentioned by name, and there are several allusions to the names of other gods.
One of the Greek gods mentioned in the Bible is Hermes, whom the Romans called Mercury. Hermes acted as a messenger for the gods and was honored for his diplomacy, cleverness, and social skills. The Bible mentions Hermes in the account of Paul’s [first missionary journey](Paul-first-missionary-journey.html). When Paul and Barnabas came to [Lystra](Lystra-in-the-Bible.html) in Asia Minor, they healed a paralyzed man, an act that attracted the attention of the townspeople. “When the crowd saw what Paul had done, they shouted in the Lycaonian language, ‘The gods have come down to us in human form!’ . . . Paul they called Hermes because he was the chief speaker” (Acts 14:11–12\). A priest arrived on the scene, bringing bulls and wreaths in order to offer sacrifices to Paul and Barnabas (verse 13\).
Of course, the missionaries could not allow themselves to be honored as pagan gods, and they shouted, “Friends, why are you doing this? We too are only human, like you. We are bringing you good news, telling you to turn from these worthless things to the living God, who made the heavens and the earth and the sea and everything in them” (Acts 14:15\). Eventually, Paul and Barnabas were able to cool the pagan fervor and with difficulty kept the crowd from sacrificing to them (verse 18\).
On the same occasion, the Greek god [Zeus](Zeus-in-the-Bible.html) (Jupiter to the Romans) is also mentioned. As the people of Lystra were honoring Paul as Hermes, “Barnabas they called Zeus” (Acts 14:12\), believing him to be an incarnation of the chief god. Zeus was the god of lightning, thunder, rain, and the heavens, and he ruled over the other gods. Lystra had a temple to Zeus just outside the city (verse 13\).
Two other Greek gods are mentioned in the context of Paul’s journey to Rome. The apostle Paul had been arrested and was under guard in transit to Rome across the Mediterranean Sea. After a stay in Malta, Paul was put on “a ship that had wintered in the island—it was an Alexandrian ship with the figurehead of the twin gods Castor and Pollux” (Acts 28:11\). Castor and Pollux were twin brothers (although they somehow had different fathers). They were thought to bring good luck and protection for sailors and were associated with the phenomenon known as St. Elmo’s fire. Today, these twin gods of ancient myth are often called the Gemini.
The goddess mentioned in Acts 19 is called [Artemis of the Ephesians](who-Artemis.html). The Greek goddess Artemis (Diana to the Romans) was the goddess of the moon and hunting. The goddess worshiped in Ephesus as “Artemis” seems to have been a local deity, distinct from the Greek moon goddess with whom she shared a name.
We will mention here that the Bible also uses the words *thanatos* (“death”) in John 8:52, *hades* (“place of the dead”) in Luke 10:15, and a cognate of *tartarus* (“hell”) in 2 Peter 2:4\. In Greek mythology, Thanatos, Hades, and Tartarus are all gods associated with death and the underworld, but the Bible uses the words in a different context without sanctioning the idea that they are gods.
Another Greek goddess is mentioned in the Bible, albeit indirectly. Aphrodite was the Greek goddess of love, beauty, and sensuality. The Romans called her Venus. Aphrodite is not explicitly named in the Bible, but she still shows up in the name of [Epaphroditus](Epaphroditus-in-the-Bible.html), who was a “brother, co\-worker and fellow soldier” of Paul (Philippians 2:25\). The name *Ephaphroditus* means “belonging to Aphrodite”—the name of the goddess is actually incorporated into his name.
The Greek gods, with all their convoluted mythology and popular stories, are really nothing more than demons that people through history have chosen to worship: “The things which the Gentiles sacrifice they sacrifice to demons and not to God” (1 Corinthians 10:20\). But such is the power of the gospel that we can be set free from dead paganism to serve the living God. When Epaphroditus received the gospel, he was no longer “belonging to Aphrodite”; he was “belonging to Jesus,” and the false god had no more claim on him. The new birth trumped the birth name.
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What is the difference between Israel and Palestine?
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Answer
The region where Israel is located was referred to as “Palestine” at least as early as the 5th century BC. Writings from such men as Aristotle, Herodotus, and Plutarch all refer to this area as “Palestine.” This term is believed to come from Masoretic Hebrew biblical texts. Some scholars think that the word *Palestine* means “land of the Philistines”—the region definitely included the place where the Philistines lived in Canaan—but there is no consensus on that meaning.
The main difference between Israel and Palestine is that Israel is a nation, and Palestine has historically been a geographical region with unofficial, fluctuating boundaries. The nation of Israel should be distinguished from the land region of Palestine, defined as an “area of the eastern Mediterranean region, comprising parts of modern Israel and the Palestinian territories of the Gaza Strip (along the coast of the Mediterranean Sea) and the West Bank (west of the Jordan River)” (Fraser, P., Bickerton, I., et al., “Palestine,” *Encyclopedia Britannica*, www.britannica.com/place/Palestine, accessed 10/24/23\). Before the kingdom of Israel existed, the region was called “Canaan.” The region delineated as “Canaan” or, later, “Palestine” is not necessarily the same as the boundaries for Israel described in the Bible.
God brought the descendants of Israel/Jacob out of Egypt into the land He had promised to their ancestor Abraham (Genesis 15:17–21; Joshua 1:1–9\). Based upon the dimensions of the land found in the [Abrahamic Covenant](Abrahamic-covenant.html), Israel’s land promise remains yet to be fulfilled; even at the peak of the Davidic kingdom, the territory occupied by Israel did not match the promise. We believe the land promise must be literally fulfilled in the future.
The word *Palestine* only occurs one time in the Bible, and only in the King James Version, in Joel 3:4\. (*Palestina* is found in Isaiah 14:29 and 31 in the KJV.) The Hebrew word *Pelesheth* refers to a region along the south Mediterranean coast of Israel. That word is found in Exodus 15:14; Psalm 60:8; 83:7; 87:4; and 108:9\. It is usually translated “Philistia.”
The name of the region of Palestine has varied throughout history. Prior to AD 135, the Romans called the land “Judea and Galilee.” That changed when Emperor Hadrian brutally suppressed the Jewish Resistance movement and occupied Judea. The Romans began calling the land “Syria Palaestina” after two of Israel’s historic enemies (Syria and Philistia); Hadrian built a temple to Jupiter on Israel’s temple mount, made Jerusalem a Roman colony, and renamed the city “Aelia Capitalina.” For centuries afterward, the area was called “Palestine,” following the lead of the Romans, and the term *Palestine* entered our lexicon—the name became so common that respected Bible commentators have used it (e.g., McGee, Pentecost, Chafer, and Ryrie), and some Bible translations use the term (see the section heading for Joshua 11 in the NASB). Prior to their national independence in 1948, Jewish groups adopted the “Palestine” label for themselves as a regional designation: the Israel Philharmonic Orchestra was originally called the Palestine Symphony Orchestra, and the original name for the *Jerusalem Post* was the *Palestine Post*. Both of those entities were founded in the 1930s.
Arabs who live in the former mandated Palestine, excluding those who live in Israel, are often called “Palestinians” today, but the idea of Palestinians as a distinct people group is relatively recent. Arab inhabitants of Palestine only began to refer to themselves as “Palestinians” in the early 1900s. They never had a separate state and largely considered themselves as part of the larger, global community of Arabs or Muslims.
Today, the word *Palestine* is still used to designate a land region, but it has also taken on political connotations. In November 2012, the U.N. General Assembly voted to upgrade the Palestinian Authority’s observer status at the United Nations from “entity” to “non\-member state” (see www.reuters.com/article/us\-palestinians\-statehood\-idUSBRE8AR0EG20121201, accessed 10/24/23\). The vote gave informal recognition of the existence of the sovereign state of Palestine.
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What does the Bible say about gray hair?
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Answer
Gray hair is usually a sign of [aging](Bible-aging.html). Although some people turn prematurely gray in their twenties or thirties, most don’t start graying until middle age. Many gray\-haired people in Western societies hide the gray, but in ancient times gray hair was a badge of honor. The gray\-haired were treated with respect. God commanded such demonstrations of respect in the law He gave Israel: “You shall stand up before the gray head and honor the face of an old man, and you shall fear your God: I am the LORD” (Leviticus 19:32\).
Proverbs 20:29 says, “The glory of young men is their strength, gray hair the splendor of the old.” A man or woman who has lived long enough to develop gray hair has had many opportunities to gain wisdom and knowledge. Gray\-headed people have lived through various seasons and experienced trials, and they have learned some things the young have yet to learn. Such experience should be honored: “Gray hair is a crown of glory; it is gained in a righteous life” (Proverbs 16:31\).
Gray hair is not a guarantee that the mind beneath it is yielded to the wisdom of the Holy Spirit. Although gray hair is not an infallible indicator of a person’s insight, prudence, or godliness, it does usually signify that a person has mellowed with age and gained understanding he or she may not have had when young.
While there is nothing inherently righteous or unrighteous about the color of a person’s hair, gray suggests maturity. While our culture views aging as negative and youth as positive, God wants us to know that He is with us in every season of life. Even when we grow old, He continues to give us opportunities to bear fruit for His kingdom and enrich the lives of others. The Lord promises, “Even to your old age and gray hairs I am he, I am he who will sustain you” (Isaiah 46:4\). When a person has walked with God into the golden years, he or she can count on God for continued vitality: “They will still yield fruit in old age; They shall be full of sap and very green” (Psalm 92:14, ESV).
There is nothing wrong with a gray\-haired person [dyeing his or her hair](dyeing-hair.html) if it makes him or her feel more attractive. But gray hair can also be evidence that a person has lived long and well and has much to offer younger generations. The Lord desires us to respect our elders. We should teach our children that older people, with or without gray hair, are to be respected and their counsel is to be carefully considered. One day every person who lives to a ripe old age will develop gray hair, so younger people should treat their gray\-haired elders with the same courtesy that they will expect when their hair also turns gray (see Luke 6:31\).
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What is sedevacantism?
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Answer
Sedevacantism is the belief that the [Roman Catholic Church](Roman-Catholicism.html) currently lacks a valid Pope. It implies that whoever currently holds the office does so in name only. The Pope may have been elected and accepted by cardinals yet, due to heretical views, is not “truly” the head of the earthly church. The terms *sedevacantist* and *sedevacantism* come from a Latin phrase that means “the chair is empty.” Those taking this view consider themselves Catholic yet believe the current Pope espouses heresy, which disqualifies him from office. Most sedevacantists believe the papacy has been vacant since modernist reforms were passed in the 1960s.
The most\-often accepted Catholic interpretation of Matthew 16:18 implies there will always be a Pope. This stance claims the only gaps are between the end of one Pope’s service and the election of the next, with no true absences. Despite history’s record of serious flaws and scandals in the Vatican, mainstream Catholicism does not believe any Pope has been truly “invalid.”
Sedevacantists argue that any Pope who espouses heresy invalidates his role. The Catholic concept of [papal infallibility](papal-infallibility.html) only applies to statements the Pope makes officially, in concert with the cardinals. It does not suggest that Popes are entirely inerrant or sinless. However, sedevacantists argue that actual heresy disqualifies priests, bishops, and cardinals from office. A heretical official, by that logic, cannot be Pope; therefore, any such person has no valid claim to the office.
In politics, the boundaries between “disagreeable” and “unconstitutional” often shift based on partisan bias. In kind, arguments over sedevacantism are usually proxy battles for other doctrinal disputes within Roman Catholicism. The main body of such debates involves modernism and ecumenism.
Most sedevacantists are from the United States, via the current “movement” of sedevacantism that began in the mid\-1960s. The chief complaint of this group concerns reforms passed during the [Second Vatican Council](Vatican-II.html). According to sedevacantists, those changes are heretical. Therefore, anyone who agrees with the Second Vatican Council is not a valid priest, and, therefore, every Pope who has been elected since that council is invalid, leaving the Catholic Church technically without a Pontiff since then.
Within Catholicism sedevacantists are the overwhelming minority. There are arguments both for and against sedevacantism; however, the nature of those arguments reveals the theological problems inherent in Roman Catholicism. The institution’s extreme dependence on [fallible people](magisterium.html)—or even on a [single fallible person](pope-papacy.html)—is hard to square with the Bible’s frequent depiction of a unified, equal, worldwide church (1 Corinthians 1:12–17; Luke 20:46; Revelation 1:4–6\).
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What does it mean to say that God is my portion?
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Answer
David says, “LORD, you alone are my portion and my cup; you make my lot secure” (Psalm 16:5\). Other passages that refer to God as “my portion” include Psalm 73:26, Psalm 142:5, and Lamentations 3:24\.
The Hebrew word for “portion” has to do with a ration or a part of something divided. The New Living Translation renders the Hebrew word for “portion” as “inheritance” in Psalm 16:5\. The New American Standard links the word *portion* to *inheritance*: “The LORD is the portion of my inheritance.” The “inheritance” is a reference to the allotment of land given to Israel when they entered the Promised Land (Numbers 26:52–56; Joshua 14:1–5\).
A family inheritance was of great importance in Hebrew society. The land was given by God to His children, the people of Israel, and the Mosaic Law specified that a family’s portion of land must remain in the family (Numbers 36:7\). The law also directed that only the sons of a legal wife had the right of inheritance. If there were no sons, the property went to the daughters (Numbers 27:8\), on the condition that they did not marry out of their tribe (Numbers 36:6ff). If a widow was left without children, the nearest of kin on her husband’s side had the right of marrying her, and, if he refused, the next of kin could marry her (see Ruth 3:12–13\). If no one married the widow, the inheritance remained with her until her death and then reverted to the next of kin (Numbers 27:9–11\).
All the tribes of Israel, except for one, received a portion of the Promised Land. The priestly [tribe of Levi](tribe-of-Levi.html) did not receive a land inheritance: “Levi has no portion nor inheritance with his brethren; the LORD is his inheritance, just as the LORD your God promised him” (Deuteronomy 10:9, NKJV). The Levites had no portion of the land, but God promised to be their portion. He would take care of their needs.
*Inheritance*, as used in Scripture, can refer to more than inherited property. It also has a theological significance. The Israelites came to learn that God Himself was the portion or inheritance of His people (Jeremiah 10:16\). In the New Testament, the concept of inheritance is prominent as well, being connected with the person and work of Christ. Christ is the heir by virtue of being God the Son (Mark 12:7; Hebrews 1:2\). Through Christ’s redemptive work, believers are children of God by adoption and fellow\-heirs with Christ (Romans 8:17; Galatians 4:7\). As a guarantee of this “eternal inheritance” (Hebrews 9:15\), Christ has given us the Holy Spirit (Ephesians 1:14\).
The portion or inheritance is given to all believers, both Jews and Gentiles (Ephesians 3:6\). The inheritance includes the kingdom of God with all its blessings (Matthew 25:34\), both presently and in the future (Romans 8:17–23; 1 Corinthians 15:50; Titus 3:7; 1 Peter 1:3–4\). It is wholly the gift of God’s sovereign grace. “Our sufficiency is from God” (2 Corinthians 3:5, ESV). The Son of God says, “My grace is sufficient for you, for my power is made perfect in weakness” (2 Corinthians 12:9\). In other words, God is our portion.
When a biblical writer says, “God is my portion,” he means that God is the source of his happiness and blessing. He is content with all that the Lord is and provides. He has the best inheritance imaginable and does not seek any possession or comfort outside of God. Riches, honor, friends and fame—nothing is as valuable as the promises of God. “My flesh and my heart may fail, But God is the strength of my heart and my portion forever” (Psalm 73:26, NASB). If God is our portion, we need nothing else.
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Is it biblically allowable for a pastor to be gay?
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Answer
Some people consider themselves [gay](is-being-gay-a-sin.html) because they are attracted to members of their own gender, even if they do not act on those attractions. Their situation is like that of a married person who is attracted to someone besides his or her spouse, but who refuses to act on those adulterous desires. So it may be biblically allowable for a pastor to consider himself gay—that is, he struggles with homosexual attraction—if he is committed to sexual purity, never acts on those desires, and never encourages anyone else to do so (see Romans 1:32\). For the purposes of this article, we will define *gay* as “practicing a homosexual lifestyle.”
This question of whether the Bible warrants a gay pastor was unheard of until the last couple of decades. There was never any question within [the church](what-is-the-church.html) about whether a practicing homosexual could or should pastor a church. The sinfulness of homosexuality has never been up for debate until our sexually exploitive culture decided it should be. God’s Word is as clear on the sin of homosexual behavior as it has always been (Leviticus 18:22; 20:13; Romans 1:26–27; 1 Timothy 1:10; 1 Corinthians 6:9\). The questions have come as a result of God’s people lowering their own moral standards and trying to accommodate worldly ones. Culture may change its mind and slide toward moral destruction, but that does not mean God rethinks His position on anything He has commanded (Malachi 3:6; Numbers 23:19\).
Those who choose a life of [sexual sin](sexual-immorality.html) always top the list of those who will not inherit the kingdom of God: “Do you not know that wrongdoers will not inherit the kingdom of God? Do not be deceived: Neither the sexually immoral nor idolaters nor adulterers nor men who have sex with men” (1 Corinthians 6:9; cf. Galatians 5:19–20\). Homosexuality is included often in lists of wickedness and never validated in any way in Scripture. It is against the Bible’s clear teaching for a pastor to be gay.
The good news is that 1 Corinthians 6 goes on to say this: “And that is what some of you were. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God” (verse 11\). In other words, regardless of what our sin was, when we receive pardon and cleansing through [faith in Jesus Christ](https://www.compellingtruth.org/become-a-Christian.html), that sin is placed on the cross and we carry the shame and guilt no more (Colossians 2:14; 2 Corinthians 5:21\). Homosexual sin is no different from any other in that all sin keeps us from God. But when we renounce it and accept Jesus as Lord of our lives, we are “washed, sanctified, and justified.” We stand righteous before God (Acts 2:38; Romans 5:1\). He can then use us in mighty ways for His glory.
A pastor is a fallible human being just like those in his congregation; so it is biblically allowable for him to struggle with homosexual desires, adulterous desires, greedy desires, prideful desires, etc. (see Romans 7:15–25\). But a pastor is to model repentance and submission to the Lord, and he must guide those in his care to follow that example. His life is to be free from besetting sins so that he can walk in the Holy Spirit (Ephesians 5:18; 1 Timothy 3:1–13\). A pastor who chooses to live a homosexual lifestyle is unfit to guide a congregation and has missed the point of what it means to follow Jesus (John 14:15, 23\).
Jesus put it this way: “Whoever does not take up their cross and follow me is not worthy of me. Whoever finds their life will lose it, and whoever loses their life for my sake will find it” (Matthew 10:38–39\). Unless we are willing to forsake our sin, including the sin of homosexual behavior, we cannot be followers of Jesus. We will struggle with temptations of all kinds, but we have the power of the Holy Spirit to give us victory over them (1 John 4:4\). Just as we cannot declare that it is allowable for a pastor to actively pursue other sins, we cannot declare that it is biblically allowable for a pastor to be gay. It is not up for a vote; God has already given the final word on it.
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Does the word Jewish refer to a race or a religion?
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Answer
It can be difficult to define what it means to be “Jewish.” People may assume that being Jewish means that one is a physical descendant of the ancient Jewish people, but there is much more to consider. Being Jewish can be defined in terms of religion, race, culture, and nationality. Any one (or more) of the varied definitions may apply to a given individual, but all of them are not true of all Jews.
To speak of being Jewish *religiously* means that one follows the [Torah](what-is-the-Torah.html) and/or the [Mishnah](Mishnah-midrash.html). There are many who do not follow the tenets of Judaism but who consider themselves cultural Jews, since they observe certain festivals or traditions, albeit in a non\-religious way. But there are also converts, or proselytes, to Judaism, and they, too, are “Jewish,” regardless of their background or ethnicity.
There is only one race, and that is the human race, so to speak of the “Jewish race” can be problematic. Various courts in the U.S. have ruled that Jewish people classify as a race in order to extend them protections under anti\-discrimination laws. But when a Jew filling out a survey or application is faced with the choice of “Caucasian, American Indian, Hispanic, Asian, Black, or Pacific Islander,” he could be any of the above.
Using the word *Jewish* to refer to a specific culture bypasses the religious and racial considerations, but “Jewish culture” can be elusive to pinpoint, as well. The particulars of worship and practice are not common to all Jews. [Ashkenazi Jews](Ashkenazi-Jews.html) and Sephardic Jews, for example, practice some different customs, follow slightly different liturgies, and have different accents in their Hebrew pronunciation.
In the Bible the Jews were called to be a special nation, but it is impossible today to define Jewishness according to nationality. For almost 2,000 years the descendants of Abraham, Isaac, and Jacob were a people without a country, and when modern Israel was established in 1948, there were a great many Jews who did not support it. Today people living in Israel are called Israelis as opposed to Israelites, but there are many Israelis who are not Jewish at all. By the same token, most of the Jews in the world are not Israeli citizens.
Rabbi Adin Steinsaltz suggests that the proper way to think of the Jewish people is not as a religion, a race, a culture, or a nation, but as a family (*We Jews: Who Are We and What Should We Do?*, 2005\). Jews, according to Steinsaltz, are united in that they are the extended spiritual and/or physical family of Jacob.
The Bible is clear that God chose the children of Jacob for a special purpose. Paul, who was himself a Jew of the tribe of Benjamin, wrote of his willingness to give up everything, if he could, for the sake of his fellow Jews’ salvation: “I could wish that I myself were accursed from Christ for my brethren, my countrymen according to the flesh, who are Israelites, to whom pertain the adoption, the glory, the covenants, the giving of the law, the service of God, and the promises; of whom are the fathers and from whom, according to the flesh, Christ came, who is over all, the eternally blessed God. Amen” (Romans 9:3–5\).
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Does Psalm 49:7 mean that Jesus could not have redeemed us on the cross?
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Answer
Psalm 49:7 says, “No one can redeem the life of another or give to God a ransom for them.” If there is no way to “redeem” or “ransom” someone’s life in God’s eyes, then it seems that we are in a hopeless state. Does this verse negate the idea that Jesus is our [Redeemer](redemption.html) or that His death was the ransom for our souls?
The broader context of Psalm 49:7 seems to double down on the doctrine that no one can redeem another person. Here are verses 7–9:
“No one can redeem the life of another
or give to God a ransom for them—
the ransom for a life is costly,
no payment is ever enough—
so that they should live on forever
and not see decay.”
The overarching theme of Scripture is clear: Jesus, the Son of God, is the Redeemer; and He did indeed take the punishment for our sins on the cross. There are several reasons why Psalm 49:7 does not militate against this truth, and here are four of them:
1\) The primary reason that Psalm 49:7 is not in contradiction with the New Testament doctrine of Christ’s redemption is that the psalm is about being redeemed from physical death, not eternal death. The psalm’s point is that everyone dies: rich and poor, wise and foolish. No amount of wealth can save a person, and there is no safety in numbers, but death comes to all. It is folly to trust in oneself, and it is pointless to fret over the power amassed by the wicked.
Using Psalm 49:7 to say that Jesus could not have redeemed us on the cross is an example of a category error. Dissimilar things (like apples and oranges) cannot be logically compared. Psalm 49 speaks of the futility of trying to avoid physical death, and the New Testament speaks of our redemption in Jesus Christ. It’s apples and oranges.
2\. Another reason that Psalm 49:7 cannot be taken to mean that Jesus is not the Redeemer is found within the psalm itself. Psalm 49:15 says, “But God will redeem me from the realm of the dead; he will surely take me to himself.” There is no redeemer, according to verse 7, but, according to verse 15, God can and will redeem. The obvious conclusion is that verse 7 is speaking of *human* redeemers who would try to thwart death or use their wealth to pay a ransom for their souls. But redeeming an individual from death is God’s work. This teaching accords perfectly with the New Testament revelation that Jesus Christ, as God in the flesh, became our Redeemer.
3\. Before we challenge a part of Scripture, we need to collect all the data. That starts with all relevant Scripture passages, and it extends to trusted commentaries. Defending Scripture is a lot of work, and challenging Scripture should be, too. We cannot just grab a verse that seems to offer a challenge and then run with it. Before we cite Psalm 49:7 as proof that Jesus could not have redeemed us on the cross, we should prayerfully and carefully consider all that Scripture says on the topic (see 2 Timothy 2:14–15\).
4\. Psalm 49:7 seems to say that there’s no such thing as a redeemer, which would seem to exclude Jesus from that role. However, Psalms is a book of poetry, and a line of poetry does not have the same epistemological weight as a passage designed to teach doctrine. We must think twice before developing a doctrine in isolation—in this case, using a line of poetry to overturn a clear biblical teaching. Of course, the Bible is all God’s inspired Word (2 Timothy 3:16\), and it all counts, but it all doesn’t count equally in developing a doctrine. No verse should be the sole basis for challenging a doctrine clearly taught elsewhere in Scripture.
Psalm 49:7 says, “No man can possibly redeem his brother or pay his ransom to God” (BSB).
Now compare a few verses from the epistles—letters designed to explain doctrine—that directly address redemption:
“All have sinned and fall short of the glory of God, and all are justified freely by his grace through the redemption that came by Christ Jesus. God presented Christ as a sacrifice of atonement, through the shedding of his blood—to be received by faith. He did this to demonstrate his righteousness, because in his forbearance he had left the sins committed beforehand unpunished” (Romans 3:23–25\).
“Christ redeemed us from the curse of the law by becoming a curse for us” (Galatians 3:13\).
“In him we have redemption through his blood, the forgiveness of sins, in accordance with the riches of God’s grace” (Ephesians 1:7\).
“He entered the Most Holy Place once for all by his own blood, thus obtaining eternal redemption” (Hebrews 9:12\).
Plainly, these New Testament verses are about eternal redemption in Christ, and not merely about death versus life. They are descriptions of advanced concepts, written specifically to establish and explicate doctrine. One verse from the Psalms—although fully God’s Word and beautiful in form—does not have the power to overturn the Bible’s central theme: the redemption of the world and its people through Jesus Christ.
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What is ministry idolatry?
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Answer
An idol is anything that replaces the one, true God in our lives. Normally, we think of idolatry as involving statues, bank accounts, or some type of material possession. But even our service to the Lord can become an idol. If we allow our *work* for the Lord to become more important than our *fellowship* with the Lord, we are guilty of ministry idolatry.
[Martyn Lloyd\-Jones](Martyn-Lloyd-Jones.html) defined ministry idolatry this way: “To love the ‘work of the Lord’ more than the ‘Lord of the work’ is ministry idolatry.” This type of idolatry is subtle and difficult to fight. Those who serve the Lord naturally find joy and satisfaction in their service. The problem comes when we begin to find more joy and satisfaction in the work than in Christ. Our love for Jesus cools, while we still do “Christian work” fervently.
Jesus spoke about the peril of losing our first love in His rebuke of the [church at Ephesus](church-in-Ephesus.html): “You have persevered and have endured hardships for my name, and have not grown weary. Yet I hold this against you: You have forsaken the love you had at first” (Revelation 2:3–4\). Was the Ephesian church guilty of ministry idolatry?
In Luke 10, when the [70 disciples](70-or-72-disciples.html) return from witnessing in nearby villages, they are filled with joy as they recount the wonderful things that they had done in “the Lord’s work”; even the demons had been subject to their commands. Jesus cautions them: “Do not rejoice that the spirits submit to you, but rejoice that your names are written in heaven” (Luke 10:17–20\). In other words, their focus needed to be on the Lord’s work for them, not their work for the Lord. Where was their joy coming from? From their experience of serving Jesus, or from simply knowing Jesus? We, along with the 70, must guard against the encroachment of ministry idolatry.
