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What will happen when Jesus returns?
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Answer
The [second coming](second-coming-Jesus-Christ.html) of Christ is referenced many times in Scripture, with over 1,500 passages in the Old Testament and one out of every 25 verses in the New Testament mentioning the Messiah’s return. The large amount of material devoted to this important event underscores what God says in Amos 3:7: “Surely the Sovereign LORD does nothing without revealing his plan to his servants the prophets.”
In short, the return of Christ brings about what is referred to as the kingdom of God in Scripture—God’s absolute rule over His creation, including humankind. To accomplish that, Jesus ushers in two different judgments, two different resurrections, and two different eternities.
When Jesus returns, He will be ready for war (Revelation 19:11–16\). The nations will be gathered to fight against Jerusalem (Zechariah 14:2\) in what we call the [battle of Armageddon](battle-Armageddon.html). But that will be the day Jesus returns: “His feet will stand on the Mount of Olives, east of Jerusalem, and the Mount of Olives will be [split in two](Zechariah-14-4-second-coming.html) from east to west, forming a great valley, with half of the mountain moving north and half moving south” (verse 4\). It will be a unique day in the history of the world: “On that day there will be neither sunlight nor cold, frosty darkness . . . a day known only to the Lord—with no distinction between day and night. When evening comes, there will be light” (verses 6–7\). God’s enemies will be defeated, and the [Antichrist](what-is-the-antichrist.html) and the [false prophet](false-prophet.html) will be “thrown alive into the fiery lake of burning sulfur” (Revelation 19:20\). Jesus will set up His kingdom, and “The Lord will be king over the whole earth” (Zechariah 14:9\).
In establishing His kingdom on earth, Jesus will first set up a judgment for those who are still alive after the tribulation and who are on the earth at the time of the second coming. This is referred to as the “[judgment of the sheep and the goats](parable-sheep-goats.html)” or “judgment of the nations” (Matthew 25:31–46\). Those who survive this judgment will remain on earth and enjoy a time of peace and prosperity with Christ for 1,000 years (referred to as the [millennium](millennium.html); see Revelation 20:4–6\). Those who are found guilty in this judgment are cursed and consigned to “the eternal fire prepared for the devil and his angels” (Matthew 25:41\). Satan is bound and forbidden to act during the millennium (Revelation 20:1–3\).
During this time there will also be a resurrection of all believers in God (Revelation 20:4–6\). These resurrected believers will join believers who are alive at the time of Christ’s coming and those Christ brings with Him from heaven, and all will live with Jesus during His 1,000\-year earthly reign.
At the end of the millennium, Satan will be released, and one final battle will occur, which will rapidly be won by Christ (Revelation 20:7–9\). Satan is then permanently consigned to the [lake of fire](lake-of-fire.html). At this point the second resurrection will occur, and another judgment. Unbelievers will be resurrected and judged at what is referred to as the [great white throne judgment](great-white-throne-judgment.html); based on their works, they will be assigned to the lake of fire (Revelation 20:11–15\).
So, the return of Jesus will usher in two different eternities—one with God and one without Him. This truth is captured in two verses in the book of Malachi: “Surely the day is coming; it will burn like a furnace. All the arrogant and every evildoer will be stubble, and the day that is coming will set them on fire. . . . Not a root or a branch will be left to them. But for you who revere my name, the sun of righteousness will rise with healing in its rays. And you will go out and frolic like well\-fed calves” (Malachi 4:1–2\).
What happens when Jesus returns? Evil is defeated, the earth is restored, and God wins. Your response to Jesus’ return depends on your relationship with Him. It will either be, as John MacArthur calls it, “the greatest calamity in all of human history” or the fulfillment of the Blessed Hope (Titus 2:13\). Faith in Christ makes the difference. “But when the Son of Man returns, how many will he find on the earth who have faith?” (Luke 18:8, NLT).
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Who is the angel Moroni?
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Answer
The angel Moroni does not appear in the Bible, but he is a featured character in the theology of the Church of Jesus Christ of Latter\-day Saints (LDS), or [Mormonism](Mormons.html). According to LDS teaching, Moroni is the angel that appeared to Joseph Smith on several occasions, beginning in 1823\. A bronze statue of the angel Moroni blowing a trumpet stands atop the Mormon temple in Salt Lake City, and an image of Moroni is often found in Mormon literature.