The story of Mary and Martha could also be an illustration of ministry idolatry. Martha was busy serving the Lord by readying things for supper, an activity that she seemed to find great satisfaction in. Her sister, Mary, was quite satisfied to sit at Jesus’ feet and listen to Him talk. When Martha grew impatient with Mary’s seeming inattention to all that needed to be done, Jesus took Mary’s side: “Mary has chosen what is better, and it will not be taken away from her” (Luke 10:42\). A relationship with Christ takes precedence over ministry for Christ.
Ministry idolatry is the unguarded heart wandering from the “Lord of the work” to embrace the “work of the Lord.” How does it happen? Ministry idolatry occurs when we delight more in what God is doing through us than what He has done, is doing, and will do in glory (see Romans 8:28–30\). Christ is not just a person we serve; He is our very life (Colossians 3:4\)!
To help guard against ministry idolatry, pastor and author Eric Geiger has five questions we can ask ourselves (adapted from https://ericgeiger.com/2013/05/five\-questions\-to\-discern\-ministry\-idolatry, accessed 10/9/2019\):
1\) How much of my contentment is connected to the tide of my ministry influence?
2\) Do my prayers reflect that I am more thankful for the salvation He has provided for me or for the ministry He has given me?
3\) If I had to choose, which would I prefer: a closer walk with Jesus or a more “effective ministry”?
4\) If my ministry were suddenly taken from me, would I still rejoice?
5\) Do I seek God only for His blessing and direction, or do I also seek God for Him?
In the end, the cure for ministry idolatry is to get back to the gospel. We are saved by grace, because of what Jesus Christ did on our behalf. Jesus and His work is the ultimate basis of our joy, and nothing should be allowed to eclipse the glory of Christ in our hearts.
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What is The Infinite Way?
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Answer
Joel Goldsmith (1892—1964\) wrote a book entitled *The Infinite Way* in 1947, which he claimed was a divine revelation and in which he taught various spiritual principles for living “harmoniously” in the world and how to attain “God\-realization.” Goldsmith’s primary focus was inward, looking for the god that abided within. He was considered a “practical mystic” and a healer as well as a teacher. Those who follow his teachings today still consider Goldsmith the “revelator” of “The Infinite Way message.”
Goldsmith promoted a mix of doctrine culled from [Christian Science](Christian-science.html), his own mystical experiences, various books, and the Bible. Goldsmith was a prolific writer; in addition to *The Infinite Way*, he wrote over thirty other books, many of which are still in print in various languages.
One reason The Infinite Way is appealing is that students can integrate Goldsmith’s teachings into their own belief system without compromising their own, previously held notions of spirituality. Practitioners can follow whatever bits of wisdom they find “true for them” on their spiritual journey. And they can do so with no obligation, at no cost, and without joining an organization.
Goldsmith taught meditation as a way to reach inner peace and hear the still, small voice of God. His guidelines for meditation include the following:
“Make yourself comfortable. . . . Take a breath and count to four. Breathe in and out four or five times counting to quiet your mind. Breathe normally.
“Next repeat silently or audibly, ‘I turn within to the Christ of my own being.’ If thoughts enter, repeat this phrase. . . . Relax. . . .
“Now, move to the subject. ‘What is God?’ You are not interested in another’s concept of God; you are interested only in . . . receiving the answer from God. The kingdom of God is within you, so the answer must come from within your own being. . . .
“Assume a listening attitude as if you were waiting to hear the answer. . . .
“Someday, while meditating and pondering this idea . . . you will suddenly find that you cannot think anymore; you have come to the end of thought about God and prayer. Then you will sit there, quietly, at peace, no more thoughts, no more questions, no more answers, just peace. . . . With that . . . will come divine wisdom, divine guidance, and divine strength” (from *Living The Infinite Way*, p. 35\).
The type of meditation taught in The Infinite Way has nothing to do with biblical spirituality, although it sounds much like the [contemplative prayer](contemplative-prayer.html) or [centering prayer](centering-prayer.html) that some churches foolishly promote. There is no “Christ of my own being.” And the Bible is clear about what to meditate on: not a repeated word or phrase, but on the Word of God. The person “who meditates on his law day and night” is blessed (Psalm 1:2\). Our goal is not to empty our minds but to fill them with Scripture.
Goldsmith claimed that he had spiritual encounters that manifested in a power to heal. In his mind, Goldsmith believed he was in touch with God, but, in fact, that could never have been the case. Goldsmith did not come to God through Christ, who is the only way to possibly reach God (John 14:6\). Goldsmith believed he had a special “in” with God and wrote extensively to share his many “revelations.” We know that extra revelations are unnecessary; the Bible is sufficient. Somehow, in his Bible reading, Goldsmith failed to see the verses warning of deception. He was not only deceived, but he has deceived many who have followed his advice.
The Infinite Way is a [New Age\-style](new-age-movement.html) teaching that promotes the idea that god is part of us and can be known through meditation and an inward search. Unfortunately, the only god we’ll find looking inward is the god of self.
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What does God want me to do?
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Answer
We ask the question *what does God want me to do?* for a variety of reasons. We may be facing a big life decision and truly want to follow God’s plan. Or we may be searching for God and believe that there are steps to follow or rules to keep in order to find Him. Or we may ask, “What does God want me to do?” because we can’t find purpose or meaning in our lives and suspect that God is keeping it from us. Whatever motivates the question, the Bible has answers when we are wondering what God wants us to do.
When asking what God wants me to do, remember that we are not human *doings*. We were created in God’s image as human *beings* to communicate and walk in harmony with Him (Genesis 1:27\). *Doing* is the result of *being*. Birds sing because they *are* birds; they do not sing in order to *become* birds. They sing, fly, and feather their nests because of who they are. So what God really wants is for all our doings to emanate from our being. He has no interest in grudging actions that have no connection with our hearts (Psalm 51:16–17; 1 Samuel 15:22; Micah 6:6–8\). Whatever we do for God must come from a place of overflowing love, worship, and surrender (Hosea 6:6; 12:6\).
The first thing God wants us to do is to accept His offer of salvation. We are hopeless in our sin and cannot be good enough to overcome our sin and enter His presence. That’s why Jesus came into the world to take the punishment we deserve (2 Corinthians 5:21\). When we put our faith in Christ’s death and resurrection, we can fulfill our purpose of knowing and glorifying God (Romans 6:1–6\). God takes on the job of transforming us so that we become more like Jesus (Romans 8:29\). So the first answer to the question *what does God want me to do?* is to receive His Son, Jesus, as Lord and begin the journey of faith.
After we are saved, what God wants us to do is “grow in the grace and knowledge of our Lord and Savior Jesus Christ” (2 Peter 3:18\). When God adopts us into His family (Romans 8:15\), we begin a new relationship with Him that affects every aspect of our lives. Rather than making decisions to please ourselves, we make decisions that will please the Lord (1 Corinthians 10:31\). Those decisions will be supported by the Bible, affirmed through godly counsel, and acted on through the power of the Holy Spirit (Galatians 5:16, 25\).
A quick checklist of things God wants us to do is found in Micah 6:8, which says, “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.”
Acting justly requires that we live with a sense of right and wrong and deal honestly and fairly with those around us. Jesus said we should not judge by appearances, “but judge with right judgment” (John 7:24\). To do what God wants us to do, we must give everyone what is due them, we must live truthfully, and we must never oppress or exploit anyone. We should treat other people as fairly as we like to be treated (Matthew 7:12\).
Loving mercy means we offer another chance to someone who does not deserve it. To do what God wants us to do, we must follow Jesus’ example in mercy; He was eager to show mercy toward anyone who repented (John 8:10–11; Luke 23:42–43\). Like Jesus, we must forgive those who sin against us (Matthew 18:23–35\). We should rejoice when someone is shown mercy, remembering how much mercy God has shown us (Luke 6:35–36\).
We walk humbly with our God by seeking His blessing and approval on our life decisions. God does not become merely a part of our lives, He IS our life (Galatians 2:20\). To do what God wants us to do, we grow in our faith, continuing to surrender more and more areas of our lives to His control. We daily deny ourselves, take up our crosses, and follow Him (Luke 9:23\). Only when we keep our sins confessed (1 John 1:9\) and our lives free from idolatry, worldliness, and compromise (1 John 5:21\) can we walk humbly with our God.
God wants us to impact our world with His message, the gospel. Jesus answered the question *what does God want me to do?* just before He ascended back into heaven. We call His words the [Great Commission](great-commission.html): “Therefore 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. And surely I am with you always, to the very end of the age” (Matthew 28:19–20\). We make disciples by investing all that God has given us in the lives of other people so that they, too, become all they were created to be. When we focus on who we are [in Christ](in-Christ.html) and study the Scriptures, we will know what God wants us to do.
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What does it mean to “let the weak say I am strong” in Joel 3:10?
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Answer
The classic praise and worship song “Give Thanks” contains the line “And now let the weak say, ‘I am strong.’” There are several passages of Scripture that encourage us to see ourselves as strong in the Lord, including 2 Corinthians 12:9, but the precise quotation, from Joel 3:10, has a very different context.
The Old Testament book of Joel is a book of prophecy, mainly discussing the coming [Day of the Lord](day-of-the-Lord.html). Joel chapter 3 talks about God’s future judgment of the nations. It is in that context that we see the command *let the weak say, I* am *strong* (KJV). The ESV puts it this way: “Let the weak say, ‘I am a warrior.’” The NLT gives, “Train even your weaklings to be warriors.”
Joel 3:9–13 has the context:
“Proclaim this among the nations:
Prepare for war!
Rouse the warriors!
Let all the fighting men draw near and attack.
Beat your plowshares into swords
and your pruning hooks into spears.
Let the weakling say,
‘I am strong!’
Come quickly, all you nations from every side,
and assemble there.
“Bring down your warriors, LORD!
“Let the nations be roused;
let them advance into the Valley of Jehoshaphat,
for there I will sit
to judge all the nations on every side.
Swing the sickle,
for the harvest is ripe.
Come, trample the grapes,
for the winepress is full
and the vats overflow—
so great is their wickedness!”
The weak who say, “I am strong,” are untrained warriors called into battle, using their farming equipment as weapons. This prophecy is of a time when the nations rouse themselves to come against God and His armies (cf. Revelation 16:14–16; 20:7–10\). God is actually calling them to judgment, and they will be soundly defeated. In Joel’s prophecy, God is challenging the wicked nations. The people who come against God in the end will need every available resource and person if they are to have any hope of fighting—even the weak among them will need to become warriors. No one, even those normally unfit for war, will escape this conflict; there will be no exceptions or deferments; it is the time of the God’s judgment on the whole earth.
When the Day of the Lord comes, God will finally judge the world. Joel’s prophecy reveals the nature of the world at that time. Clearly, only a deluded people would think they can battle against God Almighty. Sinful, weak humanity imagine they are above God and will consider themselves strong enough to fight Him. We see similar themes in passages like Psalm 2 and 2 Timothy 4:3–5\.
Joel 3 speaks of a terrible time when godless nations turn their farming equipment into weapons for a final, futile battle. After the judgment, however, God’s people, Israel, are restored to a place of blessing:
“Then you will know that I, the Lord your God,
dwell in Zion, my holy hill.
Jerusalem will be holy;
never again will foreigners invade her.
“In that day the mountains will drip new wine,
and the hills will flow with milk;
all the ravines of Judah will run with water.
A fountain will flow out of the Lord’s house
and will water the valley of acacias” (Joel 3:17–18\).
At that time of blessing, God says that, rather than turning their farm implements into weapons, people will do the opposite:
“In the last days
“the mountain of the LORD’s temple will be established
as the highest of the mountains;
it will be exalted above the hills,
and all nations will stream to it.
“Many peoples will come and say,
“‘Come, let us go up to the mountain of the LORD,
to the temple of the God of Jacob.
He will teach us his ways,
so that we may walk in his paths.’
The law will go out from Zion,
the word of the LORD from Jerusalem.
He will judge between the nations
and will settle disputes for many peoples.
They will beat their swords into plowshares
and their spears into pruning hooks.
Nation will not take up sword against nation,
nor will they train for war anymore.
“Come, descendants of Jacob,
let us walk in the light of the LORD” (Isaiah 2:2–5; see also Micah 4:1–5\).
God is ultimately the victor. He will avenge His people (Joel 3:21\), save them from their enemies, and restore them to a blessed state. In Joel 3:10, God issues a challenge to the enemies of His people: “Let the weak say I am strong.” The Lord is prepared for battle, and it’s time for His foes to put up or shut up. The Message Bible brings out the taunting nature of God’s challenge:
“Let the weak one throw out his chest
and say, ‘I’m tough, I’m a fighter.’
Hurry up, pagans! Wherever you are, get a move on!
Get your act together.
Prepare to be
shattered by God!”
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What is the significance of Mount Seir?
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Answer
Mount Seir is mentioned almost 40 times in the Old Testament. Sometimes, Mount Seir is simply referred to as “Seir.” This is the case in Deuteronomy 33:2, “The Lord came from Sinai and dawned from Seir upon us.” Neither Mt. Seir nor Mt. Sinai is referred to as “mount” in this verse. It is also possible that *Mount Seir* can refer to the region of Seir, the mountainous area running along the east side of the Valley of Arabah, from the Dead Sea south to the Gulf of Aqaba. It appears that the region got its name from Seir the Horite, one of the early chieftains who controlled the territory (Genesis 36:20–21, 30\).
The term *Mount Seir* is most often used simply as a geographical marker to explain where something happened. The primary significance of Mount Seir is that this mountainous region was the territory that God gave to [Esau](Esau-in-the-Bible.html): “The Lord had done the same for the descendants of Esau, who lived in Seir, when he destroyed the Horites from before them. They drove them out and have lived in their place to this day” (Deuteronomy 2:22\). Because Seir belonged to Esau’s descendants, Israel was forbidden from invading or capturing that territory. God explains in Deuteronomy 2:5, “Do not contend with them, for I will not give you any of their land, no, not so much as for the sole of the foot to tread on, because I have given Mount Seir to Esau as a possession.” This is reiterated in Joshua 24:4, “And to Isaac I gave Jacob and Esau. I assigned the hill country of Seir to Esau, but Jacob and his family went down to Egypt.” In the days of [King Hezekiah](life-Hezekiah.html), some men of the tribe of Simeon attacked the Amalekites who were living in Seir (presumably because they had driven out the Edomites whose land it was), and then the Simeonites lived there after defeating the Amalekites (1 Chronicles 4:41–43\).
Second Chronicles 20:23 records another incident: “The Ammonites and Moabites rose up against the men from Mount Seir to destroy and annihilate them. After they finished slaughtering the men from Seir, they helped to destroy one another.” The intent of the Ammonites and Moabites had been to attack Jerusalem where [Jehoshaphat](King-Jehoshaphat.html) was king, but the Lord brought deliverance: “When the men of Judah came to the place that overlooks the desert and looked toward the vast army, they saw only dead bodies lying on the ground; no one had escaped. So Jehoshaphat and his men went to carry off their plunder, and they found among them a great amount of equipment and clothing and also articles of value—more than they could take away. There was so much plunder that it took three days to collect it” (2 Chronicles 20:24–25\).
Later, when [Edom](Edom-Obadiah.html) became a threat to Judah, God did allow Judah to attack (2 Chronicles 25\). Later still, Ezekiel records prophecies against Edom, using the name *Mount Seir*. The final mention of Mount Seir is a warning in Ezekiel 35:15: “Because you rejoiced when the inheritance of Israel became desolate, that is how I will treat you. You will be desolate, Mount Seir, you and all of Edom. Then they will know that I am the Lord.”
Today, Mount Seir (the mountainous region of Seir or the hill country of Seir) is in the country of Jordan. It is known in Arabic as Jibāl ash\-Sharāh.
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How many prophecies did Jesus fulfill?
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Answer
The Bible is the story of human history and God’s work in it. The most significant event in human history is the death and resurrection of Jesus Christ. The story of this event permeates the text of Scripture. The creation account shows us God’s sovereignty over His creation. The fall shows us why we need a savior. The history of Israel shows two significant things: 1\) the historical context of the coming of the Son of God incarnate, and 2\) humanity’s inability to save itself through works, thus, its need for a savior.
The gospels tell the story of Jesus the Savior on earth, and much of the rest of the New Testament teaches how to live in this age in light of Jesus’ work on our behalf. The prophecies of the Bible, particularly in Daniel and Revelation but also elsewhere, show what Jesus as Savior is saving us to (eternal paradise) and from (eternal damnation in hell).
The story of Jesus saturates the metanarrative of the Bible, and prophecies of His first advent are found throughout the Old Testament. Allusions to Him also come up in micro ways, as many people and events hint at the work He would accomplish. One scholar, J. Barton Payne, has found as many as 574 verses in the Old Testament that somehow point to or describe or reference the coming Messiah. Alfred Edersheim found 456 Old Testament verses referring to the Messiah or His times. Conservatively, Jesus fulfilled at least 300 prophecies in His earthly ministry.
So, the question of how many prophecies Jesus fulfilled is difficult to answer with precision. Should we count only direct [messianic prophecies](messianic-prophecies.html)? Do we count repeated prophecies twice? How about allusions and indirect references to the ministry of Christ? And what about [types](typology-Biblical.html)? A type is a prophetic symbol: a person or thing in the Old Testament that foreshadows a person or thing in the New Testament. So, while Isaiah *prophesies* the Lord will offer good news for the brokenhearted (Isaiah 61:1\), Boaz lives this out, acting as a *type* of Christ (Ruth 4:1–11\).
Below is an attempt to list the types and prophecies given in the Old and New Testaments that Jesus has fulfilled. Undoubtedly, it is not complete. But that’s one of the great things about the Bible—the more you read it, the more you see.
| Type | Given || Fulfilled |
| Type: Adam is a type of Christ because both their actions affected a great many people. | Genesis 3:17\-19 |
| Romans 5:14 |
| Type: Jesus is the fulfillment of the Passover Lamb. | Exodus 12:1\-11 |
| John 1:29\-36 |
| Type: The rock that produced water for Israel points toward Jesus and the living water. | Exodus 17:6 |
| John 4:10; 1 Corinthians 10:3\-4 |
| Type: The tabernacle where God dwelt among the Israelites is a type of Jesus, God with us. | Exodus 25:8; Isaiah 7:14; 8:8, 10 |
| Matthew 1:21\-23; John 1:14; 14:8\-11 |
| Type: The feast of unleavened bread represents the purity of Jesus; Jesus’ burial is like a kernel in the ground, waiting to burst forth in life. | Leviticus 23:6 |
| 1 Peter 2:22 |
| Type: The feast of first fruits represents Jesus as the first fruit from the dead. | Leviticus 23:10 |
| 1 Corinthians 15:20 |
| Type: Those who looked up at the snake on a pole were saved. Those who "look up" at Jesus on the cross are saved. | Numbers 21:8\-9 |
| John 3:14\-15 |
| Type: Boaz is a type of Christ the redeemer. | Ruth 4:1\-11; Ezekiel 16:8 |
| Galatians 3:13; 4:5; Colossians 1:14 |
| Type: Jonah was in the fish for three days. Jesus’ body was in the grave for three days. | Jonah 1:17 |
| Matthew 12:40 |
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| Prophecy | Given || Fulfilled |
| The serpent and the "seed" of Eve will have conflict; the offspring of the woman will crush the serpent. Jesus is this seed, and He crushed Satan at the cross. | Genesis 3:14\-15 |
| Galatians 4:4; Hebrews 2:14 |
| God promised Abraham the whole world would be blessed through him. Jesus, descended from Abraham, is that blessing. | Genesis 12:3 |
| Acts 3:25\-26; Matthew 1:1; Galatians 3:16 |
| God promised Abraham He would establish an everlasting covenant with Isaac’s offspring. Jesus is that offspring. | Genesis 17:19 |
| Matthew 1:1\-2 |
| God promised Isaac the whole world would be blessed by his descendent. That descendent is Jesus. | Genesis 28:13\-14 |
| Matthew 1:1\-2; Luke 1:33; 3:23\-34 |
| Jacob prophesied Judah would rule over his brothers. Jesus the king is from the tribe of Judah. | Genesis 49:10 |
| Matthew 1:1\-2; Luke 1:32\-33 |
| The Jews were not to keep the Passover lamb overnight. Jesus was buried the day He died. | Exodus 12:10; Numbers 9:12 |
| John 19:38\-42 |
| The Jews were not to break the bones of the Passover lamb. Jesus’ bones were not broken on the cross. | Exodus 12:46; Numbers 9:12 |
| John 19:31\-36 |
| The Jews were to devote the firstborn males to God. Jesus is Mary’s firstborn male; He is also the "firstborn" over creation and the "firstborn" of the dead. | Exodus 13:2; Numbers 3:13; 8:17 |
| Luke 2:7, 23; Colossians 1:15\-18 |
| Moses promised another prophet like him would come. Jesus is that prophet. | Deuteronomy 18:15, 18\-19 |
| Matthew 21:11; Luke 7:16; 24:19; John 6:14; 7:40 |
| God told the Jews to never leave the body of someone who had been hanged overnight. Jesus was buried the day He died. | Deuteronomy 21:23 |
| John 19:31\-36; Galatians 3:13 |
| The word of God will be in hearts and mouths. Jesus is the Word who is in the hearts of His followers. | Deuteronomy 30:14 |
| John 1:1; Matthew 26:26 |
| Moses promised God would atone for His people. Jesus’ sacrifice is that atonement. | Deuteronomy 32:43 |
| Romans 3:25; Hebrews 2:17 |
| God promised David his offspring would rule forever. Jesus is descended from David, although His literal reign has yet to begin. | 2 Samuel 7:12\-13, 16, 25\-26; 1 Chronicles 17:11\-14, 23\-27; Psalm 89:3\-4, 35\-37; 132:11; Isaiah 9:7 |
| Matthew 1:6; 19:28; 21:4; 25:31; Mark 12:37; Luke 1:32; 3:31 |
| The nations, people, and rulers plot against the Lord and His anointed. The Sanhedrin, the crowd, Herod Antipas, and Pilate plotted against Jesus. | Psalm 2:1\-2 |
| Matthew 12:14; 26:3, 4, 47; Luke 23:1, 7 |
| God will tell someone He is their Father. God told the crowd at Jesus’ baptism that He is Jesus’ Father. | Psalm 2:7 |
| Matthew 3:17; 17:5; Mark 1:11; 9:7; Luke 3:22; 9:35 |
| David believes God will not abandon him to the grave. Jesus rose from the grave. | Psalm 16:9\-10; 30:3; 86:13; Isaiah 26:19 |
| Luke 24:6\-8; John 20 |
| David cries out that God has forsaken him. Jesus uses the same words on the cross. | Psalm 22:1 |
| Matthew 27:46 |
| David says his enemies mock and insult him. Jesus endured the same on the cross. | Psalm 22:7 |
| Matthew 27:38\-44 |
| David’s tormentors tease him, telling him to have God rescue him. The people said the same to Jesus. | Psalm 22:7 |
| Luke 23:35, 39 |
| David describes his physical torment. The description matches the condition of someone who is being crucified. | Psalm 22:14\-15 |
| John 19:28 |
| David says that "dogs" surround him and pierce his hands and feet. Gentile soldiers put nails through Jesus’ hands and feet. | Psalm 22:16 |
| John 19:16; 20:20; Acts 2:23 |
| David says that others divide his clothing. The Roman soldiers took Jesus’ clothes. | Psalm 22:18 |
| John 19:23\-24 |
| David says false witnesses will testify against him. False witnesses did testify against Jesus, although they didn’t have matching stories. | Psalm 27:12; 35:11; 109:6 |
| Matthew 26:60; Mark 14:55\-59 |
| David says he commits his spirit to God. Jesus used the same words on the cross. | Psalm 31:5 |
| Luke 23:46 |
| God will protect the bones of the righteous. Jesus’ bones were not broken on the cross. | Psalm 34:20 |
| John 19:31\-36 |
| David talks of being hated without reason. Jesus was hated without reason. | Psalm 35:19; 69:4 |
| John 15:24\-25 |
| The psalmist says his friends will abandon him. The disciples abandoned Jesus. | Psalm 38:11; 88:18 |
| Matthew 26:56\-58; Mark 14:50 |
| David says he has come to do God’s will. Jesus came to do God’s will. | Psalm 40:6\-8 |
| Matthew 26:39, 42; John 6:38; Hebrews 10:5\-9 |
| David talks about being betrayed by a friend. Jesus was betrayed by Judas. | Psalm 41:9; 55:12\-14 |
| Matthew 26:14\-16, 23; Mark 14:10\-11, 43 |
| The psalmists say God will rescue them from the land of the dead. God resurrected Jesus. | Psalm 49:15; 86:13 |
| Mark 16:6; Luke 24:6\-8; John 20 |
| The Lord ascends on high, bringing captives with Him. Jesus ascended to heaven, and believers go to heaven. | Psalm 68:18 |
| Luke 23:43; 24:51; Acts 1:9 |
| David says he will be rejected by his siblings. Jesus’ brothers refused to believe who He was until after the resurrection. | Psalm 69:8 |
| Mark 3:20\-21, 31; John 7:3\-5 |
| David has "zeal" for God’s house and His honor but will be reproached. Jesus showed that zeal by cleaning out the temple and was questioned by the Sanhedrin members. | Psalm 69:9 |
| Mark 11:15\-17, 27\-28; John 2:13\-18; Romans 15:3 |
| David talks of being fed gall and vinegar. Jesus was offered gall and vinegar on the cross. | Psalm 69:21 |
| Matthew 27:34, 48; Mark 15:23; Luke 23:36; John 19:29 |
| Solomon asks God for foreign kings to bring him gifts and honor. The magi did so for Jesus. | Psalm 72:10\-11 |
| Matthew 2:1\-11 |
| Solomon tells God that as king he will deliver the needy and weak. Jesus did this. | Psalm 72:12\-14 |
| Luke 7:22 |
| The psalmist says he will speak in parables. Jesus spoke in parables. | Psalm 78:2 |
| Matthew 13:3, 35 |
| God says He will make David His firstborn. Jesus, David’s descendent, is God’s firstborn. | Psalm 89:27 |
| Romans 8:29; Colossians 1:15 |
| David’s enemies attacked him, but he refrained from responding. Jesus forgave His enemies. | Psalm 109:3\-5 |
| Matthew 5:44; Luke 23:34 |
| David asks that his betrayer’s life be short and his position be taken. Jesus’ betrayer, Judas, died, and Matthias took his place. | Psalm 69:25; 109:7\-8 |
| Acts 1:16\-20 |
| David says his Lord will be made a priest of Melchizedek. Jesus is a priest of Melchizedek. | Psalm 110:4 |
| Hebrews 5:1\-6; 6:20; 7:15\-17 |
| The psalmist says the stone the builders reject will become the cornerstone. Jesus was rejected by the Jewish leaders, but He is the basis of God’s salvation. | Psalm 118:22\-23 |
| Matthew 21:42; Mark 12:10\-11; Luke 20:17; John 1:11 |
| The Lord will redeem Israel from her sins. Jesus redeemed Israel. | Psalm 130:7\-8 |
| Matthew 1:21; Luke 1:68 |
| God told Isaiah the people would not understand what He was doing. Jesus used parables to keep casual observers from understanding His teaching. | Isaiah 6:9\-10 |
| Matthew 13:14\-15 |
| God promised that a virgin would conceive. Mary was a virgin when Jesus was conceived. | Isaiah 7:14 |
| Luke 1:26\-35 |
| God promised to send a Son who would be "God with us" ("Emmanuel"). Jesus is that Son. | Isaiah 7:14; 8:8, 10 |
| Matthew 1:21\-23; John 1:14; 14:8\-11 |
| God promised a "stone" that people would trip over. Jesus is that stone. | Isaiah 8:14\-15 |
| Matthew 21:42\-44; Romans 9:32\-33 |
| God promised the land of Zebulun and Naphtali and "Galilee of the nations" a light for their darkness. Jesus is that light; at the time of Jesus, Galilee was a mix of Jews and Gentiles. | Isaiah 9:1\-2 |
| Matthew 4:12\-16 |
| God promised David His Spirit would rest on his offspring. Jesus is that offspring. | Isaiah 11:1\-2 |
| Matthew 1:1, 6; 3:16; Mark 1:10 |
| Gentiles will come to God. A centurion and a Syrophoenician woman came to Jesus; the Gentiles in Pisidian Antioch responded to Paul’s gospel message. | Isaiah 11:10; 42:1; 55:4\-5; Hosea 2:23 |
| Matthew 8:5\-13; Mark 7:24\-26; Acts 13:48 |
| God promised a time when the blind would see. Jesus healed the blind. | Isaiah 29:18; 35:5 |
| Matthew 9:30; 11:5; 12:22; 20:34; 21:14; Mark 10:52 |
| God promised a time when the deaf hear. Jesus healed the deaf. | Isaiah 35:5 |
| Matthew 11:5; Mark 7:31\-37; 9:25 |
| God promised a time when the lame would be healed. Jesus healed the lame. | Isaiah 35:6 |
| Matthew 15:30\-31; 21:14 |
| God promised a time when the mute would speak. Jesus healed the mute. | Isaiah 35:6 |
| Matthew 9:33; 12:22; 15:30; Luke 11:14 |
| God promised a messenger who would announce the Lord’s coming. John the Baptist is that messenger. | Isaiah 40:3\-5; Malachi 3:1 |
| Matthew 3:3; 11:10; Mark 1:3; Luke 3:4\-6 |
| God is the shepherd who tends His sheep. Jesus is the good shepherd. | Isaiah 40:10\-11 |
| John 10:11 |
| God promised to put His Spirit on His servant. Jesus is that servant. | Isaiah 42:1 |
| Matthew 3:16; 12:18; Mark 1:10 |
| God’s servant will not cry out. Jesus told those He healed to remain quiet. | Isaiah 42:2 |
| Matthew 12:19 |
| God’s servant will be gentle. Jesus treated people gently. | Isaiah 42:3 |
| Matthew 11:29; 12:20 |
| The nations will put their hope in God’s servant’s teaching. Nations put their hope in Jesus’ teachings. | Isaiah 42:4 |
| Matthew 12:21 |
| God will send His servant as a light to the Gentiles. Jesus is a light to the Gentiles. | Isaiah 42:6; 49:6 |
| Luke 2:25\-32 |
| The writer says he will not be rebellious or turn away. Jesus obeyed God all the way to the cross. | Isaiah 50:5 |
| Matthew 26:39 |
| Isaiah speaks of one who will be beaten and spit upon. Jesus was beaten and spit upon. | Isaiah 50:6 |
| Matthew 26:67; 27:26\-30 |
| The Suffering Servant will be so abused He will not look human. Jesus was beaten, whipped, crucified, and pierced by a spear. | Isaiah 52:14 |
| Matthew 26:67; 27:26\-30; 35 |
| The Suffering Servant will be despised and rejected by His own people. Jesus’ tormentors rejected Him and spit in His face. | Isaiah 53:3 |
| Luke 23:18; Matthew 26:67; John 1:11 |
| The Suffering Servant will bear the abuse we deserve for our physical and spiritual healing. Jesus did this. | Isaiah 53:4\-5 |
| Matthew 8:17; Romans 5:6\-8; 1 Corinthians 15:3 |
| The Suffering Servant will bear our sins. Jesus bore our sins. | Isaiah 53:6, 8, 12 |
| Romans 4:25; 1 Peter 2:24\-25 |
| The Suffering Servant is like a lamb that does not defend itself. Although Jesus spoke during His trials, He never offered a defense. | Isaiah 53:7 |
| Matthew 27:12; Luke 23:9; John 1:29\-36 |
| The Suffering Servant’s people did not protest His death. Only Pilate protested Jesus’ death. | Isaiah 53:8 |
| Matthew 27:23\-25 |
| The Suffering Servant will die with the wicked. Jesus died with the two thieves. | Isaiah 53:9, 12 |
| Matthew 27:38; Mark 15:27 |
| The Suffering Servant will be buried in the grave of a rich man. Jesus was buried in the grave of Joseph of Arimathea. | Isaiah 53:9 |
| Matthew 27:57\-60 |
| God ordained that the Suffering Servant would suffer and die. God sent Jesus to die. | Isaiah 53:10 |
| John 3:16; 19:11; Acts 2:23; Philippians 2:8 |
| The Suffering Servant’s sacrifice offers forgiveness of sins. Jesus’ sacrifice offers forgiveness of our sins. | Isaiah 53:11 |
| Acts 10:43; 13:38\-39 |
| The Suffering Servant will intercede for His abusers. Jesus asked God to forgive those who crucified Him. | Isaiah 53:12 |
| Luke 23:34 |
| God promises a great light to pierce the darkness of Israel and the nations. Jesus is that light. | Isaiah 60:1\-3 |
| Matthew 4:16; Luke 2:32; John 12:46 |
| God promises someone to declare good news for the brokenhearted, captives, and prisoners. Jesus is that someone. | Isaiah 61:1 |
| Matthew 3:16; Luke 4:18 |
| God promises a "righteous Branch" from the line of Jesse who will do what is just. Jesus is that Branch. | Jeremiah 23:5\-6; 33:15\-16 |
| Romans 3:22; 1 Corinthians 1:30 |
| A woman will weep for her dead children. Herod killed the baby boys in Bethlehem. | Jeremiah 31:15 |
| Matthew 2:16\-18 |
| God makes a woman "encircle" or protect a man. The Holy Spirit conceived Jesus in Mary. | Jeremiah 31:22 |
| Matthew 1:20; Luke 1:35 |
| God promises a new covenant. Jesus provides the work for that new covenant. | Jeremiah 31:31\-34 ; 32:37\-40; 50:5 |
| Matthew 26:27\-29; Mark 14:22\-24; Luke 22:15\-20 |
| "David" will return as his people’s shepherd. Jesus is that shepherd. | Ezekiel 34:23\-24; 37:24 |
| John 10:11 |
| Gabriel tells Daniel when the "Anointed One" will be "cut off." This is the exact time Jesus is crucified. | Daniel 9:24\-26 |
| Matthew 27:50 |
| God will call His "child" from Egypt. Jesus returned from Egypt when He was young. | Hosea 11:1 |
| Matthew 2:13\-15 |
| Israel’s ruler will be struck on the cheek with a rod. Jesus was struck on the head with a staff. | Micah 5:1 |
| Matthew 27:30 |
| The ruler of Israel will come from Bethlehem. Jesus was born in Bethlehem. | Micah 5:2 |
| Luke 2:4\-7 |
| God will live among His people. Jesus lived among the Jews. | Zechariah 2:10 |
| John 1:14 |
| The Branch will be a priest in the temple. Jesus is a priest in the order of Melchizedek. | Zechariah 6:12\-13 |
| Hebrews 7:11\-28; 8:1\-2 |
| Israel’s king will ride a donkey. Jesus came into Jerusalem riding a donkey. | Zechariah 9:9 |
| Mark 11:1\-10 |
| God told Zechariah to take the thirty pieces of silver he earned and throw it to the potter. Judas took thirty pieces of silver and returned it to the priests who used it to buy the potter’s field. | Zechariah 11:12\-13 |
| Matthew 26:14\-15; 27:3, 6\-10 |
| If someone strikes the shepherd, the sheep will scatter. When Jesus was arrested, His disciples fled. | Zechariah 13:6\-7 |
| Matthew 26:56; Mark 14:50 |
| The Lord will come to the temple and refine the silver and the priests. Jesus came to the temple and threw out the money changers. | Malachi 3:1\-3 |
| Matthew 21:12; Mark 11:15\-19; John 2:13\-16 |
| The sun of righteousness will come. Jesus is that sun. | Malachi 4:2 |
| Luke 1:78 |
| Elijah will return. John the Baptist fulfills the role of Elijah. | Malachi 4:5 |
| Matthew 11:13\-14; Mark 9:11\-13; Luke 1:17; 7:27\-28 |
| Jesus said He will suffer and die. Before the crucifixion, both the priests' guards and the Roman soldiers beat Jesus. | Matthew 16:21; Mark 8:31 |
| Luke 22:63\-65; Mark 14:53, 65; 15:33\-37; John 19:1 |
| Jesus said He will be handed over on the Passover. He was handed over at night, after Galileans celebrated the Passover but before Judeans do. | Matthew 26:2 |
| John 19:14\-16 |
| Jesus said one of His disciples will betray Him. Judas betrayed Him. | Matthew 26:21\-22 |
| Luke 22:47\-48 |
| Jesus said the disciples will scatter. They did at His arrest. | Matthew 26:31; Mark 14:27 |
| Matthew 26:56; Mark 14:50 |
| Jesus said Peter will deny Him. Peter did so at the trial before Caiaphas. | Matthew 26:33\-34 |
| Matthew 26:69\-75 |
| Jesus said He will be handed over, killed, and rise again on the third day. | Mark 9:30\-31; 10:32\-34 |
| John 18\-20 |
| Jesus said He will be delivered to the chief priests and scribes, killed, and rise again three days later. | Mark 10:32\-34 |
| John 18\-20 |
| Simeon said Jesus will cause many hearts to be revealed. The Sanhedrin was revealed to be jealous. | Luke 2:35 |
| Matthew 27:18 |
| Simeon told Mary her soul will be pierced because of Jesus. She witnessed the crucifixion. | Luke 2:35 |
| John 19:25\-27 |
| Jesus said He will rebuild the "temple" (His body) after three days. He rose from the dead after three days. | John 2:18\-22 |
| Acts 10:40; 1 Corinthians 15:4 |
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What does it mean that Christ was wounded for our transgressions (Isaiah 53:5)?
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Answer
In the last of Isaiah’s [Servant Songs](Servant-Songs.html), we have this passage: “But He was wounded for our transgressions, He was bruised for our iniquities; The chastisement for our peace was upon Him, And by His stripes we are healed” (Isaiah 53:5, NKJV).
The “wounding” spoken of here would result in a severe injury. The Hebrew word literally means “pierced” or “bored through.” The Message Bible brings out the horror of the scene as well as the [vicarious](vicarious-atonement.html) nature of Christ’s death: “It was our sins that did that to him, that ripped and tore and crushed him—our sins!” Most modern translations of Isaiah 53:5 use the word *pierced*. The piercing of Jesus’ hands and feet (with nails), side (with a spear), and head (with thorns) give this prophecy of Isaiah’s a literal fulfillment.
The Suffering Servant pictured in Isaiah 53 is a Sin\-bearer. The entire chapter 53 of Isaiah concerns the suffering of God’s Servant, the Messiah, as He takes the punishment for wrongs others have committed. The Messiah had done no wrong. He is the “righteous servant” (verse 11\), and “he had done no violence, nor was any deceit in his mouth” (verse 9\).
A transgression is a rebellion. Isaiah 53:5 specifically says that Christ was wounded for our transgressions, for our rebellions. He had not rebelled against God; in fact, He always obeyed the Father’s will (John 5:19; 6:38\). It was our rebellion against God that caused the trouble. Christ, in His mercy and grace, was wounded to remedy the problem.
When we saw Christ hanging on the tree, we gasped and, in our pride, assumed that He must have done something horrible for God to punish Him in such a way: “We esteemed Him stricken, Smitten by God, and afflicted” (Isaiah 53:4, NKJV). Or, as the Message Bible puts it, “We thought he brought it on himself, that God was punishing him for his own failures.” But we were wrong. Christ was suffering on the tree for our sake. It takes humility to acknowledge that it was our own sin that was laid on Christ and that He was mercifully taking the punishment that we deserved.
The fact that Christ was wounded for our transgressions clearly points to the doctrine of the [substitutionary atonement](substitutionary-atonement.html). His death was vicarious—that is, He died for us sinners. Christ suffered death as our substitute. He received the penalty our sins deserved, and we received, in exchange, the blessings His righteousness had earned. “God made him who had no sin to be sin for us, so that in him we might become the righteousness of God” (2 Corinthians 5:21\). It’s an amazing trade.
The fact that Christ was wounded for our transgressions establishes a direct connection between the [passion of Christ](passion-of-Christ.html) and our iniquities. In the wisdom of God, the death of Christ was not only the penalty we deserved, but it was also the remedy we needed. Through the sacrifice of Christ, we are reconciled to God: “While we were God’s enemies, we were reconciled to him through the death of his Son” (Romans 5:10\).
Finally, it’s worth a mention here of Isaiah’s perspective: he writes, “He was wounded for *our* transgressions”; not “He was wounded for *your* transgressions.” That is, Isaiah placed himself among the transgressors who brought about the wounding of the Messiah. The prophet could have listed many sins of which the rebellious people of Judah were guilty, but he doesn’t do that here. Instead, Isaiah places himself in their midst and pictures himself as guilty as they. We are all sinners, and we all need the Savior.
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What does it mean to rob God (Malachi 3:8)?
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Answer
In the book of Malachi, Israel was charged with the offense of robbing God. Once again, the people of God had been faithless, breaking their covenant with the Lord. Yet God’s great love compelled Him to offer His people one last chance to repent: “From the days of your fathers you have turned aside from my statutes and have not kept them. Return to me, and I will return to you, says the LORD of hosts. But you say, ‘How shall we return?’ Will man rob God? Yet you are robbing me. But you say, ‘How have we robbed you?’ In your tithes and contributions. You are cursed with a curse, for you are robbing me, the whole nation of you” (Malachi 3:7–9, ESV).
The idea of robbing God seems inconceivable. At first, Israel denied the charge. So hardened and cold had the nation grown that they were blind to the fact that they had abandoned their first love for the Lord. God then specifically explained that the people of Israel were robbing Him by bringing only part of their tithes and offerings to the temple. In their tightfisted, self\-centered state, they were cheating God, failing to bring Him the whole tithe and the required offerings to the temple (cf. Malachi 1:14\).
The law mandated that a tithe, or a tenth, of the produce of the land be given to the Lord (Leviticus 27:30\). Specific offerings were required, as well. When the people held back portions of the tithes and offerings for themselves, they were breaking the law and, in effect, robbing God. They were taking what belonged to God and using it for themselves.
Israel was robbing God by not giving Him what He was owed. So the Lord called the people to return to Him and put Him first. God promised to pour out the most abundant blessings and favor on His children if they would respond to His love with open hearts: “‘Bring the whole tithe into the storehouse, that there may be food in my house. Test me in this,’ says the LORD Almighty, ‘and see if I will not throw open the floodgates of heaven and pour out so much blessing that there will not be room enough to store it. I will prevent pests from devouring your crops, and the vines in your fields will not drop their fruit before it is ripe,’ says the LORD Almighty. ‘Then all the nations will call you blessed, for yours will be a delightful land,’ says the LORD Almighty” (Malachi 3:10–12\).
We are not under the Old Testament law today, and we are not [required to give a tithe](tithing-Christian.html) as Israel was; however, it’s still possible that we rob God when we don’t give Him what He is owed: our wholehearted love, trust, obedience, service, and worship. Everything we have comes from Him: “Every good and perfect gift is from above, coming down from the Father of the heavenly lights” (James 1:17; see also 1 Timothy 6:17\). We rob God when we are stingy with our time—keeping it mostly for ourselves—and neglecting to pray, worship, and serve the needs of others.
God deserves nothing less than the absolute best of our time, attention, obedience, devotion, and resources. Our wallets are only one part of the equation. We owe the Lord our very lives: “For you know that it was not with perishable things such as silver or gold that you were redeemed from the empty way of life handed down to you from your ancestors, but with the precious blood of Christ, a lamb without blemish or defect” (1 Peter 1:18–19\). Our willingness to express the Lord’s ownership of our lives through open\-hearted, cheerful giving is the minimum we can do. God loves this kind of generous worship (2 Corinthians 9:7\).
As He did for Israel, God still holds open the door for us to repent of our wayward, half\-hearted devotion and to come into His presence, offering Him our entire selves. To surrender our lives to God means to love and trust Him with all our hearts through intimate, daily fellowship. We are precious in His eyes (Isaiah 43:4\). He will always care for His children and never abandon us: “I have been young and now I am old, yet I have not seen the righteous abandoned or his children begging for bread. He is always generous, always lending, and his children are a blessing” (Psalm 37:25–26, CSB).
We can give freely to God, trusting that He will pour out more provision to meet our needs than we could ever imagine: “Give, and it will be given to you; a good measure—pressed down, shaken together, and running over—will be poured into your lap. For with the measure you use, it will be measured back to you” (Luke 6:38, CSB). The surest safeguard against falling into the sin of robbing God is trusting in the Lord’s limitless love and abandoning ourselves in wholehearted devotion to God.
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Should a Christian go to a haunted house?
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Answer
Haunted houses, ghosts, goblins, and all things spooky offer thrills and chills that pose no real threat to us. We can enjoy them because we know we are in no actual danger. Twenty\-first\-century Americans seem to have an insatiable appetite for the macabre, and most consider haunted houses and talk of ghosts a part of [Halloween](Christians-celebrate-Halloween.html) fun. Others, however, wonder if the devilish aspects of Halloween make haunted houses unacceptable for Christians.
Whether or not a Christian should go to a haunted house may depend on what we mean by *haunted*. Most venues that advertise as “haunted houses” are merely buildings filled with items and scenes intended to elicit thrills from participants. Visitors pay an entry fee, expecting to be scared out of their wits, while also recognizing that there is nothing “haunted” about the house. A flip of the light switch reveals the stunts and costumes that appeared ominous in the dark. The blood turns out to be red paint. The dagger that flew through the air turns out to be a plastic toy on a string. As long as the event does not include immodestly dressed players, blasphemous language, or a celebration of satanic rituals, a Christian may choose to visit such a haunted house with a clear conscience. However, according to Romans 14:22–23, a believer whose conscience is bothered by such places should not go. The Bible says that, if we cannot do something with a clear conscience, it is sin for us.
There is another type of haunted house that may not be advisable for Christians to visit. Places that are dedicated to the powers of evil or those that are reported sites of supernatural phenomena related to demonic activity should be avoided by everyone. Satan is real. Demons are real. They do have power, and they are not to be trifled with. The Bible expressly forbids God’s people from engaging in any form of witchcraft (Exodus 22:18; Leviticus 19:31\), necromancy (Leviticus 20:6\), fortune\-telling (Deuteronomy 18:10–11\), or idolatry (Galatians 5:19–20\). Christians should not seek out truly “haunted” houses, participate in [ghost hunting](ghost-hunting.html), or engage in other activities that show a sinful fascination with the occult.
There are only two sources of supernatural power in the world: God and Satan. Satan only has the power that God allows him to have, but he wields it in destructive ways that are far beyond human ability to combat. If we find ourselves drawn to the idea of the supernatural, we should ask ourselves, “Whose power is behind this?” If we are considering visiting a haunted house because it purports to have eerie, unexplained phenomena, we would be wise to consider whether Jesus would be attracted to such a place. How would Jesus view that kind of haunted house? We see no record in the New Testament of Jesus considering demonic activity entertaining. And as Christians, our goal is to be like Jesus (1 Corinthians 11:1; Romans 8:29\).
A Christian is a Christian all the time. We are not merely Christians when engaging in expressly Christian activities. Those purchased by the blood of the Lord Jesus Christ are temples of the Holy Spirit (1 Corinthians 6:19–20\). We take God with us everywhere we go. So, when choosing entertainment, we must do so with the [fear of the Lord](fear-Lord-beginning-wisdom.html) as our guide (Psalm 111:10; Proverbs 1:7; 14:27; 15:33\). When deciding whether or not to go to a haunted house, a Christian must first ask, “Would this please and honor the Lord?” If the haunted house in question is merely a funhouse enjoyed with good friends, then attending may please the Lord. But if the haunted house is an indirect celebration of Satan’s power, it would definitely not please the Lord. Whether we eat or drink or whatever we do, we must do it all to the glory of God (1 Corinthians 10:31\).
We can address the haunted house question the same way we address questions about movies, dances, relationships, or speech: “Would I do this if Jesus were hanging out with me? Will this honor the Lord and support my reputation as His follower?” If we spend time with the Lord, we will instantly have the answer because we know God’s heart. A Christian should go to a haunted house if he or she will not need to leave Jesus at home.
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Is it true that Jesus was crucified above the tomb of Adam?
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Answer
It is most likely *not* true that Jesus was crucified on top of the tomb of Adam. The idea that [Golgotha](Golgotha-Calvary.html) had a twin significance—as the site of Jesus’ death and as Adam’s burial place—stems from an ancient legend fueled by medieval allegory and various theological considerations.
The notion that Jesus was crucified on top of the tomb of Adam crops up fairly early in Christian history. [Origen](Origen-of-Alexandria.html), [Chrysostom](John-Chrysostom.html), and [Jerome](Saint-Jerome.html) all make reference to the idea—although, notably, none of those three ever conceded the truth of the tale. Epiphanius of Salamis (c. 315—403\) wrote that “our Lord Jesus Christ was crucified on Golgotha, nowhere else than where Adam’s body lay buried. For after leaving Paradise, living opposite it for a long time and growing old, Adam later came and died in this place, I mean Jerusalem, and was buried there, on the site of Golgotha. This was probably the way the place, which means ‘Place of a Skull,’ got its name, since the contour of the site bears no resemblance to a skull” (*Panarion*, Book I, §45, “Against Severians”).
Jewish tradition says that Adam was buried in Hebron, in the [Cave of Machpelah](cave-of-Machpelah.html), the same place where Abraham and his family were later buried (see Genesis 49:30–31\). There are a couple of different Islamic legends that also deal with Adam’s final resting place. According to one tradition related by Ibn Kathir, Noah took Adam’s remains on board the ark with him and later reburied Adam in Jerusalem.
A Christian tradition—the one mentioned by Origen, et al.—places the tomb of Adam in Jerusalem immediately beneath the place where Jesus’ cross stood. In some versions of the story, Adam’s burial site is called the Cave of Treasures. Today in Jerusalem, along the [Via Dolorosa](Via-Dolorosa.html), there is a small room near the Stone of Unction before Station 14 called the Chapel of Adam, where Adam was supposedly buried. To the east of the chapel, through a window, what is known as the Golgotha Rock is visible. The rock is cracked (a feature attributed to the earthquake mentioned in Matthew 27:51\). According to the story, the crack allowed Jesus’ blood to drip down into Adam’s grave, onto Adam’s skull—and in this way redeeming the first man.
During the Middle Ages, a couple different legends intertwined to form a complicated history of the cross upon which Jesus died. The Legend of the Holy Rood Tree starts after the fall. As Adam lies on his deathbed, his son Seth goes back to Eden hoping to find something to give life to his father. The angel guarding Eden denies Seth entrance, of course, but he does give Seth three seeds from the Tree of Life to bury with Adam. Those seeds grow after Adam’s death, and the wood from those trees is used throughout biblical history for everything from healing the waters of Marah to building a bridge for the Queen of Sheba. Eventually, the same tree is used to make Jesus’ cross. The cross is set up over Adam’s tomb; so, by coincidence, the tree is back to the place where it originally grew.
Many painters of the Renaissance alluded to the legend that Jesus was crucified over the tomb of Adam. Greek Orthodox icons featuring the crucifixion almost always include Adam’s skull situated below Jesus’ cross. Many artists, including Carlo Crivelli, Andrea Solario, Philippe de Champaigne, Rogier van der Weyden, Jacobello Alberegno, Fra Angelico, Hans Wertinger, Marcello Venusti, and Pesellino, used the same imagery, placing a skull at the base of Jesus’ cross. So Adam’s tomb is a common motif in classical paintings of Jesus’ crucifixion.
The legend that Adam’s tomb was beneath the place where Jesus was crucified is just that—a legend—but there are some theological truths that make the legend appealing. Adam is the one who brought death into the world, and Jesus Christ brought life through His death (Romans 5:12, 15–17\). In fact, Jesus is called “the [last Adam](Jesus-second-Adam.html)” in 1 Corinthians 15:45\. It is the blood of Christ, shed on the cross, that redeems fallen mankind from the curse of Adam. The “old man” has been superseded by the “new man” (Ephesians 4:20–24, NKJV). Because of Christ’s sacrifice, death has been defeated (1 Corinthians 15:55–57\).
The exact [place of Jesus’ crucifixion](where-was-Jesus-crucified.html) is uncertain. The place of Adam’s burial is impossible to ascertain, as the Bible gives no hint. Classical art may depict the bones of Adam as a symbol of death, placing the cross of Christ as a victorious ensign over a defeated foe, but we do not take such artistic flourishes literally. Jesus was very likely not crucified on top of the tomb of Adam.
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What are the different types of love mentioned in the Bible?
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Answer
There are at least four different Greek words that are used for “love,” but not all of them are found in the New Testament. (Actually there are more than four Greek words for “love,” but usually it is these four that come up in discussions.)
The first Greek word for “love” is [*eros*](eros-love.html), which refers to romantic or sexual love. From it we get the word *erotic*. This specific word is not used in the New Testament.
The second is [*storge*](storge-love.html), which refers to familial love like that of a mother for her baby or of a brother and sister for each other. It is not used in the New Testament; however, the negative term *astorgoi* (“unloving”) is found in 2 Timothy 3:3, and a similar term, *astorgous* (“no love” in the NIV and “without natural affection” in the KJV), is found in Romans 1:31\.
The third Greek word for “love,” [*philia*](phileo-love.html), refers to friendship and comradery. This word is often translated as “friend” (one who is loved) in the New Testament. Once, in Romans 12:10, the New Testament uses the compound word *philostorgos*, which is translated in the NIV as “devoted . . . in love.”
Finally, [*agape*](agape-love.html) is used to speak of God’s love that He has for the world and that Christians are supposed to emulate. This is the word for “love” that is most commonly used in the New Testament. For a while it was thought that Christians must have coined the word *agape* to speak of a godly kind of love that the Greek world knew nothing of. But the word *agape* was in fact in use in the Roman Empire, and it was not coined by Christians to communicate God’s love.
While these four terms do express different nuances of the concept of love, they cannot be pressed in every situation. At one time, many people thought that the Greek language had an almost mathematical precision. However, as more and more ancient Greek manuscripts are discovered (and as more careful research is done), we find that Greek is no more precise than most other languages. Many times people use words in ways that are not technically correct, and strict definitions of words are not always honored.
The distinctions between the different kinds of love do not completely hold up within the New Testament itself. Jesus says in Luke 6:32, “If you love those who love you, what credit is that to you? Even sinners love those who love them.” Here, the word translated “love” is *agape* throughout the verse. How can sinners show God’s love for each other? Jesus’ point is that the kind of love sinners show for each other is not the selfless, sacrificial love that Christians are called to display. In Luke 7:5, the centurion is described as one who loves the nation of Israel—once again *agape* is the love mentioned here.