According to LDS theology, Moroni started out as a human being. He was the son of the prophet Mormon (for whom the Book of Mormon is named). Mormon began writing his message on golden tablets, and after his death his son Moroni finished the work and buried the tablets in what would become western New York. (All of this was said to happen prior to any European contact with the Americas.) After Moroni’s death, he became an angel and eventually appeared to [Joseph Smith](Joseph-Smith.html), telling him the location of the tablets and giving him the ability to translate them. Smith published his alleged translation as the Book of Mormon. Moroni also allegedly appeared to several other witnesses who would vouch for the veracity of Smith’s claims.
Initially, Joseph Smith simply referred to an angel, without giving his name. Later, he identified the angel as Moroni. There is some contradiction, as in other documents the angel is named Nephi, another character in the [Book of Mormon](book-of-Mormon.html). The official LDS explanation is that the identification as Nephi is simply an editorial error made by one of the later editors of Smith’s works—Moroni is the correct identification of the angel.
According to LDS teaching, the angel Moroni is also identified as the angel in Revelation 14:6: “Then I saw another angel flying in midair, and he had the eternal gospel to proclaim to those who live on the earth—to every nation, tribe, language and people.” The angel Moroni figures prominently in Mormon architecture, most notably as the figure perched atop the spires of many Mormon temples.
The question remains as to whether or not an angel actually did appear to Joseph Smith or if he simply invented the stories. Those who believe the angel Moroni is an invention point out that Moroni is the name of the capital city of the Comoro Islands off the coast of Madagascar. One of the islands is itself named Camora, and Smith named the hill in which he supposedly discovered the golden tablets “Cumorah.” Prior to his “revelation,” Smith had been involved in treasure hunting and might have been drawn to the stories of Captain Kidd, who mapped the Coromo Islands.
On the other hand, it is entirely possible that an angel did appear to Joseph Smith and identify himself as Moroni. Paul explains what the response should be when an angel approaches anyone with a gospel message that differs from what is revealed in the New Testament: “But even if we or an angel from heaven should preach a gospel other than the one we preached to you, let them be under God’s curse!” (Galatians 1:8\). The “gospel” of Mormonism is “a different gospel—which is really no gospel at all. Evidently some people . . . are trying to pervert the gospel of Christ” (Galatians 1:6–7\). Satan himself masquerades as an angel of light (2 Corinthians 11:14\), and it is entirely possible that other evil spirits could do the same. If a being calling itself “Moroni” exists, it is not a heavenly angel.
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Does God pursue us?
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Answer
The Bible commands human beings to pursue God and promises that, when we do, we will find Him (Jeremiah 29:13\). But it also tells us that God is the initiator of those spiritual pursuits (Psalm 53:2; Romans 3:10–12\). Jesus said that no one can come to Him unless the Father first draws them (John 6:44\). Jesus told several [parables](what-is-a-parable.html) that illustrate God’s pursuit of mankind. The entire Bible is the story of God pursuing us.
From the very beginning, God has pursued us. After Adam and Eve sinned, they did not run *toward* God; they ran *away from* Him, hiding among the trees of the garden (Genesis 3:8\). But God pursued them: “The Lord God called to the man, ‘Where are you?’” (verse 9\). It was the first missionary effort, as the Creator sought out His lost creatures. God has always had a heart of reconciliation.
Jesus used the parables of the [lost sheep](parable-lost-sheep-coin.html) and the lost coin (Luke 15:3–10\) to teach that God pursues us. Jesus wanted us to understand the heart of God and that He knows each person intimately (Matthew 10:29–31; Psalm 139:13\). Jesus’ mission on earth was to “seek and to save that which is lost” (Luke 19:10\). To seek something is to pursue it. We pursue love, money, fame, and relationships because they are important things to us. God pursues us because we are important to Him, being created in His image (Genesis 1:27\).
God’s passionate pursuit of us involved sending His beloved Son to die in our place (John 3:16–18; 2 Corinthians 5:21; 9:15\). Because we could not reach Him through our own efforts, He reached down to us. He pursues us even when we are obstinate: to the Israelites, God said, “I revealed myself to those who did not ask for me; I was found by those who did not seek me. To a nation that did not call on my name, I said, ‘Here am I, here am I.’ All day long I have held out my hands to an obstinate people, who walk in ways not good, pursuing their own imaginations—a people who continually provoke me to my very face” (Isaiah 65:1–3\).
Jesus walked among the people He loved and lamented their spiritual stubbornness: “Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how often I have longed to gather your children together, as a hen gathers her chicks under her wings, and you were not willing” (Matthew 23:37\). He had come in the flesh to pursue those He’d created, but they rejected Him (John 1:11–13\). God’s message of redemption has gone out to the whole world. He has thrown open the doors of salvation, and whoever will may come (John 3:16; 12:46; Romans 1:16\).
Through His followers, Jesus has continued to pursue men and women of every era, nation, tribe, and tongue (Revelation 5:9; Acts 2:38–39\). His last words to the disciples were instructions for [carrying out the work](great-commission.html) He had begun: “You will be my witnesses . . . to the ends of the earth” (Acts 1:8\). Ever since, Jesus’ followers have continued to go into all the world, [spreading the good news](Christian-missionary.html) that God is pursuing a relationship with them.
God continues to pursue those who have [trusted in Christ](become-a-Christian.html) for salvation. Through His indwelling Holy Spirit, God comforts (James 4:8\), corrects (2 Timothy 3:16\), and compels His children to obey His Word. He disciplines us as part of His work in conforming us to the image of His Son (Romans 8:29; Hebrews 12:5–7\). He pursues a deeper commitment from us, because it is only as we abide in Him and He in us that we can bear much fruit for His kingdom (John 15:1–8\). His pursuit is for our good. There is no greater honor in the universe than being the objects of the Lord God Almighty’s pursuit.
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What is the significance of the city of Rome in the Bible?
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Answer
Rome is not mentioned in the Old Testament but figures prominently in the New Testament. Although the city of Rome is not often directly mentioned, every place and event in the New Testament has Roman rule as its background.
Rome came to prominence in what is called the [intertestamental period](intertestamental-period.html)—the roughly 400 years between Old and New Testaments. During that time Israel was under the thumb of Greek rulers, gained independence for a brief period of time, and then came under the control of the [Roman Empire](Roman-empire.html). The city of Rome ruled most of the Mediterranean world at that time. Within the empire there were citizens of Rome, who had special protections, and then everyone else, who were more or less conquered peoples and did not have the same protections. Simply living within the borders of the Roman Empire did not make one a citizen of Rome.
It was a decree from Rome, by Emperor Caesar Augustus, that moved Mary and Joseph to Bethlehem in time for Jesus to be born there, thereby fulfilling prophecy (Luke 2:1–6; Micah 5:2\). Herod the Great, who slaughtered the baby boys in and around Bethlehem (Matthew 2:16–18\), had been placed on the throne by the Roman emperor. Jesus and His disciples had regular interaction with Roman soldiers stationed in Jerusalem and throughout Palestine. Jesus healed a centurion’s servant and held him up as a model of true faith (Luke 7:1–10\).
When the Jewish leaders finally determined to put Jesus to death, they had to enlist the help of the Roman authorities. Pilate was the Roman governor who finally pronounced the death sentence. The Jewish authorities pressured him into doing it by questioning his allegiance to Caesar: “Pilate tried to set Jesus free, but the Jewish leaders kept shouting, ‘If you let this man go, you are no friend of Caesar. Anyone who claims to be a king opposes Caesar.’ When Pilate heard this, he brought Jesus out and sat down on the judge’s seat. . . . ‘Here is your king,’ Pilate said to the Jews. But they shouted, ‘Take him away! Take him away! Crucify him!’ ‘Shall I crucify your king?’ Pilate asked. ‘We have no king but Caesar,’ the chief priests answered. Finally Pilate handed him over to them to be crucified” (John 19:12–16\).
Later, Paul traveled to Rome for his trial before Caesar. He did not plant the church in Rome, but his most thorough explanation of the gospel is in his Epistle to the Romans. That letter served as his introduction to the church at Rome, who had only heard about him but had never met him personally or heard him preach.
The stability that Rome brought to the world allowed for the efficient spread of the gospel. Under Rome, there was a common language that facilitated spreading the message. Rome built an extensive road system that made travel easier and thus further enabled the gospel to be spread. And, finally, because of Roman rule, crime was at an all\-time low for the period, and thus travel was safer for the apostles and missionaries of the first century.