Most words can have a range of meaning, but the specific meaning of any word must be determined from the context. English speakers use the word *love* in a variety of ways from “I love ice cream” to “I love my wife” and many other things in between. No one gets confused by this because we understand what kind of love is meant from the context. When *agape* is used in the New Testament, it is usually in conjunction with some other words to give clarity as to the kind of love intended. Much of the time, *agape* is modified by the phrase *tou theou* (“of God”). The godly quality of *agape* is found in the modifying phrase, not just in the word itself. The revolutionary nature of love in 1 Corinthians 13 is found in the description of it there, not in the word itself. The type of love in view will always be clarified by the context.
Christianity introduced a new kind of love to the world, but Christians used words already in existence to explain the quality of this love. Love was communicated primarily by their self\-sacrifice in imitation of Christ, not by the word *agape*.
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What are some idioms in the Bible?
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Answer
An idiom is an expression that has a meaning other than what the words themselves communicate. For example, you can “have your hands full” even with empty hands. If an idea is “over one’s head,” you don’t look toward the ceiling to find it. If someone has “let the cat out of the bag,” you don’t have to call animal control. These idioms are understood by experienced users of the English language to mean “busy,” “beyond comprehension,” and “revealed a secret,” respectively.
All languages have idioms, including the languages in which the Bible was written. Using idiomatic expressions is a normal part of communicating, and, since the Bible was written in normal human language, it, too, contains idioms.
The English Bible has had a profound effect on the development of the English language. The phrasing, vocabulary, and cadences of the King James Version left a lasting impact on our culture. In fact, some of the Bible’s idioms have been adopted as idioms in English. Idioms that come straight from the Bible include the following:
*Let me catch my breath.* Meaning: “give me some time.” As Job is questioning the purposes of his suffering, he says of God, “He would not let me catch my breath but would overwhelm me with misery” (Job 9:18\).
*A drop in the bucket.* Meaning: “a very small, insignificant amount.” In lifting up God as sovereign, Isaiah writes, “Surely the nations are like a drop in a bucket; they are regarded as dust on the scales; he weighs the islands as though they were fine dust” (Isaiah 40:15\).
*The apple of one’s eye.* Meaning: “something very dear.” The psalmist asks for God’s protection against his enemies, saying, “Keep me as the apple of the eye” (Psalm 17:8\).
Other English idioms that are sourced from the Bible include *Adam’s apple* (Genesis 3:6\), *cast the first stone* (John 8:7\), *by the skin of one’s teeth* (Job 19:20\), *taking someone under the wing* (Psalm 17:8; 61:4; 91:4\), *the handwriting on the wall* (Daniel 5:5–6\), *set in stone* (Exodus 31:18\), *Good Samaritan* (Luke 10:30–35\), *extending an olive branch* (Genesis 8:11\), and *to miss the mark* (from the meaning of the Greek word *hamartia* in Luke 1:77; John 1:29; 1 John 3:4\).
The Bible also contains [Hebrew and Greek](Greek-Hebrew-Bible.html) idioms that are translated into English. Idioms are notoriously difficult to translate, since they are specific to the language of origin and may cause confusion when translated literally. Here are some examples of idiomatic phrases in the Bible:
*Know.* A literal translation of *yada* (Hebrew) and *ginóskó* (Greek) gives us the sense of “knowing.” Both words are used as an idiom for “sexual intercourse.” Adam “knew” his wife (Genesis 4:1, ESV). Joseph did not “know” Mary until after Jesus was born (Matthew 1:25, ESV).
*Seed.* Someone’s “seed” in the Bible can be an idiomatic reference to his “children” or “descendants” (Genesis 22:17, KJV).
*The manner of women.* The Hebrew idiom for a woman’s period can be translated literally as “the manner of women” (Genesis 31:35, NKJV).
*Flowing with milk and honey.* God used this idiom to communicate to the Israelites that the Promised Land was “fertile” (Exodus 3:8\).
*Melting heart.* If a person’s heart “melts,” then he “loses courage,” and that’s how the idiom is used in Deuteronomy 20:8 (BSB).
*One who urinates on a wall.* In 1 Samuel 25:22 (WEB), this idiom makes reference to a “male.”
*Cover one’s feet.* It is thought that the Hebrew expression translated as “covered his feet” in Judges 3:24 and 1 Samuel 24:3 (NASB) was a euphemistic idiom for “relieving himself.”
*From Dan to Beersheba.* Dan was in the extreme northern part of Israel, and Beersheba was in the extreme south, so the idiom *from Dan to Beersheba* meant “all of Israel” (see 2 Samuel 3:10; 1 Kings 4:25\).
*Great before God.* A literal translation of Jonah 3:3 says that Nineveh was “a great city before God” (YLT). Most translations simply say something akin to “Nineveh was an extremely large city” (HCSB), which is what the idiom *great before God* means in this context.
*Gird up your loins.* If someone tells you to “gird up your loins,” you are to “get yourself ready” (Jeremiah 1:17; Job 40:7, NASB).
*Having in the belly.* Matthew 1:18 contains an idiom describing Mary as *en gastri exousa*, literally, “having in the belly” or “possessing in the womb.” This was Matthew’s way of saying that Mary was pregnant.
*Answered and said.* A common idiom in Greek, *answered and said* or *opened his mouth and said*, was simply a way of saying that someone began speaking. In a language written without punctuation marks (including quotation marks), such an idiom was useful for alerting readers of the start of a direct quote (see Matthew 4:4 and Acts 10:34, NKJV).
*What you hear in the ear.* This idiom is used by Jesus to refer to a “whisper” (Matthew 10:27, BLB).
*Eat their own bread.* Paul rebukes idle people in the church, telling them to “eat their own bread,” that is, to work for a living and earn their own money (2 Thessalonians 3:12, NKJV).
*Abraham’s bosom.* Jesus spoke of a place called *kolpos Abraam* in Luke 16:22\. This idiom is translated as “Abraham’s bosom” (NASB) or “Abraham’s side” (NIV). The NLT renders it as being “beside Abraham at the heavenly banquet.”
As you read through the Bible, you should “keep your eyes peeled” for idioms. Some of them you may not be able to “make heads or tails of” at first, but a good commentary or study Bible can “lend a hand.” With a little research and background information, understanding most passages containing idioms in the Bible can become “easy as pie.”
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Why should I get baptized?
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Answer
“Why should I get baptized?” is an important question for Christians to answer. From the earliest days of the Christian church, [baptism](Christian-baptism.html) has been a foundational step of faith universally observed by believers immediately following salvation (Acts 2:38, 41; 8:12, 38\).
The act of baptism [by immersion](baptism-mode.html) in water outwardly expresses the inward experience of change that happens in the life of every believer at salvation. It demonstrates that the old way of life has ended, and a new life of faith in Jesus Christ has begun (2 Corinthians 5:17\). Baptism is important because it provides a visual testimony—a public declaration to the world—that symbolically identifies the new believer with the death, burial, and resurrection of Jesus Christ.
The Bible supplies several reasons why baptism is an important step in the Christian life:
Baptism is an expression of saving faith. Like a stamp of validation, baptism represents our salvation experience and the magnificent work of Jesus Christ in dying for our sins and rising for our justification: “For you were buried with Christ when you were baptized. And with him you were raised to new life because you trusted the mighty power of God, who raised Christ from the dead” (Colossians 2:12, NLT).
Baptism is God\-ordained and commanded by Jesus. As part of His Great Commission to the church, Jesus gave these instructions: “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. And surely I am with you always, to the very end of the age” (Matthew 28:19–20\). Baptism is an integral part of Christian discipleship and is meant to be an ongoing practice of the church.
Baptism is an act of obedience to our Savior, expressing our desire to please God. The word [*Christian*](meaning-of-Christian.html) means “Christ\-follower.” Since Christ called us to baptism and set the example by being baptized Himself (Matthew 3:16\), neglecting to be baptized is disobedience to the command of Christ.
Baptism unites us with Christ by identifying us with His death, burial, and resurrection: “Or don’t you know that all of us who were baptized into Christ Jesus were baptized into his death? We were therefore buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life” (Romans 6:3–4\). When we repent of our sins and come to faith in Jesus Christ, baptism testifies of our union with Him.
Likewise, baptism represents our death to the old life of sin and our new birth into resurrection life and freedom from bondage to sin: “Since we have been united with him in his death, we will also be raised to life as he was. We know that our old sinful selves were crucified with Christ so that sin might lose its power in our lives. We are no longer slaves to sin. For when we died with Christ we were set free from the power of sin” (Romans 6:5–7, NLT).
Baptism also identifies us with the body of Christ (1 Corinthians 12:12–13\). It is an emblem that says we now belong to Jesus Christ and His people: “For you are all children of God through faith in Christ Jesus. And all who have been united with Christ in baptism have put on Christ, like putting on new clothes” (Galatians 3:26–27, NLT).
Baptism gives public testimony of the Holy Spirit’s inward work of washing away our sins: “And that water is a picture of baptism, which now saves you, not by removing dirt from your body, but as a response to God from a clean conscience. It is effective because of the resurrection of Jesus Christ” (1 Peter 3:21, NLT; see also Acts 22:16; 1 Corinthians 6:11\).
A correct understanding of baptism means comprehending that it is more than religious ritual or church tradition. The significance of baptism originates in the death of Jesus Christ, God’s own Son, who died in our place to pay for our sins, and who triumphed over death through His resurrection, securing for us new life in the Spirit and eternal life forever with God.
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Is it wrong to have drums in church?
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Answer
In most of today’s growing churches, instruments of every kind, including drums, are included in musical worship. The proliferation of popular worship music has fueled the desire in local congregations to recreate that sound in their own churches. Drums, cymbals, and all kinds of percussion instruments are now a regular part of many worship services. However, not everyone is thrilled with the trend. Some wonder, “Is this okay? Is it wrong to have drums in church?”
In order to answer this question, we need to consider the objections to drums in church. Modern worship music has gravitated toward a sound mostly associated with rock bands. Some view the decibel level and predominant rhythm as detriments to true worship, which Jesus said must be “in spirit and in truth” (John 4:24\). They argue that the drums themselves represent all that is ungodly about music and that drums do not belong in a church. Some denominations forbid the use of any instruments at all during musical worship, citing the fact that instruments are not recorded as being part of the New Testament church.
However, we must be careful about drawing up rules based on the *silence* of Scripture. Simply because the first\-century church may not have used drums or other instruments as part of their worship in no way means they refused to do so on principle. Most early churches were small meetings in homes. They had no central meeting places dedicated to worship, so the lack of [musical instruments](musical-instruments-church.html) may have been due to space restrictions. There is also no mention in Scripture of pews, podiums, hymnals, or stages. The fact that such items are not mentioned in Scripture means nothing, and we must view the absence of musical instruments in the New Testament the same way. The drums kits we use today were not in existence until the early 1900s. So if the early church did use drums, they would have been along the lines of bongos—something easily transported.
It is also important to remember that, in the beginning of the church, the Old Testament, as we call it, was the only Bible they had. The first believers would have structured their worship in ways similar to the temple worship they were accustomed to. And the Old Testament Psalms are filled with calls to praise the Lord with everything available to us (Psalms 81:2; 98:5; 150:4\). After the Hebrews had passed through the Red Sea unharmed, Miriam led the people in praise, using a tambourine, a percussion instrument (Exodus 15:20\). It is not beyond the possibility that those with drums may have joined her.
It would be wrong to have drums in church if those drums are the focus of attention rather than the One to whom the songs are addressed. If the beat is so overpowering that it draws attention to itself, then drums may be detracting from rather than adding to the worship experience. But the same can be said of any instrument, including a piano or an organ. It can also be said of worship leaders, pastors, or others participating in the service. All the glory should go to God. Drums are often viewed with suspicion or singled out as representative of worldly compromise, but such thinking is misguided. Drums are no worse, or better, than other inanimate objects.
Romans 14 and 1 Corinthians 8 are solid, go\-to passages that can be applied to the question about drums in church. Paul addresses the plethora of “gray areas” about which Christians may disagree. These are topics not directly confronted in Scripture, but ones related to personal conviction. His conclusion is that we must do everything from faith with a clear conscience. If we cannot focus on the beauty of Christ with a drum set on stage, then that may not be the right local church for us. But if we *must* have the sound of drums in order to worship, we may be misdirecting our worship. Drums are neither right nor wrong in themselves (see Romans 14:14; 1 Corinthians 8:9–13\). However, that which is not “from faith” becomes sin for the one participating in it (Romans 14:23\).
So, if a person’s conscience will not allow him or her to worship in a service that includes drums, then he or she should ask the Lord about it and then follow the dictates of conscience. To some, drums may represent a former lifestyle filled with wicked actions accompanied by a heavy rock sound. For them, a worshipful atmosphere may require the absence of such sounds. The drums are not wrong in themselves. It is the person’s mental association of drums with negative experiences that causes the problem. Those who may stumble in their faith because of drums should stay away from services that have drums (1 Corinthians 8:7–8\). At the same time, they should recognize that drums may help increase a congregation’s focus on the wonder of our great God and that they can be pleasing to the Lord (1 Corinthians 10:31\).
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What does it mean that “a bruised reed He will not break” in Matthew 12:20?
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Answer
“A bruised reed he will not break, and a smoldering wick he will not snuff out” (Matthew 12:20\). When Matthew wrote these words, he was quoting a prophecy from Isaiah 42:1–4\. This prophecy pointed to the actions and demeanor of the coming Messiah, now revealed as Jesus Christ. In the prophecy, the “bruised reed” and the “smoldering wick” refer to the spiritually, physically, or morally weak. A reed that is bruised may be damaged, but it is not irreparable. A “smoldering wick” may be about to lose its fire altogether, but it can still be reignited.
At the beginning of Matthew 12, we find the disciples walking through a grain field with Jesus, picking grain to sate their hunger. According to Deuteronomy 23:25, grain\-picking was a lawful activity, but the Pharisees, always quick to condemn, questioned its legality because that day was the Sabbath. They accused the disciples of “harvesting” grain and therefore “laboring” on the [Sabbath day](Sabbath-day-rest.html).
Jesus explained that doing good on the Sabbath was acceptable and that there was something bigger going on here than simply observing a holy day (Matthew 12:6\). He went on to explain that the Pharisees condemned the innocent due to misunderstanding the Scriptures, which said, “I desire mercy, not sacrifice” (verse 7; cf. Hosea 6:6\). While the Pharisees sought to judge those who did not suffer for piety, Jesus sought to grant mercy to all.
A little later, the Pharisees challenged Him by asking, “Is it lawful to heal on the Sabbath?” (Matthew 12:10\), and Jesus again made a case for mercy by healing a disfigured man right before their eyes (verses 11–13\). Later still, Jesus “healed all who were ill” in a large crowd that was following Him (verse 15\). But, rather than trumpet His healing ability far and wide, Jesus warned the crowd not to mention His miracles to anyone else (verse 16\). Jesus’ instructions for secrecy here prompted Matthew to quote the ancient prophecy, bringing Isaiah’s words into new light with the revelation of the Messiah’s identity:
“Here is my servant, whom I uphold,
my chosen one in whom I delight;
I will put my Spirit on him,
and he will bring justice to the nations.
He will not shout or cry out,
or raise his voice in the streets.
A bruised reed he will not break,
and a smoldering wick he will not snuff out.
In faithfulness he will bring forth justice;
he will not falter or be discouraged
till he establishes justice on earth.
In his teaching the islands will put their hope” (Isaiah 42:1–4\).
We expect most people with special abilities to run to the nearest spotlight, hire a promoter, or in some other way strive for as much fame as possible. But Jesus was not like that. In fulfillment of prophecy, He did not “shout” or raise a ruckus. He worked quietly, at times purposefully avoiding the public eye, to accomplish God’s will.
And then there is the bruised reed. To the world, a bruised reed is a worthless thing. It has no power, no stability, no purpose. It is good for nothing but to be cut down and discarded. So in the world there are many bruised people, individuals who have been wounded emotionally, spiritually, or physically. They are feeble, and to most of the world, they are dispensable. But not to God. The prophecy that Jesus fulfilled is that the bruised reed He would not break. It’s a prophecy that speaks of Christ’s tender, compassionate care for the weak and downtrodden.
The disfigured man whom Jesus met in Matthew 12 was a “bruised reed,” and Jesus gave him strength and cured his shriveled hand. The woman taken in adultery was a “bruised reed” in John 8, and Jesus saved her from stoning and forgave her sin. Jairus was a “bruised reed” as he mourned his daughter’s death, but Jesus strengthened his faith and raised his daughter from the dead. The woman with the issue of blood in Luke 8 was a “bruised reed,” and Jesus restored her to full health. The disciple Peter was a “bruised reed” after his denial of the Lord, but Jesus gently and lovingly renewed him to fellowship after the resurrection. Over and over in the gospels, we see Jesus caring for the “bruised reeds” of the world.
Jesus understands the bruised reed. He was “bruised for our iniquities” (Isaiah 53:5, NKJV). In other words, He was bruised on behalf of those bruised by sin. Those who come to Christ He will not despise. They have this promise from Jesus: “\[God] has sent me to bind up the brokenhearted” (Isaiah 61:1\).
You may be a “bruised reed” in some way today. You may be pressed down with the troubles of this world. You may be struggling with doubt and fear. You may be feeble and disheartened and ready to break. But know this: Jesus cares. He will have pity for the broken\-hearted, compassion for the humble, affection for the penitent, and healing for the afflicted. Come to Him in faith, humbly trusting His strength, and find that He is gracious to all.
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Did Mary have other children?
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Answer
Mary, the mother of the Lord Jesus Christ, has been the subject of much speculation, primarily because so little is known about her. But one thing the Bible clearly indicates about Mary is that she had other children. How many children Mary had is up for speculation.
Luke 1 records Mary’s conversation with the angel Gabriel, who told her she was to be the mother of God’s Messiah. At that time, Mary was a young virgin engaged to be married to a man named Joseph. Some have taught that, due to the sacred nature of the virgin birth, Mary had no other children and remained a virgin throughout her life. However, Matthew 1:24–25 seems to counter that teaching and imply that Mary had other children: “When Joseph woke up, he did what the angel of the Lord had commanded him and took Mary home as his wife. But he did not consummate their marriage until she gave birth to a son. And he gave him the name Jesus.” The key word that tells us that Mary had other children after Jesus is *until*.
*Until* means “up to the time of.” It implies that an action did occur after a prescribed pause. Matthew did not end the sentence by saying, “He did not consummate their marriage.” He says, “He did not consummate their marriage *until*. . . .” This wording indicates that the action (of consummating the marriage) did occur after the birth of Christ. Matthew also makes a point of telling us that Joseph “took Mary home as his wife.” Matthew’s readers would naturally conclude that Mary became Joseph’s wife in every sense of the word. There is no scriptural evidence to support the assertion that Mary remained a perpetual virgin or that she had no other children. In fact, the Bible tells us the opposite.
Mark 6:3 records people becoming angry with Jesus when He taught in His hometown. They rejected Him as a prophet and responded, “‘Isn’t this the carpenter? Isn’t this Mary’s son and the brother of James, Joseph, Judas and Simon? Aren’t his sisters here with us?’ And they took offense at him.” This passage indicates that Mary had at least seven children, including Jesus. There were at least thirty years between the time of Jesus’ birth and this encounter, which allows plenty of time for other children to have joined the family as Jesus’ siblings.
John 2:12 gives us another hint as we answer the question of whether Mary had other children: “After this he went down to Capernaum with his mother and brothers and his disciples.” The fact that the words *brothers* and *disciples* are both used means that John was not referring to “spiritual” brothers but to familial relationships. The “brothers” and the “disciples” were different groups. Matthew 12:46 records a time when Jesus’ mother and brothers came to speak with Him. *Mother and brothers*, used as a phrase, implies a familial relationship. Scripture gives us no reason to think these were not the biological children of Mary.
Efforts to prove that Mary remained a [perpetual virgin](perpetual-virginity-Mary.html) are not based on Scripture but on a misguided allegiance to a woman who was as fallible as any other human being (Romans 3:23\). While Mary was chosen by God for the holiest of tasks, she was, in her own words, “a humble servant” (Luke 1:48\). She obeyed the Lord with faithfulness, as did many other humble servants of the Lord such as Moses, Gideon, Elijah, and Hannah. For Mary to have had marital relations with her lawfully wedded husband, Joseph, would in no way have “[defiled](was-Mary-sinless.html)” her. Those normal relations would have likely produced other offspring who would have grown up with Jesus as their big brother (James 1:1; Jude 1:1–2\). Mary is given no special place in Scripture, and any effort to exalt her to [godlike status](Mariology.html) is man\-made heresy.
So, the answer to whether Mary had other children is “yes.” How many children she had is unknown, but she probably had at least seven, including Jesus.
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How many siblings did Jesus have?
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Answer
Two passages of Scripture give us information about the siblings of Jesus. Matthew 13:54–57 says, “Coming to his hometown, he began teaching the people in their synagogue, and they were amazed. ‘Where did this man get this wisdom and these miraculous powers?’ they asked. ‘Isn’t this the carpenter’s son? Isn’t his mother’s name Mary, and aren’t his brothers James, Joseph, Simon, and Judas? Aren’t all his sisters with us? Where then did this man get all these things?’ And they took offense at him.” Although we are not sure how many sisters Jesus had, the fact that He did indeed have at least six siblings is indisputable (Mark 6:3\).
Jude 1:1 identifies the author of the epistle as “the brother of James.” This James is believed to be the James who wrote the book by that name, and who was also Jesus’ brother (see Galatians 1:19\). Both James and Jude (Judas) would have been among the group of siblings who were at first embarrassed by their older brother’s audacious celebrity and came to take Him home (Matthew 12:46\). James and Jude did not believe Him to be the Son of God until after His resurrection. But when they witnessed Jesus alive again, His siblings became ardent disciples.
Some have theorized that the Greek words *adelphos* (“brothers”) and *adelphai* (“sisters”) in Matthew 13 refer to *spiritual* brothers and sisters. Others, who hold to the idea of [Mary’s perpetual virginity](perpetual-virginity-Mary.html), assume that the references to Jesus’ siblings simply mean that Joseph had children of his own, before his marriage to Mary. However, there is no biblical support for either theory, and we have no logical reason to believe that the siblings mentioned by name in Scripture were not the biological children of both Mary and Joseph. We are never told exactly how many siblings Jesus had, but Mark 6:3 indicates there had to have been at least six: at least four brothers, named; and at least two sisters, unnamed.
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What does it mean that “the smoking flax He will not quench” in Matthew 12:20?
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Answer
“A bruised reed He will not break, And smoking flax He will not quench” (Matthew 12:20, NKJV). As the NIV renders it, “A bruised reed he will not break, and a smoldering wick he will not snuff out.” Matthew here is quoting a prophecy from Isaiah 42 that pointed to the actions and demeanor of the coming Messiah, Jesus Christ. In the prophecy, the “bruised reed” and the “smoldering wick” refer to the spiritually, physically, or morally weak. A reed that is bruised may be damaged, but it is not irreparable. The “smoking flax” may be about to lose its fire altogether, but it can still be reignited.
The “smoking flax” is a reference to the wick of a lamp. The lamps of ancient times were made of clay and filled with olive oil; the wick for such a lamp was a few strands of flax fiber or twisted cotton thread. The flaxen wick was a quick burner and hard to keep lit. The Greek word translated “flax” in Matthew 12:20 is *linon*, related to our English word *linen*. The ESV and other versions translate the word as “wick,” and the NLT translates it as “candle.”
To better understand the statement that Jesus would not quench the smoking flax in Matthew 12:20, it is helpful to go back to the original prophecy.
Starting in Isaiah 39:5–7, the prophet Isaiah tells King Hezekiah that Judah is going to be taken captive by the Babylonians: “The time will surely come when everything in your palace, and all that your predecessors have stored up until this day, will be carried off to Babylon. Nothing will be left, says the Lord. And some of your descendants, your own flesh and blood who will be born to you, will be taken away, and they will become eunuchs in the palace of the king of Babylon.”
This dire news undoubtedly brought fear into the hearts of the people of Judah. But, following that pronouncement, God provides His assurance that the people of Israel would receive His help. Ultimately, this help was going to come by way of the Messiah. Isaiah 40 and 41 contain some great messianic prophecies. God makes the point that, although He was bringing judgment against Israel for her sins, He still loved His people and had a plan for their redemption.
In Isaiah 42:1–4, we find another prophecy:
“Here is my servant, whom I uphold,
my chosen one in whom I delight;
I will put my Spirit on him,
and he will bring justice to the nations.
He will not shout or cry out,
or raise his voice in the streets.
A bruised reed he will not break,
and a smoldering wick he will not snuff out.
In faithfulness he will bring forth justice;
he will not falter or be discouraged
till he establishes justice on earth.
In his teaching the islands will put their hope.”
Matthew points to the fulfillment of this passage. God had promised to bring comfort and help to Israel, and He did it through His only begotten Son, Jesus. Though God certainly had a plan for Israel in regard to their [captivity in Babylon](Babylonian-captivity-exile.html), the redemption that Isaiah spoke of was primarily spiritual rather than physical. All of Israel was under the curse of sin, and Jesus came to redeem them from sin (see Luke 5:31–32\).
In Matthew 12, Jesus heals a man with a shriveled hand and later heals all who were ill among the multitude that followed Him. Those whom He healed were the “bruised reed” and the “smoking flax” of verse 20\. The prophecy was that Jesus would not extinguish the struggling flame of those who needed Him. In His grace and mercy, He would not snuff out the dying embers of faith He encountered; rather, He was intent on fanning those flames to burn brightly for Him.
A smoking, smoldering wick is in a precarious position. It is weak; the embers are about to lose whatever heat and light they had and be darkened forever. There are many people in a similar state—they have been wounded emotionally, spiritually, or physically. They are weak and about to lose all hope. But then God steps in. The prophecy that Jesus fulfilled is that the smoking flax He would not quench. It’s a prophecy that speaks of Christ’s compassionate care for the frail, demoralized, and exploited.
The sinful woman who anointed Jesus’ feet in Luke 7 was a “smoking flax,” and Jesus defended her presence and forgave her sin. The widow of [Nain](Nain-in-the-Bible.html) was a “smoking flax” as she walked in the funeral procession for her only son, but Jesus restored her son’s life and turned her grief into joy. The man with the demon\-possessed boy was a “smoking flax” when he cried out, “I believe; help my unbelief!” (Mark 9:24, ESV), and Jesus gave him the faith he requested and released his son from bondage. The paralyzed man lying helplessly by the Pool of Bethesda was a “smoking flax” in John 5, and Jesus changed his life forever. Over and over in the gospels, we see Jesus caring for the “smoking flax” of the world.
Those who have been saved by faith in Christ will share Jesus’ heart in seeking out the weak and trembling and imparting the love of God to them. Just as Jesus did not quench the smoking flax, believers will fan the flames of flickering faith in those who struggle. In doing so, believers can likewise “in faithfulness . . . bring forth justice” as Isaiah prophesied so long ago.
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How many gods are there?
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Answer
Various religions have various answers the question “How many gods are there?” Religions that hold a monotheistic worldview believe there is only one real God. Polytheistic religions allow for multiple gods. The Bible unequivocally teaches there is only one God, and He created all things, sustains all things, and transcends all things.