For Rome, a primary objective was to keep the peace in its conquered territories. People were allowed a great deal of freedom in what they believed and what religious practices they followed, as long as their first allegiance was to Rome and to the Emperor. People in the Roman Empire were required to offer sacrifices to the gods of Rome and/or the Emperor. As long as they did this, they could also offer sacrifices to other gods of their choice. This was a problem for Jews and Christians, however. Because of the Jews’ longstanding tradition of monotheism, Rome allowed Jews an exemption. As long as Christianity was considered a subset of Judaism, it was exempt as well. However, as Jewish leaders began to denounce Christians, the followers of Jesus lost their legal protection. In effect, the Jewish religious leaders used the Roman Empire to carry out persecution. Throughout most of the book of Acts, it seems that Christians are not in the crosshairs of the Roman authorities, but Jews and pagans often appeal to Roman authorities to stifle the Christian message. In Paul’s case, his Roman citizenship actually saved him from the plots of some zealous Jews (Acts 23:30—25:7\).
Rome is not mentioned by name in Revelation, but it is alluded to. In Revelation 17, Babylon the harlot is seen riding on a beast having seven heads and ten horns (verse 7\). The seven heads are identified as seven hills (verse 9\). No one in the ancient world could have missed this reference to Rome, which was known for being built on seven hills. In the vision of Revelation 17, Rome is not the instigator of persecution so much as the instrument that is used by the [woman Babylon](whore-Babylon-mystery.html) to persecute the saints. This follows the pattern that can be observed in the Gospels and Acts.
Rome continued (and continues) to be significant in church history and in the history of Western civilization, especially with the political and religious influence of the [Roman Catholic Church](Roman-Catholicism.html).
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What are the Analects of Confucius?
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Answer
The Analects of Confucius is a collection of sayings attributed to the Chinese philosopher Confucius. The term *analects* derives from a Greek word meaning “to gather up.” The Analects of Confucius was compiled by Confucius’ contemporaries, students, and followers. The individual remarks in the Analects form the basis of [Confucianism](confucianism.html), which redefined the ancient Chinese worldview.
The exact history of the Analects of Confucius is murky. Confucius died early in the fifth century BC—and in the third century BC, the Chinese emperor ordered a widespread destruction of books. While limited copies of some works were kept, this event eliminated many texts that could have been used to trace the history of Confucian thought. The Analects is also virtually the only source of biographical information about Confucius himself. It seems there were several competing versions of the Analects in circulation until a scholar compiled the version now considered “official,” around the time of Christ.
The Analects of Confucius contains separate, brief dialogues or declarations. Each of these is meant to explain some aspect of Confucian philosophy, which is roughly focused on humanism and altruism. The book contains little reference to the spiritual world or the supernatural. The focus is on ethical conduct and the proper way to live in the present world.
It is sometimes claimed that Confucius expressed the same idea as found in the [Golden Rule](Golden-Rule.html) in the Bible. In statement 15:23, Confucius refers to “reciprocity” as an ethical ideal, then says, “What you do not want done to yourself, do not do to others.” While this is superficially similar to the command given in Scripture, it is a negative, lacking the mandate for positive action found in the Bible (Matthew 7:12\). Confucius’ rule reins in our actions; Jesus’ Golden Rule requires us to act.
Since the Analects is not a single, continuous narrative, many readers rely on commentaries to explain its meaning. This creates an interesting parallel with the [Qur’an](what-is-the-Quran.html) as used in Islam. Both texts are compilations of oral statements and lack a rigid structure; both are understood more through commentaries than by direct study. Unlike the Qur’an, however, the Analects of Confucius is not held up as inspired, perfect, or divine by Confucianists. Nor is the text believed to be an exact transcript; rather, the statements in the Analects are considered summaries and paraphrases.
Over time, this collection of statements by Confucius gained popularity and importance. By the middle ages, the Analects was a foundational text of Chinese society. While modern worldviews, such as those related to communism, have sought to brush those texts aside, the influence of Confucianism and the Analects is still a dominant force in Chinese culture.
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How can God be good if He drowned babies in Noah’s flood?