Christianity, Judaism, and Islam are the three main [monotheistic](monotheism.html) worldviews that accept the existence of only one God, and no other. While monotheism embraces the reality of other supernatural or spiritual entities, it does not allow that they are truly gods, and it rejects the belief that any creature could challenge the power of the one true God.
[Atheism](atheism.html) is a worldview that rejects the existence of God, the spiritual world, or gods of any kind. From the atheist’s perspective, there is no such thing as a personal, divine being who caused or created any part of the material world.
[Polytheism](polytheism.html) is a worldview that believes more than one or numerous finite gods are present in the world. Polytheism takes many different forms. In some, all the gods are relatively equal. In others, the gods are subject to a hierarchy. Examples of polytheistic belief systems include Hinduism (which teaches the existence of millions of gods), some forms of Buddhism, Taoism, Shintoism, Paganism, and Mormonism. Mormons typically deny this classification, arguing that they worship only one God. Be that as it may, Mormonism still endorses a belief in an indefinite number of gods.
[Pantheism](pantheism.html) is a worldview held by most Hindus, many Buddhists, and other New Age religions. Pantheists claim God “is all and in all.” He permeates all things, comprises all things, includes all things, and is contained within all things. Since nothing exists apart from God, all things are in some way associated with God. The world is God, and God is the world. In pantheism, God is infinite, but not personal—all is God, and God is all.
Islam, Judaism, and Christianity all teach the existence of a singular, personal, transcendent, preexistent, self\-existent, omnipotent, sovereign, and eternal God. Jewish and Christian Scripture says, “I alone am God. There is no other God—there never has been, and there never will be” (Isaiah 43:10, NLT; see also Isaiah 44:6, 8\).
But Christianity sets itself apart with a distinct perspective on God’s nature. God has revealed Himself to be triune: the one God exists in three co\-existent, co\-eternal, co\-equal Persons who share the same nature. The three Persons of the Trinity are God the Father (John 6:27; Romans 1:7; 1 Peter 1:2\), God the Son (John 1:1, 14; Romans 9:5; Colossians 2:9; Hebrews 1:8; 1 John 5:20\), and God the Holy Spirit (Acts 5:3–4; Mark 1:10–11; John 4:24; 1 Corinthians 3:16; 2 Corinthians 13:14\).
It’s important to understand that the [Trinity doctrine](Trinity-Bible.html) does not imply three Gods. The Bible is clear that there is one God (Deuteronomy 6:4; 1 Corinthians 8:4; Galatians 3:20; 1 Timothy 2:5\). But He exists in tri\-unity.
People have imagined for themselves many gods, given them names, fashioned their images, and drawn up elaborate stories of their feats and foibles. But “we know that ‘An idol is nothing at all in the world’ and that ‘There is no God but one’” (1 Corinthians 8:4\). The myriad of gods and goddesses that have come and gone in the history of the world are nothing but cut\-rate imitations of the One who’s really in charge. Demonic deception is behind false gods and their idols, as Satan continues to lead people astray from the truth: “The sacrifices of pagans are offered to demons, not to God” (1 Corinthians 10:20\).
The Bible says that the one true God is the sovereign Creator of the universe (Isaiah 42:5; Ephesians 1:11\). He is eternal (Psalm 90:2\); He is personal (Deuteronomy 34:10\); He is holy (Psalm 99:3\). The Bible says this one God is all\-knowing (Isaiah 46:10\), all\-powerful (Matthew 19:26\), and present everywhere (Psalm 139:7–10\). The one true God never changes (James 1:17\). Scripture confirms the presence of many false, so\-called gods (Deuteronomy 32:17\), but none of these counterfeits possess the unsurpassed excellence of the Lord God Almighty. He alone is worthy of worship, honor, and glory (Revelation 5:12\).
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Why do governments allow churches to be tax-exempt?
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Answer
While the U.S. does, not all national governments give churches tax\-exempt status. Exempting churches from taxes has been a part of American tradition since the inception of the country, although tax exemption for religious organizations did not officially become law until 1894\.
The original reasons for granting churches tax\-exempt status have not changed significantly over time, even though the ins and outs of applying the tax exemption have certainly become more complicated. Here is a short, non\-exhaustive list of reasons why churches have enjoyed tax exemption:
1\. Churches have historically played a significant role in alleviating society’s burdens and lessening the need for government involvement. A majority of hospitals still have names tied to a church, even if the church itself is no longer involved: Baptist Medical Center, St. Luke’s Hospital, etc. Even many hospitals with “secular” names were originally founded by a religious organization. Throughout much of modern history, churches were the only entities providing public education. Churches have also historically been at the forefront of programs to feed the poor, clothe and shelter the homeless, care for orphans, etc. Because the church’s work has alleviated the government’s implicit obligation to meet these needs, governments have rewarded the church with tax\-exempt status, encouraging the church’s ongoing service to the community.
2\. The American people also hold to [freedom of religious belief and practice](freedom-of-religion.html) as a foundational, God\-given right, and that freedom is protected in the U.S. Constitution. If churches were not tax exempt, many of them would go “out of business”—or their community activity would be severely curtailed—simply due to the tax burden they would face. The closing of churches would present a serious impairment to the citizens’ ability to practice their religion freely.
3\. The tax\-exempt status given to churches allows people donating to them to do so tax\-free, or at least tax\-discounted. Tax exemption thus incentivizes more and larger donations. With donations being the lifeblood of the church (financially speaking), it’s easy to imagine the hardship it would pose for churches if donors were obligated to pay taxes on their gifts. Many people would stop their charitable giving altogether, and the work of the church would suffer as a result.
4\. The U.S. has developed significant case law involving the separation of church and state. While some argue that giving churches tax\-exempt status is tantamount to government funding of religion, the more common position is that a) taxation of churches would create an unconstitutional financial entanglement between churches and the government, and b) separation of church and state mandates financial separation as well as institutional separation.
Americans give hundreds of billions of dollars to churches and other religious organizations. Their generosity is facilitated and, in a small way, rewarded by the tax\-exempt status that churches enjoy. There are good reasons why governments extend tax exemption to churches; when God’s people are freer to do God’s work, all of society benefits (see Galatians 6:10\).
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Who was John Owen?
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Answer
John Owen (1616—1683\) is considered by many to be the greatest of the [Puritan](Puritans-Puritanism.html) theologians. He was an English pastor, chaplain and adviser to Oliver Cromwell, and the vice\-chancellor of Oxford University. Perhaps his greatest and best\-known work is *The Death of Death in the Death of Christ*.
John Owen was born just outside of Oxford to a Puritan family. His father, Henry, was a Puritan minister. His father educated John until John went to school about the age of ten. He then entered Oxford University and graduated with a bachelor’s degree in 1632 and a master’s degree in 1635 at the age of 19\. Latin was the language of academia, and Owen was almost as fluent in Latin as in English.
John Owen had planned to continue studies for the ministry at Oxford, but as the political tides changed, Oxford became unfriendly to Puritans, and King Charles I forbade the discussion of [Calvinist](calvinism.html) doctrines. So, Owen left and became a tutor and family chaplain to several different families and then moved to London. Soon after, he began pastoral ministry and started writing theological works. As he gained some repute, he was invited to preach before Parliament. (At this time the English civil war was underway, with forces loyal to King Charles battling the forces loyal to Parliament and their Puritan leader Oliver Cromwell.)
Owen took more speaking engagements and became somewhat of a public figure. Upon a chance encounter with Oliver Cromwell, he was invited to become Cromwell’s chaplain and adviser. Owen accepted. In the course of events, Parliament executed King Charles, and Cromwell became the “Lord Protector” of England. Puritanism reigned supreme in England, at least for a while. Some have criticized Owen for his political involvement; however, there is evidence that he advocated for mercy for the defeated forces of King Charles and that he was unafraid to speak truth to Cromwell as well—a fact that eventually led to a cooling of their friendship.
John Owen became the pastor of Christ Church in Oxford and was appointed by Cromwell to be vice\-chancellor of the University of Oxford. At the end of the civil war, Oxford had been much deserted, but under Owen’s leadership it was rejuvenated and once again began to flourish.
After Cromwell’s death and his son’s failure to live up to the leadership standard set by his father, Parliament re\-instituted the monarchy and installed Charles II as king in place of his father. The authority of the Church of England was reasserted, and laws were passed to prevent Nonconformists such as Owen from holding positions within the church (which resulted in the expulsion of about 2,000 ministers). Nonconformist meetings were outlawed.
John Owen left Oxford and retired to his home but continued to minister to groups of believers as he could, although his actions were illegal. He was offered a pastorate in Colonial Boston but declined, choosing to suffer with his believing countrymen in England. Although he was never arrested or imprisoned himself, he ministered to and advocated for those who had been imprisoned, at great risk to his own freedom. [John Bunyan](John-Bunyan.html) was one of those whom Owen helped, and Bunyan and Owen became good friends. During the last years of his life, Owen was too sick to preach, but he continued to publish books and minister to a small group of believers as he was able.
John Owen’s books are still in print and available today in individual volumes, in several different publications of multi\-volume “complete works,” and online. In keeping with seventeenth\-century practice, the titles of his books were meant to be a straightforward summary of the contents. Here is a sampling of the titles that reveal what concerned and consumed John Owen:
(1648\) *The Death of Death in the Death of Christ*
(1652\) *Christ’s Kingdom and the Magistrate’s Power: A Sermon*
(1653\) *Dissertation on Divine Justice*
(1654\) *Doctrine of the Saints’ Perseverance Explained and Confirmed*
(1655\) *Mystery of the Gospel Vindicated*
(1656\) *God’s Presence with His People: A Sermon*
(1656\) *Mortification of Sin in Believers*
(1657\) *Communion with God the Father, Son, and Holy Ghost*
(1658\) *Temptation: The Nature and Power of It*
(1667\) *Brief Instruction in the Worship of God*
(1667\) *Indulgence and Toleration Considered*
(1667\) *Indwelling Sin in Believers*
(1669\) *Vindication of the Doctrine of the Trinity*
(1670\) *Account of the Grounds and Reasons on Which Protestant Dissenters Desire Liberty*
(1672\) *Discourse Concerning Evangelical Love, Church\-Peace, and Unity*
(1674\) *Discourse on the Holy Spirit*
(1676\) *Nature and Causes of Apostasy*
(1677\) *Doctrine of Justification by Faith*
(1678\) *Causes, Ways, and Means of Understanding the Mind of God*
(1678\) *Person of Christ*
(1679\) *Church of Rome No Safe Guide*
(1680\) *Nonconformity Vindicated*
(1680\) *Some Consideration of Union Among Protestants*
(1681\) *Humble Testimony unto the Goodness and Severity of God*
(1681\) *Spiritual\-Mindedness*
(1682\) *Brief and Impartial Account of the Protestant Religion*
(1682\) *Discourse of the Work of the Holy Spirit in Prayer*
In his book *The Trinitarian Devotion of John Owen* Sinclair Ferguson distills John Owen’s theological emphases into three principles:
1\. God is Trinity: Father, Son and Holy Spirit. We can never fully understand God but we can see His glory and get to know Him enough to love Him.
2\. If you are a Christian, it is because of the loving thought and action of each Person of the Trinity.
3\. The greatest privilege that we can have is to enjoy communion with the Triune God.
Here are some quotations from John Owen’s works:
“A minister may fill his pews, his communion roll, the mouths of the public, but what that minister is on his knees in secret before God Almighty, that he is and no more.”
“Steadfastness in believing doth not exclude all temptations from without. When we say a tree is firmly rooted, we do not say the wind never blows upon it.”
“Be killing sin or it will be killing you.”
“Christ is the meat, the bread, the food of our souls. Nothing is in him of a higher spiritual nourishment than his love, which we should always desire.”
“The greatest sorrow and burden you can lay upon the Father, the greatest unkindness you can do to Him is not to believe that He loves you.”
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What is the Bible about?
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Answer
Essentially, the Bible is about God’s plans and purposes for fellowship with people on the earth. God created everything, including people who are made in His image and made for the express purpose of having fellowship with Him.
[**Genesis**](Book-of-Genesis.html) tells of the creation of the first people, Adam and Eve, their fellowship with God in the Garden of Eden, and then their fall into sin, which broke that fellowship. As a consequence of mankind’s rebellion, death and hardship entered the world. The world is not now as it was created; however, God did not simply write off Adam and Eve and all of their descendants. He continued to pursue them and draw them to Himself, in spite of their sin.
The early chapters of Genesis demonstrate the depravity of mankind. Cain killed his brother Abel. Within a few generations, the world was so corrupt that God decided to wipe out everyone with a flood and start over with Noah and his family. God instructed Noah to build an ark to save his family and some animals. Even after the flood, Noah proved to be a sinful man as well. Then the population increased, and the whole world came together to build a tower “to reach into heaven.” This was humanity’s attempt to reach God on their own terms. God was not pleased, and He confused their languages, which scattered them over the earth.
In Genesis 12, God singled out one man, Abraham, and his descendants to be the means by which fellowship between God and mankind would be renewed. God promised that through Abraham the entire world will be blessed. The rest of the Old Testament is the story of Abraham’s family (the nation of Israel) and God’s interaction with them. God also promised Abraham the land of Canaan as an inheritance for his descendants.
The rest of Genesis tells the stories, some of them featuring glaring failures, of Abraham, his son Isaac, his grandson Jacob (later named Israel), and Jacob’s twelve sons. Some of the twelve sons sell Joseph their brother into slavery out of jealousy. God is with Joseph, and over a period of about 20 years, Joseph rises from slavery to become ruler over all of Egypt, second only to the Pharaoh. When famine strikes, Joseph’s brothers go to Egypt to buy food and are reunited with Joseph, who forgives them and moves them all to Egypt where they will have food enough and to spare.
[**Exodus**](Book-of-Exodus.html) begins some centuries later. The Israelites have multiplied, and the Egyptians, in fear of their numbers, have enslaved them. The Pharaoh commands all newborn Hebrew boys to be killed. One mother hides her baby boy as long as possible and then makes a little waterproof basket and puts him in the river near where the Pharaoh’s daughter comes to bathe. The princess finds the basket and determines to keep the boy, whom she names Moses and raises as Pharaoh’s grandson. Later, as an adult, Moses sees the oppression of his people and kills an Egyptian overseer who is beating an Israelite slave. Pharaoh finds out about it, and Moses has to flee the country. He spends the next 40 years as a nomadic shepherd. Then God appears to him and tells him to go back to Egypt and lead the people out of slavery. When Moses goes to Pharaoh, Pharaoh refuses to comply with God’s demands. God sends terrible plagues upon Egypt, culminating with the death of the firstborn male in each household. However, anyone, Israelite or Egyptian, who applied the blood of a sacrificial lamb on the doorposts and lintel of his home would be spared—God’s judgment would pass over that home. With the last plague, Pharaoh told the people to go, and Moses led them out. As they came to the banks of the Red Sea, Pharaoh changed his mind and came after his former slaves with his army. God parted the sea, and the Israelites walked through it on dry ground, but the sea closed in on the pursuing Egyptians, who were destroyed.
As the book of Exodus continues, Moses begins the task of leading the Israelites to the land God had promised to Abraham and his descendants. On the way, they receive the Law of God, which told them how to behave righteously in order to please God. They also receive plans for the tabernacle (a mobile temple) where God would meet them. In the book of [**Leviticus**](Book-of-Leviticus.html), God gives Israel instructions on ritual and the sacrifices necessary for sinners to approach a holy God. Even though the people promise to obey and honor God, the book of [**Numbers**](Book-of-Numbers.html) highlights their repeated failures. In fact, the Israelites ultimately refuse to enter the Promised Land, thinking that the people who occupied it were too strong for them. As a result of their unbelief, the people lived in the desert for about 40 years until one generation died off. Then God took their children into the land. The book of [**Deuteronomy**](Book-of-Deuteronomy.html) contains Moses’ final addresses to the new generation, most of whom had not experienced God’s miraculous deliverance from Egypt firsthand.
The book of [**Joshua**](Book-of-Joshua.html) tells how the Israelites conquered and occupied the Promised Land through God’s strength. [**Judges**](Book-of-Judges.html) tells of their religious compromise and worship of the false gods of Canaan. The repeated cycle in Judges is the nation’s rebellion, God’s punishment, and then deliverance through a judge after their repentance. The book of [**Ruth**](Book-of-Ruth.html) tells the story of a righteous Moabite woman who joins Israel and becomes the great\-grandmother of David, who will become Israel’s greatest king.
[**1 Samuel**](Book-of-1-Samuel.html) is the story of the prophet Samuel and how he anoints Israel’s first king, Saul. Saul is a failure because of his disobedience to God, so Samuel anoints David. David becomes an aide to King Saul, and eventually Saul suspects that David is destined to be king, so he tries to kill him. Saul is finally killed in battle, and David becomes king. [**2 Samuel**](Book-of-2-Samuel.html) and [**1 Chronicles**](Book-of-1-Chronicles.html) tell of David’s reign. Although he has some stunning failures, he does love and honor God. God promises him that he will always have a descendant to sit on the throne.
The Bible also contains a set of books known as wisdom literature. [**Job**](Book-of-Job.html) tells the story of a man who lost everything but continues to trust God. The point of Job is that sometimes righteous people suffer for no apparent reason—but *God* always has a reason, even if He does not choose to let us know what it is. [**Psalms**](Book-of-Psalms.html) is a book of prayers/hymns/poems. David wrote many of them. They include songs of praise and prayers of deliverance from many different stages of Israel’s history. [**Proverbs**](Book-of-Proverbs.html) is a collection of wise sayings and practical wisdom, primarily attributed to Solomon. [**Ecclesiastes**](Book-of-Ecclesiastes.html) chronicles the futility of Solomon’s life after he fell away from the Lord. The [**Song of Solomon**](Song-of-Solomon.html) (also called in some translations the Song of Songs) is a love story that speaks of the pleasures of marriage.
[**1 and 2 Kings**](Book-of-1-Kings.html) tell of the kings who follow David. His son Solomon begins well but then descends into compromise with idolatry. When Solomon’s son becomes king, the ten northern tribes split from him, dividing the kingdom into north (Israel) and south (Judah), with only the tribes of Judah and Benjamin remaining faithful to David’s line. None of the kings of the northern kingdom followed the Lord, and only a few from the south did. ([**2 Chronicles**](Book-of-2-Chronicles.html) tells more about the kings of Judah, or the southern kingdom.) There were many dynasties in the north, but all the southern kings were descendants of David.
Throughout the time of the kings, God sent prophets to warn His people that judgment was coming if they did not repent of their sin. [**Hosea**](Book-of-Hosea.html) and [**Amos**](Book-of-Amos.html) spoke to the northern kingdom. [**Isaiah**](Book-of-Isaiah.html), [**Jeremiah**](Book-of-Jeremiah.html) (and [**Lamentations**](Book-of-Lamentations.html), written by Jeremiah), [**Joel**](Book-of-Joel.html), [**Micah**](Book-of-Micah.html), [**Nahum**](Book-of-Nahum.html), [**Habakkuk**](Book-of-Habakkuk.html), and [**Zephaniah**](Book-of-Zephaniah.html) spoke to the southern kingdom. ([**Obadiah**](Book-of-Obadiah.html) and [**Jonah**](Book-of-Jonah.html) spoke to foreign nations.) The people did not repent, and finally God sent judgment. The northern kingdom was destroyed by Assyria about 722 BC, and the southern kingdom was defeated by Babylon in 586 BC. Jerusalem and the temple were destroyed, and many of the people of Judah were deported to Babylon. [**Ezekiel**](Book-of-Ezekiel.html) and [**Daniel**](Book-of-Daniel.html) were prophets of God during this time of exile. The book of [**Esther**](Book-of-Esther.html) is the history of Jews living in Persia during this same time.
After Judah had been in exile for 70 years, God started bringing the people back to Jerusalem to rebuild. [**Nehemiah**](Book-of-Nehemiah.html) and [**Ezra**](Book-of-Ezra.html) record this time of rebuilding, and the prophets [**Zechariah**](Book-of-Zechariah.html), [**Haggai**](Book-of-Haggai.html), and [**Malachi**](Book-of-Malachi.html) spoke God’s word to the people during this time. All along the way, the prophets spoke of a restored kingdom, a new covenant, and a descendant of David who would rule forever. They even began to indicate that Gentiles (non\-Jews) would be included in the blessing. But just how all this would come about was not made clear yet. Malachi is the last Old Testament prophet, and after him there were about 400 years without any prophetic speech recorded in Scripture. During those 400 years, Israel gained independence briefly but then was subjugated by the Roman Empire.
In the New Testament Gospels ([**Matthew**](Gospel-of-Matthew.html), [**Mark**](Gospel-of-Mark.html), [**Luke**](Gospel-of-Luke.html), and [**John**](Gospel-of-John.html)), a new prophet, John the Baptist, comes on the scene as the first prophet in four centuries, announcing that the Kingdom is at hand and that the Messiah who would rule is on the scene. He identifies this Messiah as Jesus. Each of the four gospels tells us about Jesus’ life and ministry. Although He was born in Bethlehem, that was not His beginning, for He is actually God in human flesh come to live among us! The gospels record His miracles and divine claims such as claiming to be equal with the Father, forgiving sin, and accepting worship. Jesus gathered a small group of twelve disciples to train and teach. He revealed to them that He would be killed to pay for the sins of the world. They did not understand what He was saying then and rejected the idea. How could the king, the Messiah, be killed? But, just as He said, Jesus was betrayed and crucified and then rose from the dead. Instead of instituting an earthly political kingdom, He told His disciples to spread the good news of His life, death, and resurrection to the whole world. Anyone who trusts in Him will have their sins forgiven and become part of His kingdom. When the time is right, He will return visibly and powerfully. The Old Testament Law is fulfilled by Him, and because of Him the temple as well as the sacrifices and the priesthood are obsolete. When He returns, the promised kingdom will be inaugurated.
The book of [**Acts**](Book-of-Acts.html) records the coming of the Holy Spirit and the spread of the gospel across the known world by the original disciples (apostles), minus the betrayer Judas and plus his replacement Matthias, as well as a new apostle named Paul. Paul had been a persecutor of the church, but Christ appeared to him and commissioned him to become an apostle to the Gentiles.
The New Testament Epistles are letters written by the apostles to Christians in various parts of the Roman Empire, explaining correct doctrine and admonishing correct behavior. Thirteen of the epistles are written by Paul, and their titles reveal to whom they were written: [**Romans**](Book-of-Romans.html), [**1 and 2 Corinthians**](Book-of-1-Corinthians.html), [**Galatians**](Book-of-Galatians.html), [**Ephesians**](Book-of-Ephesians.html), [**Philippians**](Book-of-Philippians.html), [**Colossians**](Book-of-Colossians.html), and [**1 and 2 Thessalonians**](Book-of-1-Thessalonians.html) were written to churches in the cities of Corinth, Galatia, Ephesus, etc.; [**1 and 2 Timothy**](Book-of-1-Timothy.html), [**Titus**](Book-of-Titus.html), and [**Philemon**](Book-of-Philemon.html) were written to individuals. All of these letters explain further who Jesus is and how the gospel relates to everyday life.
Several other epistles are named after the men who wrote them: [**James**](Book-of-James.html); [**1 and 2 Peter**](Book-of-1-Peter.html); [**1, 2 and 3 John**](Book-of-1-John.html); and [**Jude**](Book-of-Jude.html). The author of the epistle to the [**Hebrews**](Book-of-Hebrews.html) is unknown, but it is written to Hebrews (Jews), explaining how all the Old Testament has been fulfilled in Jesus.
[**Revelation**](Book-of-Revelation.html) is the final book of the Bible. John the apostle penned it to relate visions he received from Jesus. Revelation is filled with fantastic and mysterious imagery, but it all points to the fact that one day Jesus will return, and His reign will be visible and undeniable. In Him all the promises to Abraham and to the world will be fulfilled. Those who reject Him will be banished to the lake of fire. It is because of His life, death, and resurrection that people can be forgiven and have the kind of fellowship with God that Adam and Eve first knew and then lost. At the end of it all, God will create a new heavens and new earth. The climax of the story is in Revelation 21:3: “And I heard a loud voice from the throne saying, ‘Look! God’s dwelling place is now among the people, and he will dwell with them. They will be his people, and God himself will be with them and be their God.’”
The Bible is a saga that spans all of human history. The story of the Bible is that our fellowship with God, which was lost in the beginning, is being restored through the ministry of Christ. This fellowship will be experienced perfectly in the re\-created heavens and earth, but through the Holy Spirit, those who put their faith in Christ can enjoy a measure of that fellowship here and now.
The best way to get to know the Bible is to read it. If you are just getting started, you can get the “storyline” of the Bible by reading the following books in this order:
Genesis
Exodus
Numbers
Joshua
Judges
1 Samuel
2 Samuel
1 Kings
2 Kings
Ezra
Nehemiah
Luke (or any of the other gospels)
Acts
Revelation
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What does it mean to love like Jesus?
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Answer
A [Christian](become-a-Christian.html) wants to be as much like Jesus as he or she can be. Part of being like Jesus is loving like Jesus loved. God has a goal of conforming us to the image of His Son (Romans 8:29\). Jesus was always obedient to the Father (John 8:29\), He was pure in every way (Hebrews 4:15\), and He loved people selflessly (Matthew 9:36; 14:14\). He commanded His disciples to love each other the same way He had loved them (John 13:34\). But that presents a problem. Jesus demonstrated His love by dying for us, saying, “There is no greater love than this” (John 15:13\). Since most of us will never be called upon to die for someone, what does it mean to love like Jesus?
John 3:16 tells us what it means to love like Jesus loves: “God so loved the world that he gave his one and only Son.” Godly love gives sacrificially. Loving like Jesus means we hold everything we own with loose hands. We are willing to part with money, time, and possessions in order to serve other people. We recognize that all we have is on loan to us from our Father in heaven and we are responsible for what we do with it (Matthew 25:14–30\). We give people what they need when it is within our power to do so. When we see a brother or sister in need, and we have resources that could help, we are to share what we have with them (James 2:15; 1 John 3:16–17\).
Jesus was undiscriminating in the way He loved. He warned us that it is easy to love those who are like us (Luke 6:32–33\). But Jesus loved even His enemies and expects His followers to do the same (Luke 6:35\). He healed, fed, and ministered to many who would later cry, “Crucify Him!” (Matthew 27:20–22\). He washed the feet of [Judas Iscariot](Judas-Iscariot.html), knowing that within hours Judas would betray Him (John 13:4–5\). He made a point of ministering to the hated Samaritans (John 4\), even making a [Samaritan](what-is-a-Samaritan.html) the hero of a parable (Luke 10:25–37\). Rich and poor, young and old, religious and pagan—people flocked to hear Jesus because He loved them (Mark 10:1; Matthew 9:35–36; Luke 18:18\).
To love like Jesus means we cannot be selective in how we treat people. James strongly condemns favoritism based on financial or social status: “But if you show favoritism, you sin and are convicted by the law as transgressors” (James 2:9\). We are to treat every human being with dignity and respect, remembering that this person is a special creation, designed in the image of God (1 John 2:9–10; 4:20–21\). We must work to rid our hearts of racial prejudice, socio\-economic snobbery, and religious superiority. None of that belongs in the life of someone who wants to love like Jesus loves.
We must not equate love with complete acceptance of everything someone does. Jesus did not tolerate sin, deception, or false followers. He was painfully direct with the Pharisees, religious leaders, and those who claimed to love Him but loved their lives more. While still loving them, Jesus rebuked the Pharisees, calling them “Hypocrites!” and “Blind fools!” (Matthew 23:13, 16\). He challenged the religious leaders with the warning, “Not all who say to me, ‘Lord, Lord’ will enter the kingdom of heaven. Only the one who does the will of my Father in heaven” (Matthew 7:21\). He puzzled the half\-hearted by telling them, “No one who puts a hand to the plow and looks back is fit for the kingdom of heaven” (Luke 9:62\).
Loving like Jesus means we care enough about the souls of others to tell them the truth. A rich young ruler came to Jesus with good intentions, but with a lack of surrender (Luke 18:18–25\). He wanted what Jesus offered, but he did not want Jesus. He loved his money more, and Jesus lovingly pointed out the young man’s greed. We do not love people by watering down the gospel that could save them. Jesus never changed the truth to satisfy the “itching ears” of His listeners (see 2 Timothy 4:3\). He loved them enough to warn them, challenge them, teach them, and forgive them all the way to the cross (Luke 23:34\).
[Forgiveness](what-is-forgiveness.html) is another way we can love like Jesus. We forgive when we’ve been wronged (Matthew 6:14; Ephesians 4:32\). Our selfishness wants to hang on to the wound, cherishing it, cradling it, and reliving it. But Jesus forgave and tells us to forgive as well (Mark 11:25\). We cannot love someone we won’t forgive. Jesus does not hold our forgiven sins over us; rather, He pronounces us clean and restored (1 John 1:9\). There may be consequences for our sin, but He loves us through them and helps us learn from them. When we forgive someone, we can love and pray for that person with a clean conscience because we have done what God commands us to do (Colossians 3:13; Ephesians 4:32\).
Jesus told His disciples that the primary way the world would know they were His was by their love for one another (John 13:35\). If we love Jesus, then we will love what He loves, which is people. And as we practice loving like He loved, we become more like Him.
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What is the key to growing as a new believer?
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Answer
If you are reading this article as a new believer in Christ, welcome to the family of God! As a newborn baby must continue to grow after birth, so must new believers continue to grow in faith, in wisdom, and in holiness to become more like Jesus (2 Peter 3:18\). If a baby does not grow after it is born, something is wrong. All birth results in growth. We grow at different rates and in different ways, but growth is evidence of life.
When Jesus told Nicodemus that he “must be born again” in order to see the kingdom of God (John 3:3\), He was using a metaphor that we all understand. Babies don’t strain to grow every day. They grow because they are alive. When we are born of the Spirit, the Holy Spirit of God moves into our hearts and begins to change us from the inside out.
Growing as a new believer is not ultimately a matter of changing outward behaviors. It is a work of the Spirit on the inside. Upon our exercise of faith (Romans 10:9–10\), He begins to transform our thoughts, our attitudes, our desires, and our perspective to be more like His. Growth is not brought about by a fleshly effort to clean up our act. It is the Holy Spirit’s work in us that causes us to want to pursue godliness. If no such desires exist, then it is likely that no [new birth](new-birth.html) has occurred (James 2:17–18\).
Another key to growing as a new believer is recognizing the importance of God’s Word in this new life of faith. Just as the regular intake of milk is critical for a baby’s growth and development, so God’s Word is critical for new believers. “Like newborn babies, long for the pure milk of the word, so that by it you may grow in respect to salvation” (1 Peter 2:2, NASB).
There are many thought patterns to replace, attitudes to reform, and behaviors to alter as an ungodly sinner becomes a holy saint. Romans 12:1–2 says, “I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect.” Our minds are renewed as we allow God’s truth to replace the world’s lies. That continual renewal produces spiritual growth.
Another key for growing as a new believer is seeking godly fellowship. Most of the New Testament is written to churches, not individuals. The importance of [Christian fellowship](Christian-fellowship.html) cannot be overstated. But fellowship involves more than simple church attendance as a spectator. Believers *are* the church (Ephesians 1:23; Colossians 1:18\). Each member is a part of [Christ’s Body](body-of-Christ.html) on earth (Ephesians 1:22\). Together we reach the lost world, minister to each other, and practice unity that prepares us for an eternity in heaven. New believers must find a church that teaches God’s Word, get involved in serving, and develop healthy relationships with other believers (Proverbs 27:17\).
Practicing obedience also helps new believers grow and creates healthy behavior patterns. Before we knew Jesus, we did what we wanted to do according to our fleshly lusts and passions (1 Peter 1:14\). We obeyed our flesh. Learning to crucify that flesh and live according to the Spirit is a crucial part of living as a Christian (Ephesians 5:16, 25\). The Bible calls this “walking by the Spirit.” Growing believers continually surrender more and more areas of their lives to the obedience of Christ and let go of their right to control things.
Another important step in growing as a new believer is guarding what we allow into our minds and hearts. Proverbs 4:23 says, “Above all else, guard your heart, for everything you do flows from it.” When we surrender our lives to Christ, we become citizens of another kingdom. The closer our walk with God, the more we will feel like “strangers and pilgrims” here on earth (1 Peter 2:11, KJV). Our appetites begin to change; we evaluate our entertainment choices, our friendships, our habits, and our thought lives, asking, “Does this lift my heart up in praise to God or pull me down into worldliness?” In growing as a new believer, we saturate our lives with worship, praise, prayer, Scripture, godly relationships, purity, and wholesome entertainment (see Philippians 4:8\).
Growing as believers in Christ is a lifelong process. We never reach the place where we can say, “I have arrived. I no longer need to grow.” Even the apostle Paul did not consider himself to have “arrived” (Philippians 3:12\). Growing in wisdom and maturity keeps us working in harmony with God’s plan for our lives. And we learn that, the more we know of God, the more there is to know.
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What is the significance of the land of Canaan in the Bible?
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Answer
The land of Canaan in the Bible refers to the ancient geographical area God promised to give to Abraham and his descendants. It is not merely the land where the Israelites would live, but the sworn inheritance of God’s chosen people: “The whole land of Canaan, where you now reside as a foreigner, I will give as an everlasting possession to you and your descendants after you; and I will be their God” (Genesis 17:8; see also Exodus 6:4; Leviticus 25:38; Deuteronomy 32:49; 1 Chronicles 16:18; Psalm 105:11\).
Where is Canaan now? The boundaries of the ancient land of Canaan included territory on the eastern shore of the Mediterranean Sea west of the Jordan River, which today encompasses modern Lebanon, portions of southern Syria, and Israel.
Noah’s grandson was Canaan, the son of Ham, from whom the Canaanite peoples originated (Genesis 9:18\). The Canaanite race was [cursed](curse-Ham-Canaan.html) probably because of the sin of Ham against his father, Noah (Genesis 9:25–26\). The Bible does not specify the sin of Ham (in which Canaan may have been involved), but the act was disgraceful enough for God to pronounce judgment on Canaan’s descendants, the Canaanites.
*Canaanite* is also a term used to designate the Northwest Semitic languages of the people living in the land of Canaan.
When the Israelites led by Moses arrived at Canaan, they found the inhabitants of the land to be mighty people, giants even, with many large, fortified cities (Numbers 13:28\). The Canaanites worshiped numerous foreign deities, and their religion and culture were known to be extremely immoral and wicked (Genesis 10:19; Exodus 13:5; Leviticus 18:27; Judges 1\).
Canaan was also an exceptionally fertile region, described in the Bible as “a land flowing with milk and honey” (Exodus 3:17; Numbers 13:27\).
In Deuteronomy 7:1, as Israel was poised to take possession of the land of Canaan under Joshua’s leadership, seven separate nations inhabited the region: [Hittites](Hittites.html), [Amorites](Amorites.html), [Canaanites](Canaanites.html), Girgashites, [Perizzites](Perizzites.html), Hivites, and [Jebusites](Jebusites.html).
Scripture depicts the people of Canaan as idolatrous and superstitious (Deuteronomy 29:17\). God warned the Israelites not to follow in the detestable practices of the Canaanites: “When you enter the land the LORD your God is giving you, be very careful not to imitate the detestable customs of the nations living there. For example, never sacrifice your son or daughter as a burnt offering. 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” (Deuteronomy 18:9–11, NLT; see also Leviticus 18:26\).
God’s chosen people were to conquer the Canaanite nations, utterly destroying them and occupying their land. They were to show them no mercy, make no treaties with them, or intermarry with them (Deuteronomy 7:23–24; Joshua 23:12; Judges 2:2\). God strictly warned Israel, “Do not bow down before their gods or worship them or follow their practices. You must demolish them and break their sacred stones to pieces” (Exodus 23:24; see also Deuteronomy 7:5, 25\).
Moses encouraged Joshua and all of Israel not to fear the Canaanites. The same God that had brought them out of Egypt would take them into the [Promised Land](Promised-Land.html): “Be strong and courageous! For you will lead these people into the land that the LORD swore to their ancestors he would give them” (Deuteronomy 31:7, NLT; see also Deuteronomy 7:17–18\).
The land of Canaan beautifully signifies the believer’s blessings in Jesus Christ. Some Bible readers mistakenly view Canaan—the Promised Land—as a portrait of heaven. But Christians do not have to go to war to gain entrance into heaven. Conquering Canaan represents living the victorious Christian life, which involves hard\-fought battles as well as abundant blessings. Israel’s conquest of the land of Canaan also symbolizes entering into God’s rest, which is the victory won for believers through faith in Jesus Christ (Hebrews 4—5\).
Joshua led Israel into the land of Canaan and thus became a type of Christ. It is Jesus who takes believers into the place of spiritual rest and victory and gives them their promised inheritance. As Joshua assigned the tribes of Israel their allotted inheritance of land, so Jesus has granted us our spiritual inheritance (Ephesians 1:3–23\).
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What is guile in the Bible?
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Answer
Guile is craftiness, deceit, or cunning. The word itself is used primarily in the King James Version and other older translations of the Bible. From the root word *guile* we get the adjective *beguiling*, which means “charming in a deceptive way.”
Several different Hebrew words are translated “guile” in the Old Testament. Each of them means “deceit, treachery, and dishonesty” as in Psalm 32:2, which says, “Blessed is the man unto whom the LORD imputeth not iniquity, and in whose spirit there is no guile” (KJV). In the New Testament, *guile* is used in John 1:47, in which Jesus says of Nathanael, “Behold an Israelite indeed, in whom is no guile!” (KJV) and in 1 Peter 3:10, which says, “He that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile” (KJV).
[Jacob](life-Jacob.html) is an example of a man who practiced guile (Genesis 25\). His very name is a Hebrew idiom for “deceiver.” Jacob used guile to con his brother, Esau, out of his birthright (Genesis 25:29–34\). He used guile to trick his elderly father into blessing him, the second\-born, instead of the firstborn (Genesis 27\). Jacob found himself on the receiving end of guile, too. His father\-in\-law proved to be as full of guile as Jacob (Genesis 29:16–30\). We may use guile to get us what we want in the moment, but God cannot bless it, and we often end up the victims of our own deception.
The word *guile* is always used in a negative sense in the Bible. There is nothing good about guile. “The serpent beguiled Eve through his subtilty” (2 Corinthians 11:3, KJV). God is truthful, and He requires His human creations to be truthful as well (Leviticus 19:11; Ephesians 4:25\). Jesus “did no sin, neither was guile found in his mouth” (1 Peter 2:22\). All forms of dishonesty, deception, and evil cunning are soundly condemned throughout Scripture (see Proverbs 6:16–17\). When Jesus said of Nathanael that he had “no guile,” He was giving Nathanael a high compliment. May it be said of each of us that we are also without guile.
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What is the Letter of King Abgar to Jesus?
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Answer
The Letter of King Abgar to Jesus, or the Abgar Letter, is a document written originally in Syriac that purports to be a letter to Jesus and Jesus’ supposed response. The church historian [Eusebius](Eusebius-of-Caesarea.html), Bishop of Caesarea (c. 260—340\), translated the letter into Greek for inclusion in his *Historia Ecclesiastica*. Through the centuries various legends have sprung up around the Abgar Letter.
The king who supposedly sent the letter to Jesus was Abgar V, king of Edessa. Edessa was the capital of Osroene and a major Mesopotamian city on the northern edge of the Syrian plateau (in what is now southeast Turkey). Edessa is called Urfa today. The letter is rather short. In it, King Abgar tells Jesus that he has heard of the miracles Jesus was performing and asks the Lord to come to Edessa and heal him of a malady. The king also invites Jesus to stay in Edessa, where He would be protected from the animosity of the Jews in Jerusalem. Abgar sent the letter to Jesus by means of a courier named Ananias.
In the reply to the letter from Abgar, Jesus supposedly wrote, “Blessed art thou that hast believed in me, not having seen me,” but then declines to visit Edessa, citing His need to finish His work in Jerusalem. Jesus promised, however, to send a disciple later to heal Abgar. According to the legend, the disciple who healed King Abgar after Jesus’ ascension was Judas Thaddeus, also called Addai, who was one of the 70 (or 72\) disciples mentioned in Luke 10:1\.
Later, another passage was added to the Letter of King Abgar to Jesus. In it, Jesus promised that, wherever the letter was, that place would have protection from enemies. Naturally, copies of the letter were made and distributed to various cities that wanted divine protection. Individuals even began carrying copies of the letter on their persons as good\-luck charms to ward off evil.
Other superstitions began to crop up, too. One legend that became popular in the Middle Ages was that there was an image of Jesus Christ associated with the Letter of King Abgar. At first, it was said the picture was painted by Hannan, a court painter in Edessa who had actually seen Christ. Later, a story began to circulate that the portrait appeared on its own, through divine agency, and that it was the image that cured King Abgar. The monk [John of Damascus](John-of-Damascus.html) provided more fantastic details, saying that Jesus had pressed His face into a cloth, causing the image to miraculously appear. This image of Jesus is called the Image of Edessa or the Holy Face of Edessa. In the Eastern Orthodox Church, the image is called the [Mandylion](Mandylion.html) and is considered a holy relic, the first [icon](religious-iconography.html).
The Letter of King Abgar to Jesus claims to include a correspondence from Jesus Himself. The problem with this is that, while the Bible shows Jesus teaching orally, it never shows Him writing. The written word was not how Jesus operated. Jesus left the *Church*—not a body of writing. He said, “All this I have spoken while still with you. But the Advocate, the Holy Spirit, whom the Father will send in my name, will teach you all things and will remind you of everything I have said to you” (John 14:25–26\). To remember what Jesus had spoken, the apostles were to rely on the Holy Spirit. There was no written text for them to consult.
The fact that the biblical record tells us nothing of Jesus’ writing makes any claim that someone has a Jesus\-written document suspect. Jesus taught the disciples, and the Holy Spirit aided in remembrance and interpretation, allowing the apostles to deliver the New Testament [canon](canon-of-Scripture.html).
The consensus of Bible scholars is that the Letter of King Abgar to Jesus is fraudulent. The document was probably written in the third century AD and then placed where Eusebius would eventually find it. This is not to say that some sort of letter never existed. The question concerns the authorship and date of the letter. It is thought that the basis for the legend surrounding the letter is the Syrian king Abgar IX, who converted to Christianity in the late second century.
Although a fake, the Abgar Letter was believed to be real by many in the third\-century church. The letter even found its way into liturgical use. Today, King Abgar is considered a saint in the [Eastern Orthodox Church](Eastern-Orthodox-church.html) (with feasts in his honor on May 11 and October 28\) and in the [Syriac Orthodox Church](Syriac-Orthodox-Church.html) (with a feast on August 1\).
Biblical Christianity is defined by its authority: the sixty\-six\-book canon. It has no room for relics, images, or supposed letters from Jesus. The spurious Letter of King Abgar to Jesus is an argument for shunning any addendums, supplements, or additions to Scripture.
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Is God perfect?
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Answer
*Perfect* means “without flaw.” God is perfect in every way. He is flawless. “He is the Rock, his works are perfect, and all his ways are just. A faithful God who does no wrong, upright and just is he” (Deuteronomy 32:4\).
Being perfect, God is the standard by which everything else will be measured. It would be impossible for God to be imperfect because that would mean that another standard has found a flaw in Him. But whose standard would that be? If there is another standard higher than God’s standard, then that means God is subject to judgment by something else, making that other thing god. Humanity often tries to elevate its own opinions above God’s decrees, thereby implying that He is flawed. Any time someone says, “If I were God, I would do such and such” or “If I were God, I would never do this or that,” he reveals his own haughty spirit, not the imperfection of God. When we judge God by our own standards, we are in effect placing ourselves on His throne.
Psalm 18:30 says that all God does and says is perfect: “As for God, his way is perfect: The LORD’s word is flawless; he shields all who take refuge in him.” God’s perfection is seen in His character, His Word, and His actions.
1\. *His character.* A person’s character is the sum total of all the qualities that make a person an individual. Character is displayed in words and actions but is not limited by words or actions. We call God’s character qualities His [attributes](attributes-God.html). When the Bible describes the nature of God, it uses the word *is*. For example, 1 John 4:16 says that “God is love.” This means that God does not just possess loving feelings; He is all that love means (1 Corinthians 13:4–8\). Love is His nature. God perfectly defines love.
God is also faithful. First Corinthians 1:9 says, “God is faithful, who has called you into fellowship with his Son, Jesus Christ our Lord.” That means that those whom God chose to redeem and justify He keeps. God will not lose anyone who desires to be saved. His faithfulness sustains us even when we are unfaithful to Him (2 Timothy 2:13\). The perfect faithfulness of God means that He remains the same regardless of circumstances or human behavior. If He said it, He will do it (Isaiah 46:9–11\). If He declares it to be so, then it is so.
God is just, and perfectly so (2 Thessalonians 1:6\). We get our innate sense of justice from our Creator, who embodies justice. All hints of fairness or righteousness found in us have their completeness in a perfect God. Even His forgiveness is just because, for the believer, sin has already been punished in Christ (1 John 1:9\). The perfection of God’s justice means God pronounces those who are [in Christ](in-Christ.html) “not guilty”—to do otherwise would be to punish the same offense twice, and that would be unjust.
2\. *His Word.* Jesus prayed to the Father, “Sanctify them by the truth. Your word is truth” (John 17:17\). We make the critical observation in this verse that Jesus did not merely say that God’s Word is *true*, an adjective that means “not false.” Rather, He used the noun *truth*. Jesus equated God’s written Word, the Bible, with absolute truth. Any idea that claims to be truth but is contrary to God’s Word is not truth. Since God is perfect, every word He speaks is also perfect.
3\. *His actions.* God’s actions have sometimes puzzled people and created skepticism in those who wonder whether God is perfect. Some of His actions, particularly in the Old Testament, are difficult to understand and may even seem cruel to our understanding. Moses, “whom the LORD knew face to face” (Deuteronomy 34:10\), wrote that God “does no wrong” (Deuteronomy 32:4\). This same Moses was barred from the Promised Land, but he still saw God’s perfection in all His actions. Moses knew that, if he did not like or understand something God did, it was he, not God, who needed to change.
When we evaluate some of God’s actions from our own perspective, we can unwittingly set ourselves in judgment over God. That is a dangerous position to hold because God is our judge; we are not His. We must relinquish our perceived right to adjudge and approve of God’s methods. When we begin our quest for understanding with the premise that God is right, we gain greater insight (Proverbs 3:5–6\).
God is perfect; we are not. But when He saves us, the Holy Spirit moves in and begins to transform our imperfections (1 Corinthians 6:19–20; 2 Thessalonians 2:13\). God’s goal is that we become “conformed to the image of His Son” (Romans 8:29\). Although we know we will never attain absolute perfection in this fallen world, He wants us to pursue it (Hebrews 12:14; 1 Peter 1:14–16\). The pursuit itself is of great value because we are working in harmony with what God desires for us. God is perfect. Jesus is perfect. We become perfected as we keep our eyes on Him and seek to imitate Him in every choice we make (Hebrews 12:2–3; Ephesians 5:1\).
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What is godly wisdom?
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Answer
Proverbs 16:16 says, “How much better to get wisdom than gold, to get insight rather than silver!” The Bible urges us often to seek wisdom above all things (e.g., Proverbs 4:7\). But there are different kinds of wisdom. First Corinthians 3:19 says, “For the wisdom of this world is foolishness in God’s sight.” And verse 20 says, “The Lord knows that the thoughts of the wise are futile.” There is obviously a difference between godly wisdom and worldly wisdom (see James 3:13–17\).
Godly wisdom is, of course, from God and honors God. Godly wisdom starts with the fear of God and results in a holy life. Worldly wisdom, on the other hand, is not concerned with honoring God but with pleasing oneself. With worldly wisdom, we may become educated, street\-smart, and have “common sense” that enables us to play the world’s game successfully. Godly wisdom enables us to prepare ourselves for eternity. With godly wisdom, we trade earthly values for biblical values (1 John 2:15–16\). We recognize we are citizens of another kingdom, and we make choices that reflect that allegiance (Philippians 1:27; 3:20\). Having godly wisdom means we strive to see life from God’s perspective and act accordingly.
The book of Proverbs is part of the Bible known as [wisdom literature](wisdom-literature.html). Proverbs is full of practical instructions for life. Many proverbs contrast the wise with the foolish and warn against repeating foolish actions (e.g., Proverbs 3:35; 14:24; 15:7; 26:11\). Everyone makes mistakes, but the wise learn from their mistakes and take steps to avoid repeating them. The foolish may make the same mistake over and over again and never learn their lesson.
Godly wisdom may look very different from worldly wisdom. Jesus highlighted these differences in His [Sermon on the Mount](sermon-on-the-mount.html) (Matthew 5—7\). For example, He 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.” Godly wisdom often requires us to do that which is opposite our natural inclinations. Godly wisdom goes against the “conventional wisdom” of the day; it is not focused on self\-preservation but on furthering the kingdom of God. We can only live in godly wisdom when we are committed to crucifying our flesh and living in the Spirit (see Galatians 2:20; Ephesians 5:16, 25\).
The primary way we gain godly wisdom is by learning God’s Word (Psalm 119:169\). “The unfolding of your words gives light; it gives understanding to the simple” (Psalm 119:130\). No one is born wise; we must acquire wisdom from God if we are to be truly wise: “Your commands are always with me and make me wiser than my enemies. I have more insight than all my teachers, for I meditate on your statutes. I have more understanding than the elders, for I obey your precepts” (Psalm 119:98–100\).
Colossians 3:16 says, “Let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom, singing psalms and hymns and spiritual songs, with thankfulness in your hearts to God.” Immersion in God’s Word produces a heart of worship and thanksgiving. That heart of worship becomes fertile soil for seeds of wisdom to grow. Jesus prayed to the Father: “Sanctify them by your truth; [your word is truth](your-word-is-truth.html)” (John 17:17\). He wants His followers to be set apart from the world, making godly choices and living godly lives (1 Peter 1:15\). We can only do that when His Word lives in us.
We can also develop godly wisdom by carefully selecting those who journey through life with us: “Whoever walks with the wise becomes wise, but the companion of fools will suffer harm” (Proverbs 13:20\). Paul instructed the Corinthians to “imitate me as I imitate Christ” (1 Corinthians 4:16; 11:1\). Those who want godly wisdom will choose for their heroes those who exhibit wisdom in their personal lives.
Scripture tells us to ask for godly wisdom: “But if any of you lacks wisdom, let him ask of God, who gives to all generously and without reproach, and it will be given to him” (James 1:5\). God wants us to have His wisdom. He is delighted to give it to us when our hearts are set to receive it. However, James goes on to say, “But he must ask in faith without any doubting, for the one who doubts is like the surf of the sea, driven and tossed by the wind. For that man ought not to expect that he will receive anything from the Lord, being a double\-minded man, unstable in all his ways” (verses 6–8\). God knows the position of our hearts. When we are committed to trusting Him and obeying His Word, He pours out His wisdom on us (see Jeremiah 29:13\). But if we want to retain the right to disobey, we are double\-minded and may not receive the wisdom we ask for.
[Solomon](life-Solomon.html) received godly wisdom when he asked the Lord for it (2 Chronicles 1:10–11\). He became known for his great wisdom, yet, in his later years, he turned away from following the wisdom he’d been given. He disobeyed the Lord and even began to worship idols (1 Kings 11:1–11\). Receiving wisdom did not insure that Solomon would follow the path of wisdom. Sadly, he exchanged his godly wisdom for worldly wisdom, and he suffered for it. The rest of 1 Kings 11 details Solomon’s downfall as the Lord removed His hand of blessing from a man who was once great.
“Indeed, if you call out for insight
and cry aloud for understanding,
and if you look for it as for silver
and search for it as for hidden treasure,
then you will understand the fear of the Lord
and find the knowledge of God.
For the Lord gives wisdom;
from his mouth come knowledge and understanding”
(Proverbs 2:3–6\).
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What is the biblical fix for sexual brokenness?
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Answer
Sexual brokenness can be defined as any sexual activity or sexual experience that does not honor God. The topic of sexual abuse began to dominate public discussion after celebrities disclosed the abuses they had suffered in silence. The [\#MeToo movement](metoo-movement.html) gained popularity as victims of sexual abuse found their voices. We live in a sexually broken culture that is reaping the harvest of the sexual revolution.
Sexual brokenness is nothing new. The Old Testament contains examples of sexual violence, rape, adultery, and every other kind of sexual sin (Ezekiel 33:26; 2 Samuel 13:1–20; Hosea 4:1–2\). The Bible also offers the promise of healing for those who experience sexual brokenness.
Sexual brokenness is due to humanity’s rejection of God’s authority. When a culture removes God as its final authority and replaces Him with [situational ethics](situational-ethics.html) and personal freedoms, chaos results. Sexual expression is often the first target when Satan attacks a person or a nation. Those who refuse biblical values and demand the right to do with their bodies whatever lust dictates reap a host of societal ills: AIDS, fatherless children, rape, homosexuality, perversions, pedophilia, unwed births, abortion, child molestation, and more.
Sexual brokenness can be confronted on two levels: national and personal. Psalm 33:12 says, “Blessed is the nation whose God is the Lord.” A nation’s sexual brokenness can be reversed if the people in that nation will return to God (Zechariah 1:3\). When godly laws are reinstated, punishments are enforced for sexual crimes, and leaders model integrity and morality, a nation regains its collective sanity. Sexual brokenness begins to heal as respect, honor, and purity become social norms. The children born into such a world can grow up whole and happy without the scars their parents and grandparents carried.
Individuals who realize their lives are sexually broken can also seek healing in the Lord. Psalm 23:3 says of the Lord our Shepherd: “He restores my soul. He leads me in paths of righteousness for his name’s sake.” God is the Restorer of broken people. To restore means to make as though new, and there are several ways that God makes sexually broken people new:
1\. He renews our minds through His Word (Romans 12:1–2\). He replaces old thought patterns with His truth. Lies that once kept us in bondage are now recognized as lies and rejected (2 Corinthians 10:5\). Destructive thinking that led to depression, addiction, or promiscuity can be replaced with godly thoughts and self\-worth as biblical truth takes root and grows.
2\. He heals our attitudes about our bodies. A body that once brought shame becomes the temple of the Holy Spirit when we surrender our lives to Him (1 Corinthians 6:19–20\). We learn to value our bodies, and we realize we were created for God’s purpose and pleasure (Colossians 1:16\), not as a toy for someone else.
3\. He restores relationships. Whereas in our sexual brokenness we may have defiled many relationships, we now learn how to treat others with all purity (1 Timothy 5:1–2\). We make amends for any part we may have had in creating or sustaining the brokenness, asking forgiveness when appropriate and forgiving all who sinned against us (Matthew 18:21–35\).
4\. Once restored, we set healthy boundaries for our own sexuality. We recognize that sex is a good gift from a loving Creator and, when used wrongly, only wounds our souls. We obey the command to “flee from sexual immorality” (1 Corinthians 6:18\). We recommit ourselves to purity in body and soul and set wise boundaries in order not to “make provision for the flesh and its lusts” (Romans 13:14\).
Part of healing from sexual brokenness is to allow God’s Word, not our culture, to define [sexual immorality](sexual-immorality.html). If we are to be followers of Christ, we look only to Him for direction (Hebrews 12:2\). It matters not what culture thinks, what celebrities do, or what our neighbors approve. It only matters what God says, and it is His approval we seek if we want to remain sexually healed.
We must all accept the fact that we are broken in many ways. This world breaks us. Evil breaks us. Heartache, pain, betrayal, and abuse can break us. Scars linger long after healing has occurred, and remnants of our old selves may still battle for attention. Those who are same\-sex attracted may always battle that desire. Rape victims may always flinch when touched a certain way. [Child abuse](overcome-abuse.html) survivors and victims of sex trafficking and other sex crimes may carry the scars and the social judgments for the rest of their earthly lives. But inner healing can take place anyway. Learning to find complete fulfillment in a vital relationship with Jesus provides the strength to overcome sexual brokenness.
We are “more than conquerors through Him who loves us” (Romans 8:37\). Speaking of the newly rebuilt temple, God says, “The glory of this present house will be greater than the glory of the former house. . . . And in this place I will grant peace” (Haggai 2:9\). When our bodies are dedicated to the Lord as His temple, we can claim this promise for ourselves. We can conquer sexual brokenness when the Lord of heaven’s armies is on our side (Isaiah 41:10; Jeremiah 1:19\).
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What does it mean that God is a God of order?
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Answer
The Bible’s teaching that God is a God of order is indirect—we understand that God is a God of order through the negation of the idea that He is associated with disorder: “For God is not a God of disorder but of peace” (1 Corinthians 14:33\). This verse is part of a rebuke of the Corinthian church. Their worship services were out of control, chaotic, and even offensive to unbelievers who visited (1 Corinthians 14:23\). The book of 1 Corinthians is, in part, a letter outlining proper conduct in the worship of God. Paul bases the command for order in the church service on the fact that God Himself is a God of order, not chaos.
Order implies a neat and logical organization of items, tasks, or people. When a room is in order, it has been tidied and everything is in its proper place. God’s universe is orderly. He created everything in an orderly sequence in a six\-day span that set the world as we know it into motion (Genesis 1:31; Exodus 20:11; 31:17\). He created the sun, moon, and stars to regulate time and seasons (Genesis 1:14–18; Psalm 104:19\), and the heavenly bodies operate with precise predictability.
Living bodies are another example of God’s orderliness. The heart pumps blood through organs designed to receive it. The brain fires thousands of messages per second to regulate pain, temperature, respiration, and thought. And a million other chemical and physical reactions take place simultaneously within the body. If one factor was awry, the organism could not live, defend itself, or thrive. The more science discovers about creation, the more we learn about God’s miraculous order.
God is a God of order within His own Person. Although no human being can fully comprehend the tri\-unity of the Lord God Almighty, we see orderliness in the three Persons of the [Trinity](Trinity-Bible.html). Father, Son, and Holy Spirit are distinct Persons, yet they function in complete harmony (Matthew 28:19; John 14:26; 15:26\). Within God Himself is completeness. He needs nothing. He is complete love, complete joy, complete justice, and complete mercy. There exists no division, no conflict, no competition, and no need for change within the Godhead (Malachi 3:6; Numbers 23:19\). Our God is within Himself a God of complete order.
God’s creation of time is another indication of His orderliness. God exists outside of time as we know it, but He created time as a way for earth to mark changes. Time is orderly, sequential, and does not vary based on anything mankind can control. Time keeps us orderly. Rich or poor, young or old, we all have the same number of hours in a day. The sun will rise and set on schedule no matter what may be happening on earth. Because God is a God of order, He keeps everything in motion as He first designed. It is His orderly hand that holds the world in place (Hebrews 1:3; Colossians 1:17\).
Because God is a God of order, He deals with us in orderly ways. He sent His Son, [Jesus Christ](who-is-Jesus.html), into the world at just the right time (Galatians 4:4\). He prefaced the arrival of Jesus with nearly 1,500 years of a sacrificial pattern designed to teach people about holiness and repentance (Leviticus 4:35\). Through the Hebrew nation, He gave His law and showed us what was required to approach a holy God (Exodus 19:12; Leviticus 17:11\). By the time Jesus came, the Jewish people were well\-schooled in the sacrificial system and understood their need for a [Messiah](Old-Testament-Christ.html) to make them right with God (Zechariah 9:9; Hebrews 9:22–23\). God did not spring the idea of a Savior on the world. He spent centuries patiently preparing the world in an orderly fashion (Mark 14:49; John 3:16–18; 5:39\).
Since God is a God of order, we should be, too. We were created to think in orderly ways, reason, judge, and consider all aspects of a matter. God invites us to “come, let us reason together” (Isaiah 1:18\). God enjoys our communion with Him, our questions, our studying of His Word, and our willingness to let Him bring order to our chaotic thoughts. The more like Him we become, the more orderly our lives will be because He is a God of order.
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How many children did King David have?
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Answer
David had eight named wives, others unnamed, and an unknown number of concubines. From these unions, the Bible names nineteen sons and one daughter, Tamar (1 Chronicles 3:1–9\). If we count the son who died in infancy after having been conceived through David’s adulterous relationship with Bathsheba (2 Samuel 12:16–23\), David had at least twenty\-one children by his wives, plus an unknown number by his many [concubines](concubine-concubines.html).
These are the named children, plus a little information about each of them:
1\) [Amnon](Amnon-in-the-Bible.html). David’s firstborn by his wife Ahinoam was a man of low character and driven by lust. He became obsessed with his half\-sister Tamar (daughter of Maakah) and lured her to his room on false pretenses so he could rape her. He was later murdered in revenge by Tamar’s full brother, Absalom (2 Samuel 13\)
2\) Daniel. Nothing is known of David’s second son, born to his wife Abigail.
3\) [Absalom](who-was-Absalom.html). Third in line, Absalom is one of David’s most notorious sons. A son of David’s wife Maakah, Absalom was hot\-tempered and power\-hungry. He planned out the murder of his half\-brother Amnon to avenge the rape of his sister, and then he plotted to steal his father’s throne. He drew a following in Jerusalem, and David was forced to flee the city. To help complete his coup, Absalom had sex with David’s concubines in view of everyone. He died in battle when [Joab](Joab-in-the-Bible.html), commander of David’s army, killed him. See 2 Samuel 13—19\.
4\) [Adonijah](Adonijah-in-the-Bible.html). David’s fourth son, by his wife Haggith, was handsome and undisciplined (1 Kings 1:6\). He is known for a failed attempt to become king of Israel after his father died (1 Kings 1:9\). Adonijah was eventually executed by his half\-brother Solomon, the rightful king, for continued insurrection and attempts to steal the throne (1 Kings 2:23–25\).
5\) Shephatiah. Nothing is known of David’s fifth son, born to his wife Abital.
6\) Ithream. Nothing is known of this son by David’s wife Eglah.
7\) Shimea (Shammua). A son of Bathsheba, David’s seventh son was born in Jerusalem, but nothing else is known about him.
8\) Shobab. Another son of Bathsheba; nothing else is known about him.
9\) Nathan. David’s eighth son was also Bathsheba’s, and nothing else is known of him. We can surmise that Nathan was named after the [prophet Nathan](Nathan-in-the-Bible.html), who had a long\-term association with David.
10\) [Solomon](life-Solomon.html) (also called Jedidiah). David’s most famous son was also by Bathsheba. God chose Solomon to become the next king of Israel. God offered to grant Solomon anything he asked for. Solomon asked for wisdom to rule the people well (1 Kings 3:4–15\). God was so pleased with Solomon’s request that He granted the wisdom and also gave him unmatched wealth and a long life. Solomon was the author of most of the Proverbs, the Song of Solomon, and the book of Ecclesiastes.
David’s remaining children were born in Jerusalem, but we don’t know much else about them:
11\) Ibhar
12\) Elishama
13\) Eliphelet
14\) Nogah
15\) Nepheg
16\) Japhia
17\) another Elishama
18\) Eliada
19\) another Eliphelet
20\) [Tamar](Tamar-Bible.html). We do not know Tamar’s position in the birth order, but do know she was the daughter of Maakah. We are told of her rape at the hands of her half\-brother Amnon and that afterwards she lived in isolation at her brother Absalom’s house (2 Samuel 13:20\).
David had a son named Jerimoth, who is mentioned in 2 Chronicles 11:18\. It’s not clear whether he is one of the sons mentioned above (using another name) or if he was one of David’s sons by a concubine.
It is likely that David had many more sons and daughters who are not recorded in Scripture, as he had more wives and concubines than the ones who are identified (1 Chronicles 3:9\).
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What is prophecy?
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Answer
To prophesy is simply to speak prophecy. *Prophecy* is the noun, and *prophesy* is the verb. *Prophecy* at its most basic definition is “a message from God.” So, to prophesy is to proclaim a message from God. The one who does this is, therefore, a prophet. Although foretelling is often associated with prophecy, revealing the future is not a necessary element of prophecy; however, since only God knows the future, any authoritative word about the future must of necessity be a prophecy, that is, a message from God.
In the Old Testament, there were prophets who simply spoke their divine messages to a king or to the people (e.g., Samuel, Nathan, Elijah, and Elisha). Later, there came a series of “writing prophets” whose messages are preserved in Scripture (e.g., Isaiah, Jeremiah, Ezekiel, Daniel, Hosea, and Malachi). Quite often the prophets would preface their utterances with words such as “thus saith the Lord” (KJV) or “this is what the Lord says” (NIV). The point is that God had communicated something to the prophets, and they were speaking directly for Him. “For prophecy never had its origin in the human will, but prophets, though human, spoke from God as they were carried along by the Holy Spirit” (2 Peter 1:21\).
According to Deuteronomy 13, there are two signs of a true prophet. First, he must not direct people to follow other gods. Second, whenever the prophet says something about future events, those events must come to pass. If the prophet promotes the worship of false gods, or if his predictions fail to come to pass, then he is a false prophet.
God would often give the prophet a message about something that would happen in the short term, to give him credibility on the more long\-term message. For instance, [Jeremiah](life-Jeremiah.html) told the leaders of Judah that the nation would be conquered by Babylon. But another “prophet,” a charlatan named Hananiah, stood up and said the Lord had given him a different message, and claimed that Jeremiah was not a true prophet. Jeremiah told Hananiah that within a year he, Hananiah, would be dead, and within the year he died (Jeremiah 28\). The fact that Jeremiah could so accurately predict the future should have given his other words more credibility.
In the New Testament, [John the Baptist](life-John-Baptist.html) proclaims that the Kingdom of God and the Messiah are on the scene, and he identifies Jesus as that Messiah. John is often called the last of the Old Testament prophets. In the rest of the New Testament, prophets are not mentioned very much. It seems that apostles fulfilled the prophetic role, as they spoke directly and authoritatively for God, and their words are preserved today in Scripture. Ephesians 2:20 lists the apostles and prophets as being the foundation of the church, with Jesus Christ being the [cornerstone](Jesus-Christ-cornerstone.html). Obviously, before the canon of Scripture was complete, God may have communicated directly to people on a more regular basis. Prophecy is listed as one of the gifts of the Spirit (see Romans 12:6–8\).
Of great interest today is whether or not the gift of prophecy continues or if it ceased when the foundational period of the church was complete. First Corinthians 12—14 is the longest New Testament passage relating to prophecy. The church at Corinth was misusing this gift as well as the gift of tongues. One problem they had was that, when the believers gathered, too many prophets were speaking, and they were interrupting each other to boot. Paul says that at most two or three prophets should speak, and they should do so one at a time. Others should carefully consider or evaluate what the prophet says (1 Corinthians 14:29–31\). Perhaps the best understanding is that some people in Corinth thought they were getting a word directly from God, but they could have been wrong; therefore, they needed to submit their prophecies to the judgment of the church. As in the Old Testament, if a New Testament prophecy was contrary to sound doctrine, then the prophecy was to be rejected.
The instruction in 1 Corinthians 14 also suggests that a person should be cautious in speaking for God if the revelation is extra\-biblical. Bearing a “message from God” does not automatically place one in a position of authority. The potential prophet should humbly submit his or her message to the leaders of the church for confirmation. Paul’s directive suggests that the gift of prophecy was already beginning to wane as an authoritative gift at the time 1 Corinthians was written.
A preacher or pastor today fulfills a prophetic role to the extent that he proclaims and explains the written Word of God. However, pastors are never called “prophets” in the New Testament. The pastor can confidently say, “Thus saith the Lord,” if he follows it up with chapter and verse. Unfortunately, some pastors assume a prophetic mantle and make pronouncements that are not from God but from their own imaginations.
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What can we learn from what the Bible says about Jesus and women?
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Answer
In a day when women were considered second\-class, Jesus shattered prejudices and elevated the status of women to unprecedented heights. That value equalization continued with His apostles. Peter warned husbands that, unless they treated their wives with respect, recognizing that women are co\-heirs with them in all God promised, their prayers would be hindered (1 Peter 3:7\). Paul wrote, “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\). The apostles did not learn the value of women from their culture. They learned it from their Master, Jesus. And Jesus treated women with the same love and respect with which He treated men.
Jesus’ elevation of women began before He was even born. In God’s divine plan, He had chosen [a woman](virgin-Mary.html) to begin His process of redeeming mankind. God sent His angel Gabriel to a young woman in the town of Nazareth with the good news that she would be the mother of God’s Son (Luke 1:26–38\). Gabriel’s first words to Mary were, “Greetings, you who are highly favored! The Lord is with you.” God first entrusted a woman with the most important message the world has ever received: the long\-awaited Messiah was on His way.
When Jesus was only eight days old, the Holy Spirit revealed His identity to a woman, Anna (Luke 2:36–38\). So before Jesus was even old enough to declare anyone’s value, God the Father was already at work revealing His heart to His faithful daughters. When Jesus began His earthly ministry, women flocked to hear Him teach, and some even supported Him financially (Matthew 27:55; Mark 15:41; Luke 8:2–3\).
What was it about this Teacher that drew both men and women? Jesus was completely without prejudice. He loved every human being regardless of race, ethnicity, occupation, background, or gender. He treated them equally and included several women among His closest friends (Luke 10:38–39; 24:10; John 11:5\). The fact that women are called by name in the Bible is significant. In a culture where women could not own property or testify in court, a woman’s opinion or her presence at an event was not even worth mentioning. The New Testament shatters those social norms by including the names of many women and the specific roles they played in furthering God’s kingdom.
Jesus broke down more cultural barriers when He took a detour through Samaria. There, He had an encounter with an immoral woman (John 4:4–26\). The fact that she was a Samaritan was enough to bar her from any conversation with a self\-respecting Jew, but, to make matters worse in the disciples’ eyes, she was a *woman* (verse 27\). As they watched, their Master transformed that woman and through her impacted an entire city with His message of hope and redemption (verses 39–41\).
Another time, an immoral woman was paraded before Jesus by Jewish leaders hoping to entrap Him (John 8:2–11\). They demanded that Jesus give His opinion on the punishment she should receive for her adultery. They considered this an easy win since the law required the death penalty (Leviticus 20:10; Deuteronomy 22:22\). If Jesus took the woman’s side, He was negating the law. If He took her accusers’ side, He was negating all He had ever taught about forgiveness (see Mark 2:15–17\). Either way, they figured, they had Jesus cornered. Jesus turned the tables on them and dealt with their self\-righteousness, forcing them to inspect their own lives first: “Let him who is without sin cast the first stone,” He said (John 8:7\). Again in this case, Jesus used the example of a woman to teach an important lesson about [equality](men-women-equal.html) in God’s eyes. We are all sinners, men and women. None of us have the right to pass final judgment on another while hiding our own similar actions (see Romans 2:1–3\).
Women were last to leave the place of Jesus’ crucifixion and first at the empty tomb (Matthew 27:61; 28:1\), indicating that the transforming power of Jesus had given the women courage and boldness to follow Him openly. In a marvelous display of the women’s faith and God’s approval, those women became the world’s first witnesses of the resurrection (Matthew 28:8\).
In all His interactions with women, Jesus treated them with dignity, compassion, and respect. In so doing, He countered the prevailing notions of the day concerning women and their place in society. When Jesus calls a man or a woman to follow Him, He transforms them into new creatures (2 Corinthians 5:17\). Old prejudices and stereotypes no longer define us. Christians are united by one Spirit (Ephesians 4:5\), and we are to view each other as brothers and sisters in the family of God. God never pretends that men and women are the same, but Jesus’ life indicated that He valued both equally. Both sexes make unique contributions to the family and [to the church](women-in-ministry.html), and both should work together for the advancement of all.
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What is the Pure Word Bible?
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Answer
The Pure Word Bible (PWB) is a questionable version of the New Testament produced by One Path Publishing and Brent Miller, Sr. It is promoted by Prophecy Watchers, a group that focuses on biblical prophecy.
The publishers of the Pure Word Bible make several radical statements in the promotion of their New Testament. For example, this is from their official website: “There are over 450 English New Testament translations; all riddled with inaccuracies that never referenced the original Greek scriptures. The Pure Word research project was started to fix this problem.” But are we to believe that none of the other English translations of the Bible were based on the original Greek? That all of them are “riddled with inaccuracies”? The claim that the PWB translation is the only one that gets it right should raise red flags.
Also, the publishers of the Pure Word Bible describe it as “the world’s first and only hermeneutics\-based monadic Greek to English translation,” one that “reveals the original [Koine\-Greek](Koine-Greek.html) depths\-of\-meaning from the time of Christ using breakthroughs in monadic\-based hermeneutics.” These statements are scholarly sounding gobbledygook. By “monadic” hermeneutics, they mean that they translated individual Greek words according to each word’s “single definitive meaning.” The result is an often expanded translation that supposedly provides a “deeper” insight.
Compare Matthew 10:39 in the KJV with the same verse in the PWB:
“He that findeth his life shall lose it: and he that loseth his life for my sake shall find it” (KJV).
“He that found his soul shall lose it and he that loses his Living Soul for the cause of me shall find it” (PWB).
As can be seen, the Pure Word Bible “expands” the English text. In this case, it adds the word Living, which is not found in the original Greek text. It’s an unnecessary addition that doesn’t really help explain anything.
A basic problem with the Pure Word Bible is the so\-called monadic method of translation. There is no “single definitive meaning” to most words, regardless of language. All languages are imprecise to a certain extent, and not every word can be confined to a single definition. Always translating a Greek word with the exact same English word will result in unclarity at best and outright mistakes at worst.
Credible Bible translations are the product of a committee of trained scholars. The Pure Word Bible is the work of one man, Brent Miller, Sr. The publishers make much of the “twenty years of research” Miller put into the Pure Word Bible, but none of his academic credentials are provided.
We recommend steering clear of the Pure Word Bible. There are much more accurate English Bible translations available.
Thank you to [https://openoureyeslord.com/2018/08/04/beware\-the\-pure\-word\-new\-testament/](https://openoureyeslord.com/2018/08/04/beware-the-pure-word-new-testament/) for some of the information in this article.
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How should Christians respond to claims of a recent convert?
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Answer
Claims that one has converted to Christianity are almost always met with doubt from the non\-Christian world. Sometimes, there is also skepticism from the Christian world. There are reasons for this skepticism, both good and bad. When the supposed convert is someone with a high profile, the scrutiny is amplified. Kanye West—who as of this writing, has indicated his conversion and begun promoting Christian music—is a recent example.
The [book of Acts](Book-of-Acts.html) presents two “test cases” we should keep in mind when hearing news about someone’s purported salvation. Paul was an active enemy of the faith until his conversion (Acts 9:1–6\), resulting in skepticism among believers (Acts 9:21, 26\). Eventually, Paul’s actions proved his faith (2 Corinthians 11:23–30\). Apollos was eloquent and passionate but imperfect in his doctrine, until more experienced believers gave him supportive guidance (Acts 18:24–28\).
As believers, we are wise to be cautiously skeptical about spiritual claims (1 John 4:1\). We ought to gauge what other people say and do against the Bible (1 Corinthians 4:6; Acts 17:11\). At the same time, we’re not to be unfair or unkind, especially to those who are less spiritually mature (1 Peter 3:15–16\). Christians are also not in any position to say, for certain, what is happening between another person and God (1 Samuel 16:7\).
In short, the proper response to anyone’s supposed conversion is to say, “Praise God, and let’s hope it’s real!” So long as their words and actions represent someone sincerely seeking Christ, we ought to treat their claims with a charitable spirit. That does not mean pointing out every possible flaw or misstep as a sign of a false convert. Neither does it mean ignoring or brushing aside unbiblical statements or actions.
A cautious approach to claims of conversion is supported by clear principles laid out in the Bible:
• Coming to saving faith in Christ is inherently simple. A person doesn’t need to be an expert in theology to be saved (Luke 18:16\). Salvation is possible for anyone, no matter how “unlikely” of a candidate he or she may be (1 Corinthians 6:9–11\).
• A recent convert should not be thrust into a leadership role. First Timothy 3:6 explicitly warns against this: “He \[a church leader] must not be a recent convert, or he may become conceited and fall under the same judgment as the devil.” A person being successful in life and/or in a leadership position before becoming a Christian does not qualify him/her for leadership in the Body of Christ. Spiritual growth and maturity take time.
• When a person claims to be a new convert, he needs discipleship and support (Acts 18:24–26\). New believers don’t need nitpicky criticism or cynical dismissal (1 Thessalonians 2:11; 2 Timothy 2:24–25\).
• Those young in the faith might say or support things that more mature believers would reject. This makes them spiritually immature—it does not automatically mean they are lost (Hebrews 5:14\).
• [False conversions](false-conversion.html) are a real thing, so being hopeful and supportive does not mean being naïve (Matthew 7:21–23\).
• Over time, a convert’s words, attitudes, and actions will either reflect saving faith, or they won’t (John 13:34–35; 14:15; 1 John 2:19\). “By [their fruit](you-will-know-them-by-their-fruit.html) you will recognize them” (Matthew 7:20\).
• As believers, we should celebrate positive attitudes toward Christ, even if it turns out the person expressing them has less\-than\-perfect motives (Philippians 1:15–18\).
• Above all, Christians need to remember our calling to judge with right judgment (John 7:24\). That starts by recognizing that only God knows exactly what happens in another person’s heart (1 Samuel 16:7\).
Whether or not someone is “truly saved” is not something we or anyone else can answer with certainty. Time will tell whether Kanye West’s claimed commitment to Christ is lasting or temporary. Time will tell whether a person’s claimed faith is secure and real or shallow and artificial. In that sense, Kanye West is no different than any other person who has ever lived. If he examines his own life, he will have the opportunity to see if he is truly “in the faith” (2 Corinthians 13:5\).
Until or unless West turns against the faith or stubbornly endorses heresy, Christians should offer measured support. Our response to those who newly claim the name of Christ ought to be along the lines of “that’s wonderful, let’s learn and grow together,” not some version of “yeah, right.”
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What does the Bible say about wealth?
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Answer
Wealth is the abundance of valuable possessions or money. When we have wealth, we have more than we need to sustain a normal life. By this definition, and in comparison with the rest of the world, most people in developed countries are wealthy. Some believe wealth is wrong and, if someone has more than enough, he or she should spread it around equally. Others say that wealth is the result of hard work and wise investments, and no one else has any claim to it. Wealth is dealt with in the Bible, and it is there we find the proper perspective on it.
We know that wealth itself is not sinful. Wealth is not offensive to God because He often blessed His servants with wealth when they pleased Him (Deuteronomy 28:1–8\). Abraham (Genesis 13:2\), Jacob (Genesis 30:43\), and King Solomon (1 Kings 10:23\) are examples of wealthy men in the Bible who were used by God in mighty ways. In the Old Testament, wealth was sometimes an indicator of the Lord’s pleasure and blessing. However, wealth has never been an accurate barometer of a person’s standing with God. Some righteous people are poor while some wicked people are rich (Psalm 73; Jeremiah 12:1\).
In the New Testament, too, several wealthy people were instrumental in advancing God’s kingdom. Matthew (Luke 5:27–29\), Joanna (Luke 8:3\), Joseph of Arimathea (Matthew 27:57\), Zacchaeus (Luke 19:8\), and Lydia (Acts 16:14–15\) were all individuals of great means who were called by God for a special work and who used their wealth for a righteous cause. Wealth itself is morally neutral. What we do with wealth can either enhance good or create more evil. Wealth can be used for God’s purposes or for selfish goals.
One verse about wealth often misquoted is 1 Timothy 6:10, which says, in part, “For the love of money is the root of all kinds of evil.” This verse is sometimes used to say that money is evil, but that is not what it says. It is the [*love* of money](love-money-root-evil.html), not money itself, that leads to evil choices. In this epistle, Paul warned his young protégé Timothy about false teachers who would infiltrate the church for financial profit. Their greed would not only fleece unsuspecting believers but also infect the church with the love of money. The verse goes on to say, “Some people, eager for money, have wandered from the faith and pierced themselves with many griefs.” The Bible never says that money is evil, only to avoid the love of it.
Another warning the Bible gives us about money is that it can quickly become an idol: “Though your riches increase, do not set your heart on them” (Psalm 62:10\). When we have abundance, we tend to grow lazy spiritually, believing our money will take care of us. Our hearts grow resistant to self\-sacrifice, and our focus shifts from eternal riches to earthly bank balances. Jesus said that it was easier for a camel to go through the [eye of a needle](camel-eye-needle.html) than it was for a rich person to inherit eternal life (Mark 10:25\). Our Lord put wealth in perspective when He said, “Watch out! Be on your guard against all kinds of greed; life does not consist in an abundance of possessions” (Luke 12:15\).
When wealth becomes an idol, it also becomes our downfall. Jesus illustrated this in the [parable of the rich fool](parable-rich-fool.html), which teaches the foolishness of trusting in riches without keeping God as the center of one’s life (Luke 12:14–21\). Jesus, who knows our hearts, warned us about trying to serve two masters (Luke 16:13\). We cannot love the Lord our God with all our heart, soul, mind, and strength if we also love money (Mark 12:30\). God will not share His throne.
Proverbs 30:7–9 is a prayer that models the right attitude about wealth: “Two things I ask of you, Lord; do not refuse me before I die: Keep falsehood and lies far from me; give me neither poverty nor riches, but give me only my daily bread. Otherwise, I may have too much and disown you and say, ‘Who is the Lord?’ Or I may become poor and steal, and so dishonor the name of my God.” When our daily prayer is that God will meet all our needs according to His riches in glory (Philippians 4:19\), we remind ourselves where our help comes from (Psalm 121:1–2\). Any abundance beyond that daily sustenance is a gift from the Lord, and we are to use it wisely. When we consider that all we have and all we are belongs to God, we are more careful to use it all for His glory (1 Corinthians 10:31\). When we see wealth as an investment entrusted to us by its rightful Owner, we are more likely to keep it in right perspective.
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What is the hierarchy of angels?
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Answer
Some branches of Christian theology have proposed a 9\-level hierarchy of [angels](angels-Bible.html) as follows:
• *Highest/First Order:*
Seraphim
Cherubim
Thrones
• *Middle/Second Order:*
Dominions
Virtues
Powers
• *Lowest/Third Order:*
Principalities
Archangels
Angels
The difficulty is that the Bible identifies no such hierarchy of angels. In the Bible we see that there *could* be different kinds of angels, and, if there are different kinds, there *might* be some sort of hierarchy. If a hierarchy exists, the Bible does not tell us about it explicitly. If it were important for us to know about it, the Bible would have told us. The term *angel* simply means “messenger” and emphasizes the work that angels do.
[*Seraphim*](seraphim.html) (singular *seraph*) is simply a word that means “fiery” or “bright.” Seraphim are mentioned as angelic beings only in Isaiah 6:1–4: “I saw the Lord, high and exalted, seated on a throne; and the train of his robe filled the temple. Above him were seraphim, each with six wings: With two wings they covered their faces, with two they covered their feet, and with two they were flying. And they were calling to one another: ‘Holy, holy, holy is the Lord Almighty; the whole earth is full of his glory.’ At the sound of their voices the doorposts and thresholds shook and the temple was filled with smoke.” Since the word *seraphim* is simply a description, it may be that the seraphim are simply “fiery beings” that may or may not be a distinct “kind” of angel.
[Cherubim](cherubim.html) (singular *cherub*) are mentioned numerous times in Scripture. After Adam and Eve were driven out of the Garden of Eden, cherubim were placed there to guard the entrance (Genesis 3:24\). The vast majority of the instances where cherubim are mentioned are in connection with the [ark of the covenant](ark-covenant.html), as the likeness of two cherubim adorned the cover of the ark (Exodus 25:18 –20; 37:7 –9; 1 Samuel 4:4\). David sings a song of praise to God in which he says that God “mounted the cherubim and flew; he soared on the wings of the wind” (2 Samuel 22:11\). When Ezekiel sees the glory of God leaving the temple, he also sees cherubim carrying the throne of God (Ezekiel 10\). In verse 14, the cherubim are described as having four faces, those of a cherub, a human being, a lion, and an eagle. However, since angels are essentially spirit beings, it may be that they simply appeared to Ezekiel in this form for that particular revelatory vision.
There is only one archangel named in Scripture: [Michael](Michael-the-archangel.html). He is mentioned in Jude 1:9\. The voice of the archangel is heard in 1 Thessalonians 4:16, with no mention of his name. Revelation 12:7 describes war between Michael and his angels and the devil and angels. In Daniel 10:13, 21 and 12:1, Michael is described as an angelic prince. Michael’s being the leader of the angels would fit with both the title *archangel* and the role he plays. *Archangel* may be a role rather than a distinct kind of angel.
Another individual angel, [Gabriel](angel-Gabriel.html), is also named in Scripture. Gabriel delivered messages regarding the birth of John the Baptist (Luke 1:19\) and Jesus (Luke 1:26\). In speaking to John’s father, he describes himself as one who stands in the presence of God. There is no mention of what “kind” of angel Gabriel may be. He also delivered messages to Daniel in answer to his prayer (Daniel 8:16; 9:21\). Daniel describes him as a man, which means that Gabriel appeared in human form. Again, as angels are essentially spirit beings, they do not have physical bodies, but it seems they may appear in various forms.
Michael and Gabriel are the only angels mentioned by name, but we know there are untold myriads of angels who serve God. It should be noted that, although angels have greater power and glory than human beings, it is human beings who are created in God’s image, and it is human beings, not angels, who will reign with Christ (Hebrews 2:5\). It is human beings, not angels, who have been redeemed by the blood of Christ (Hebrews 2:16\). Angels are servants of God who minister to believers (Hebrews 1:14\). From one perspective, angels are certainly greater than people, yet, from another perspective, human beings occupy the primary place in God’s created order, and angels are to some extent excluded. They do not understand redemption in the way that God’s children understand it (1 Peter 1:12\).
The term [*guardian angel*](guardian-angels.html) is never mentioned in Scripture, although this concept is commonly assumed. Perhaps it is based on Matthew 18:10, “See that you do not despise one of these little ones. For I tell you that their angels in heaven always see the face of my Father in heaven.”
Finally, there are [fallen angels](fallen-angels.html). Jude 1:6 clearly mentions them: “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”; as does Revelation 12:7–9: “Then war broke out in heaven. Michael and his angels fought against the dragon, and the dragon and his angels fought back. But he was not strong enough, and they lost their place in heaven. The great dragon was hurled down—that ancient serpent called the devil, or Satan, who leads the whole world astray. He was hurled to the earth, and his angels with him.”
In summary, speculation abounds, but there is no elaborate hierarchy of angels revealed in Scripture. Seraphim and cherubim are mentioned in close connection with the throne and glory of God. Since *seraph* simply means “fiery,” it may be a description of an angel rather than a separate kind. The cherubim and seraphim are generally described as other\-worldly creatures. Michael is the archangel, which would indicate that he has a distinct role, but not necessarily that he is a distinct kind of angel. Gabriel is an important messenger for God. When Gabriel appears, he is normally identified as being a “man,” as are other angels when they appear to humans. Angels do an important work, but we are never encouraged to fixate on them, and, of course, we are forbidden from worshiping them (Colossians 2:18\). Overcome by the glory of his visions, John records, “At this I fell at \[the angel’s] feet to worship him. But he said to me, ‘Don’t do that! I am a fellow servant with you and with your brothers and sisters who hold to the testimony of Jesus. Worship God!’” (Revelation 19:10\). Angels simply serve in the background and bring glory to God.
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How can I stop questioning my salvation?
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Answer
Doubts about our relationship with God plague most of us at some point. The reasons for questioning our salvation are many. Some reasons are valid; some are not. This article will explore some common reasons people question their salvation and offer biblical solutions for ending those tormenting thoughts.
We must first define what [*salvation*](Christian-doctrine-salvation.html) means as it pertains to eternity. Before we can know whether we have reason to question our salvation, we need to be certain we understand from the Bible what it means to be a Christian. A good definition of *salvation* is “the deliverance, by the grace of God, from eternal punishment for sin granted to those who accept by faith God’s conditions of repentance and faith in the Lord Jesus.”
1\. The first and most obvious reason some people question their salvation is that they are not truly saved. False assurance of salvation is one of Satan’s best tricks to keep us from a true relationship with God. But even false assurance can desert us in crisis, in the middle of the night, or when we encounter a [Spirit\-filled](Spirit-filled.html) Christian and are suddenly faced with the shallowness of our own assumptions. Second Corinthians 13:5 commands us to “examine yourselves. See if you are in the faith . . . unless, of course, you fail the test.” So self\-examination is a good thing as long as we are honest with ourselves and use God’s Word as our standard.
2\. Another reason some people question their salvation is that it is an incredibly extravagant gift. We cannot earn it, and we know we don’t deserve it. Just as loving parents give Christmas presents to children before those children are able to do anything worthy of such gifts, so our heavenly Father gives salvation to us when we are at our worst (Romans 5:8\). We have difficulty understanding the concept of [grace](definition-of-grace.html), and we often have a hard time accepting gifts we know we don’t deserve. A full pardon from a holy God seems wrong to us. We want to clean up our act first. A person committed to “earning one’s own way” may question his or her salvation; the gift of grace is too humbling to accept. With salvation, there are no markers to tell us when we have arrived. No price tags. No ledgers that tell us when we have achieved a goal. Those who struggle with the grace aspect of salvation must identify what they are basing their salvation on and whether, according to Scripture, they have accepted that gift. The book of Galatians was written to a church struggling with grace and can be an encouragement to those also caught in the grace vs. works debate.
3\. Another reason some question their salvation is due to the inner voices they choose to listen to. People with introspective temperaments may be more prone to doubting their salvation because of their rich inner lives. God’s voice, Satan’s fiery missiles (Ephesians 6:16\), and their own thoughts can get caught in a tangle, and they don’t know how to sort them out.
We must learn the art of taking our thoughts captive (2 Corinthians 10:5\). If a voice in our head does not line up with the truth in God’s Word, it did not come from God. We are to be the policemen of our minds, on the alert for trespassing thoughts or ideas (Proverbs 4:23\). We see an intruder, and we take it captive, march it to Jesus the judge and ask, “Is this one of yours?” If we’ve placed our faith in the finished work of Christ and are following Him to the best of our understanding, then doubts of salvation are intruders and do not belong in a transformed mind (Romans 12:1–2\). By developing a habit of evaluating and managing our thoughts, when we recognize an enemy’s lie, we can dismiss the thought and overcome the habit of questioning our salvation.
4\. Misreading Scripture is another reason some people develop [doubts](Bible-doubt.html) about their salvation. Even those who have walked with God for long seasons can become disillusioned when they run across a verse that seems to contradict their understanding. Misinterpreting certain passages has allowed Satan to place a foot in the doorway of some believers’ souls. Hebrews 6:4–6, Matthew 7:21–23, and other jarring passages, misunderstood, can cause weak believers to fear that what they thought was a secure salvation was actually at risk.
We stay balanced and assured of our relationship with God when we consider carefully “the whole counsel of God” (Acts 20:27\). Interpret unclear verses in light of clear, easily understandable verses. If one verse causes undue fear, keep studying and see what God’s Word as a whole says. Consult godly teachers. Research sites like this one. But keep it always about Jesus: who He is, what He did on our behalf, and what our response to Him has been. Paul wrote, “I determined to know nothing among you except Jesus Christ, and Him crucified” (1 Corinthians 2:2\). We must bring all our questions back to Jesus and remember that He wants to save us more than we want to be saved. Salvation was God’s idea, and He will never withhold it from someone who diligently seeks Him (Jeremiah 29:13; Luke 19:10; John 6:37\).
5\. [Besetting sins](habitual-sin.html) can cause us to question our salvation. When particular sin habits reassert themselves or refuse to leave, we may doubt we were ever saved at all. Romans 7 can be a comfort to those battling fleshly temptations. It helps to know that even the apostle Paul wrestled with his flesh. Hebrews 12:1 encourages us to “lay aside every weight, and sin which clings so closely, and let us run with endurance the race that is set before us.” We do this by considering ourselves “dead to sin and alive to God in Christ Jesus” (Romans 6:11\). Our flesh no longer gets a vote on our decisions. It is to be treated like a toddler who wants to play in the street. A wise and loving parent will look out for the child’s best interest and do whatever is necessary to redirect the child to safety. Doubts recede as we gain the victory over sins that once enslaved us. The God who lives in us is greater than the sin that tempts us, and His power makes us “more than conquerors” (Romans 8:37; cf. 1 John 4:4\).
6\. [Dry seasons](spiritual-dryness.html) of the spirit may also cause us to question our salvation. Seasons of dryness are part of any believer’s journey. There are times when our ability to perceive the presence of God is far greater than at other times. We talk about feeling “close to God,” but feelings are not trustworthy barometers. James 4:8 says, “Draw near to God and He will draw near to you.” God draws near to us whether or not we *feel* Him.
The Holy Spirit does not leave us (Hebrews 13:5\). We walk by faith, not by sight or feeling or mood (2 Corinthians 5:7\). We tend to question our relationship with God when we are experiencing a spiritual dry season, but those seasons can actually help us dig deeper, obey anyway, and learn to endure (Revelation 14:12; 1 John 2:3\).
We stop questioning our salvation when we choose to take God at His Word (John 3:16–18\). We are saved by faith, nothing else. If we have faith that Jesus is who He claimed to be (Matthew 16:16\), and if our lives are an ongoing demonstration that He is our Lord, then we should have the [assurance](assurance-salvation.html) that we belong to Him and that nothing can pluck us out of His hands (John 10:29; 1 John 3:1–9\). A. W. Tozer wrote, “Faith is the least self\-regarding of the virtues. It is by its very nature scarcely conscious of its own existence. . . . The man who has struggled to purify himself and has had nothing but repeated failures will experience real relief when he stops tinkering with his soul and looks away to the perfect One. While he looks at Christ, the very things he has so long been trying to do will be getting done within him.”
NOTE: If you have a clear understanding of salvation and have attempted the helps provided above and yet still find yourself plagued with doubts, it might be helpful to meet with a professional Christian counselor or pastor. Sometimes continual doubts are an indication of a deeper issue. Sometimes continual doubts are related to medical issues. It is good to seek the personal care you may need to help you better rest in the truth of Christ.
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What did Jesus mean when He said He would give us “whatever you ask in my name”?
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Answer
In John 14, Jesus says, “Very truly I tell you . . . I will do whatever you ask in my name, so that the Father may be glorified in the Son. You may ask me for anything in my name, and I will do it” (verses 12–14\). This promise seems to give us the right to ask for anything and everything we want, and Jesus is obligated to give it to us—but is that really what the Lord is saying here?
The entire fourteenth chapter of John serves as Jesus’ valedictory address to His disciples. The soon\-coming crucifixion would leave His followers scared and confused, so Jesus provided them with comfort and assurance regarding a number of things, including how they would carry on His work. Part of this comfort was the promise that Jesus would hear and answer their prayers. Jesus tells them that anything they ask “[in my name](pray-Jesus-name.html)” would be granted to them.
Jesus is not promising to be a personal vending machine; rather, He is encouraging confidence and faithfulness in prayer. When Jesus says to pray “in my name,” He means that we can pray in His authority. He has provided the access we need to heaven. When our requests, made in the name of His Son, further God’s purposes and kingdom, God will act on our behalf, and in the end the Father will be “glorified in the Son” (John 14:13\). A good example of such a prayer is Christ’s in the garden where He prayed, “Not my will, but yours be done” (Luke 22:42\).
In the old American West, before the days of credit cards, a shopkeeper would maintain a ledger book recording the activities of each customer’s account and the amount owed. The business owner knew his customers well and the work in which they were involved. A customer would at times send others to the shop for him to make purchases and bring back materials needed for his home or business. Those sent in the customer’s stead (e.g., his children) would be able to receive the goods “in the name of” the account owner. But, if they tried to purchase things not in line with what the shopkeeper knew the customer needed or wanted, the purchase would be denied.
Coming to God in Jesus’ name is similar to those old financial transactions. Jesus holds the account, and we are welcome to come to the Father in Jesus’ name to receive what we need. The Father willingly grants our requests because of Jesus’ standing. Of course, if we are asking for things that we don’t need or that are contrary to the character or will of Christ, then we cannot expect to receive those things (see James 4:3\).
When He said He would give “whatever you ask in my name,” Jesus was not delivering a magical formula for getting whatever we want. He was giving us a guiding principle to align one’s desires with God’s. When we pray “in Jesus’ name,” we pray according to the will of God; we pray for what will honor and glorify Jesus. God will provide the means necessary to accomplish His objectives, and He equips us as His servants. Ultimately, God receives all the glory and praise for what is done.
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What does yoke mean in the Bible?
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Answer
A yoke is a wooden crosspiece fastened over the necks of two animals and attached to a plow or cart. A yoke allows two animals to share a load and pull together. Yokes were used in Bible times primarily with bulls or oxen to plow fields and pull wagons. The animals yoked together needed to be close in size and weight for the cart or plow to pull evenly.
In the Bible the yoke is sometimes referenced metaphorically to describe the weight of a task or obligation. For example, [King Rehoboam](King-Rehoboam.html) tried to instill respect for himself by threatening his subjects with “a heavy yoke” (1 Kings 12:11\). Breaking a yoke often symbolized freedom from oppressors (Isaiah 10:27\) or the beginning of a new phase in life, as when Elisha left his agrarian life to follow Elijah (1 Kings 19:19–21\).
People in Jesus’ day readily understood analogies using a yoke. They knew what Jesus meant when He said, “Come to me, all you who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy and my burden is light” (Matthew 11:28–30\). An [“easy” yoke](yoke-easy-burden-light.html) meant that the burden being shouldered was not heavy because Jesus Christ would be pulling with us.
Another place in Scripture uses the imagery of a yoke to discourage Christians from entering into intimate dealings with unbelievers: “Do not be yoked together with unbelievers. For what do righteousness and wickedness have in common? Or what fellowship can light have with darkness? What harmony is there between Christ and Belial? Or what does a believer have in common with an unbeliever? What agreement is there between the temple of God and idols? For we are the temple of the living God” (2 Corinthians 6:14–16\). To be “yoked together” is to be in a binding relationship. The warning in this passage is that a Christian should not enter a compromising personal or professional arrangement with a non\-Christian. Two animals [unequally yoked](unequally-yoked.html) would end up fighting each other and the yoke. When the Israelites chased after idols, they were said to be yoking themselves to Baal (Psalm 106:28; Numbers 25:5\). New Testament believers should be separated from the world.
A Christian views the world from a different perspective than does an unbeliever. We become citizens of another kingdom when we accept by faith God’s offer of salvation (Romans 10:9–10\). A Christian pursuing God and a non\-Christian pursuing the world will be pulling in different directions. Philippians 3:18–20 spotlights this difference in allegiance: “Many live as enemies of the cross of Christ. Their destiny is destruction, their god is their stomach, and their glory is in their shame. Their mind is set on earthly things. But our citizenship is in heaven.”
Christians live to honor and glorify our King, Jesus (1 Corinthians 10:31\). Those who are of the world live to please themselves and conform to this world’s standards. When Christians bind themselves together with unbelievers in contractual or covenantal agreements, they are shouldering one side of a yoke. They may believe they are headed toward righteousness and glory for God, but their yokefellows have other ideas. They will pull against each other rather than move the load in the right direction. We should be careful whose yoke we accept and with whom we are yoked together.
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What is the significance of Babylon in the Bible?
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Answer
Ancient Babylon was located in modern\-day Iraq. Ancient Babylon rose to dominance after throwing off the bonds of the [Assyrians](Assyrians.html). The short period of Babylonian dominance that has biblical significance is referred to as the Neo\-Babylonian Empire, as Babylon had been a dominant force at an earlier time.
Babylon and [King Nebuchadnezzar](Nebuchadnezzar.html) figure prominently in the Old Testament, as it was Babylon that invaded Judah, destroyed Jerusalem and the temple, and carried off many Jews to Babylon as exiles. These events are recorded in 2 Kings 17—25 and 2 Chronicles 32—36\. Several of the prophets revealed that Jerusalem would fall to the Babylonians as God’s judgment on Judah for her sin. Notably, Jeremiah counseled surrender to the Babylonians in acceptance of God’s will: “This is what the Lord, the God of Israel, says: I am about to turn against you the weapons of war that are in your hands, which you are using to fight the king of Babylon and the Babylonians who are outside the wall besieging you. And I will gather them inside this city. I myself will fight against you with an outstretched hand and a mighty arm in furious anger and in great wrath. I will strike down those who live in \[Jerusalem]—both man and beast—and they will die of a terrible plague. After that, declares the Lord, I will give Zedekiah king of Judah, his officials and the people in this city who survive the plague, sword and famine, into the hands of Nebuchadnezzar king of Babylon and to their enemies who want to kill them. He will put them to the sword; he will show them no mercy or pity or compassion. . . . This is what the Lord says: See, I am setting before you the way of life and the way of death. Whoever stays in this city will die by the sword, famine or plague. But whoever goes out and surrenders to the Babylonians who are besieging you will live; they will escape with their lives. I have determined to do this city harm and not good, declares the Lord. It will be given into the hands of the king of Babylon, and he will destroy it with fire” (Jeremiah 21:4–10\).
Daniel was a young man who was taken to Babylon as an exile. He rose to prominence in the administration of King Nebuchadnezzar and his successors (see Daniel 1—6\). Babylon was overthrown after only several decades of prominence. The Lord had promised that the Jewish exile was only temporary, and, after the fall of Babylon, the Persian king allowed the exiles to return to Judah to rebuild the city and the temple. These events are recorded in Ezra and Nehemiah.
Because of the awful destruction caused by the Babylonians, Babylon became a symbol for the stereotypical enemies of God and His people. (Sodom and Egypt are also used in this way.) Babylon figures prominently in the book of Revelation as the ultimate enemy of God and persecutor of His people. “[Babylon the Great](whore-Babylon-mystery.html)” will be overthrown, but here is how she is described: “Then the angel carried me away in the Spirit into a wilderness. There I saw a woman sitting on a scarlet beast that was covered with blasphemous names and had seven heads and ten horns. The woman was dressed in purple and scarlet, and was glittering with gold, precious stones and pearls. She held a golden cup in her hand, filled with abominable things and the filth of her adulteries. The name written on her forehead was a mystery: *Babylon the Great, the mother of prostitutes and of the abominations of the earth.* I saw that the woman was drunk with the blood of God’s holy people, the blood of those who bore testimony to Jesus” (Revelation 17:3–6\). Revelation also records the downfall of Babylon, lamented by people of the world (chapter 18\), along with the rejoicing of the saints at her demise (chapter 19\).
For years, many dispensationalists interpreted Babylon as Rome, center of a [revived Roman Empire](Revived-Roman-Empire.html). With the ascendency of Saddam Hussein and war in Iraq, many changed their interpretation, thinking that Babylon might actually refer to a revived Babylonian Empire. For a while, Saddam Hussein attempted to rebuild Babylon, and he even fancied himself as the new Nebuchadnezzar. However, as events unfolded, it became evident that Hussein was not the final enemy of God and that he would not be successful in restoring a Babylonian Empire. It is usually risky to interpret the Bible in light of current events.
In summary, Babylon destroyed Jerusalem and the temple and became a symbol for the enemy of God and His people. Revelation uses this imagery, so Babylon in Revelation most likely does not refer to a revived Babylonian Empire but to a national entity that will persecute and destroy in “the spirit of the Babylonians.” The difference is that ancient Babylon destroyed Jerusalem as God’s judgment for her unfaithfulness. In the last days, “Babylon” persecutes believers who are being faithful, and it is Babylon who will be judged.
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Who was Pliny the Younger?
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Answer
Pliny the Younger (c. 61—113\), a Roman administrator, was the nephew of [Pliny the Elder](Pliny-the-Elder.html) and a friend of the historian [Tacitus](Tacitus.html). His primary historical significance is in the letters that he wrote, which provide an intimate window into the inner workings of the [Roman Empire](Roman-empire.html) at its strongest. Some of his letters were actual letters to individuals, and some were essentially moral essays. Although he wrote thousands of letters, fewer than 250 of them survive to this day. It is assumed that Pliny the Younger died around AD 113 since his letters seem to end abruptly about that time, but specific details about what might have happened are not available.
The Roman Empire allowed its people to follow almost any religion they wanted, as long as it did not interfere with their allegiance to Rome and to the Emperor. This is where Christians ran into trouble, because they insisted that [Jesus alone is Lord](Jesus-is-Lord.html) and that He has authority over Caesar. Christians could not embrace the central creed, “Caesar is Lord,” and this brought them into conflict with the ruling powers of the Roman Empire. Pliny the Younger is probably best known in church history for his letter to Emperor Trajan explaining how he has dealt with Christians as governor of Bithynia (in modern\-day Turkey) and asking for the Emperor’s guidance in such matters.
In his letter to Trajan, Pliny the Younger asks whether Christians should be punished simply for bearing the name *Christian* or for acting upon their faith. He explains how he has used interrogations, torture, and threat of death to extract information from Christians. If someone was accused of being a Christian, Pliny offered him or her a chance to “repent”: worship the Roman gods and curse Christ, and all would be forgiven. Those who refused to curse the name of Christ were executed for “stubbornness.” He gives a few details of his understanding of what a Christian worship service involved, and he laments the fact that the “contagion” of Christianity is hard to stamp out. He ends on the happy note that paganism seems to be making a comeback.
Pliny the Younger’s letter is worth reproducing here in full, as it illustrates the persecution of the early church and how non\-Christians viewed Christians and their practices:
***Pliny the Younger’s Letter to Trajan:***
“It is my practice, my lord, to refer to you all matters concerning which I am in doubt. For who can better give guidance to my hesitation or inform my ignorance? I have never participated in trials of Christians. I therefore do not know what offenses it is the practice to punish or investigate, and to what extent. And I have been not a little hesitant as to whether there should be any distinction on account of age or no difference between the very young and the more mature; whether pardon is to be granted for repentance, or, if a man has once been a Christian, it does him no good to have ceased to be one; whether the name itself, even without offenses, or only the offenses associated with the name are to be punished.
“Meanwhile, in the case of those who were denounced to me as Christians, I have observed the following procedure: I interrogated these as to whether they were Christians; those who confessed I interrogated a second and a third time, threatening them with punishment; those who persisted I ordered [executed](Christian-martyrs.html). For I had no doubt that, whatever the nature of their creed, stubbornness and inflexible obstinacy surely deserve to be punished. There were others possessed of the same folly; but because they were Roman citizens, I signed an order for them to be transferred to Rome.
“Soon accusations spread, as usually happens, because of the proceedings going on, and several incidents occurred. An anonymous document was published containing the names of many persons. Those who denied that they were or had been Christians, when they invoked the gods in words dictated by me, offered prayer with incense and wine to your image, which I had ordered to be brought for this purpose together with statues of the gods, and moreover cursed Christ—none of which those who are really Christians, it is said, can be forced to do—these I thought should be discharged. Others named by the informer declared that they were Christians, but then denied it, asserting that they had been but had ceased to be, some three years before, others many years, some as much as twenty\-five years. They all worshiped your image and the statues of the gods, and cursed Christ.
“They asserted, however, that the sum and substance of their fault or error had been that they were accustomed to meet on a fixed day before dawn and sing responsively a hymn to Christ as to a god, and to bind themselves by oath, not to some crime, but not to commit fraud, theft, or adultery, not falsify their trust, nor to refuse to return a trust when called upon to do so. When this was over, it was their custom to depart and to assemble again to partake of food—but ordinary and innocent food. Even this, they affirmed, they had ceased to do after my edict by which, in accordance with your instructions, I had forbidden political associations. Accordingly, I judged it all the more necessary to find out what the truth was by torturing two female slaves who were called deaconesses. But I discovered nothing else but depraved, excessive superstition.
“I therefore postponed the investigation and hastened to consult you. For the matter seemed to me to warrant consulting you, especially because of the number involved. For many persons of every age, every rank, and also of both sexes are and will be endangered. For the contagion of this superstition has spread not only to the cities but also to the villages and farms. But it seems possible to check and cure it. It is certainly quite clear that the temples, which had been almost deserted, have begun to be frequented, that the established religious rites, long neglected, are being resumed, and that from everywhere sacrificial animals are coming, for which until now very few purchasers could be found. Hence it is easy to imagine what a multitude of people can be reformed if an opportunity for repentance is afforded.”
***Trajan’s Response to Pliny the Younger:***
“You observed proper procedure, my dear Pliny, in sifting the cases of those who had been denounced to you as Christians. For it is not possible to lay down any general rule to serve as a kind of fixed standard. They are not to be sought out; if they are denounced and proved guilty, they are to be punished, with this reservation, that whoever denies that he is a Christian and really proves it—that is, by worshiping our gods—even though he was under suspicion in the past, shall obtain pardon through repentance. But anonymously posted accusations ought to have no place in any prosecution. For this is both a dangerous kind of precedent and out of keeping with the spirit of our age.”
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Top Long Responses
Returns the prompts and responses where the response length falls within a specified range, ordered by decreasing length, which provides basic insight into the distribution of response lengths.