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Answer
Scripture often presents us with [uncomfortable events](Old-Testament-violence.html). Some, like the flood, involve incidents we naturally find gut\-wrenching, such as infants and children drowning along with adults. Other examples include Israel’s conquest of the Promised Land, the destruction of [Sodom and Gomorrah](Sodom-and-Gomorrah.html), and [Korah’s rebellion](rebellion-of-Korah.html). It’s important to realize that the Bible does not shy away from these events—but it does present them in a clear context. To properly understand how God’s goodness fits with His actions in those cases, we need to keep that context firmly in mind.
Of course, that context is within the Christian worldview, but that is the only context that matters. A critic cannot attack the Bible for something it contains while ignoring the rest of its contents. That would be like criticizing a science fiction novel for being “unrealistic” when the hero is saved by a teleporter, on the grounds that teleporters don’t really exist. Whether a person believes God exists is an entirely separate question from whether the God of the Bible is consistent with the Bible’s teaching on goodness.
It’s useful to consider the Christian answer to generic versions of this question, as well. Those include issues such as “why do [bad things happen](bad-things-good-people.html) to good people?” and “why does God allow the [innocent to suffer](innocent-suffer.html)?”
It’s necessary to realize that God is not just like us. Many—if not all—attacks on God’s actions presume He can be judged like any other person. But even in human contexts, not all authority figures are the same. God is not a flawed, limited human acting among other humans. He is the Creator and the ultimate source of existence. His [transcendent position](God-transcendent.html) and perfect nature create a drastic difference between what He is morally “allowed” to do to His creations, and what His creations are morally “allowed” to do to each other.
That’s not an emotionally satisfying concept. Whether one is a believer or a skeptic, no one is entirely comfortable with the idea that God is God and we are not. However, if we’re going to examine issues such as this with fairness and integrity, we must start with that observation. That starting point leads to several valid points to consider in response to the issue of God drowning children in the flood.
First, human death and suffering are the result of [human sin](origin-of-sin.html). That’s true both on a personal level and a corporate level; whether it’s death by “natural” means or at the hands of other people, the ultimate source of that destruction is mankind’s rejection of God. Unpalatable though this truth may be, human beings can’t escape collective responsibility for suffering, even that of “the innocent.” We’re all complicit.
Second, there is the issue of the “greater good.” Humans sometimes use the “greater good” excuse to cloak their own evil, but it makes more sense when applied by an omnipotent, omniscient Creator. One purpose of the flood was to prevent even worse evil or the perpetuation of certain evils. It’s reasonable to think that many, many times more children might have suffered even worse experiences had God not intervened with the flood.
Third, there is a strong argument to be made that God’s act of taking those children’s lives was divine mercy. Given what the Bible seems to teach about the [age of accountability](age-of-accountability.html), children who were killed in the flood escaped damnation in hell. Those who grew up to hate and defy God would have been eternally lost. While not certain, it’s at least possible that the flood was an act of mercy on the young, for that reason. To be abundantly clear, this is not an argument that can be applied to human beings making such choices.
Fourth, we need to realize the flood was part of preparing the world for [Jesus](questions_Jesus-Christ.html), the means of human salvation. This does not negate the emotional impact of drowning children, but it does provide perspective. The God of the flood is the same God who came, in human form, to be brutalized and humiliated as a sacrifice. That same God provided a way for all people to be redeemed and rescued from an eternal hell. Once again, this advances the possibility that God had entirely [valid reasons](flood-just.html) for allowing children to drown in the flood, even if we cannot entirely understand those reasons.
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What is the god of self?
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Answer
A god is what we run to when we need validation, help, or encouragement because we believe it has the power to give us what we need. Self is a compelling god because it arises from our deepest desires and impulses. The god of self is manifest in willfulness, [pride](pride-Bible.html), disobedience, ostentation, defiance, intemperance, and generally wanting one’s own way.
When the serpent tempted Eve to disobey God’s direct command about eating the forbidden fruit, he appealed to the god of self. He used feigned incredulity to tempt her to consider God’s command unfair: “Did God really say, ‘You must not eat from any tree in the garden’?” (Genesis 3:1\). The god of self began to awaken as it questioned God’s motives. Eve’s response: “We may eat fruit from the trees in the garden, but God did say, ‘You must not eat fruit from the tree that is in the middle of the garden, and you must not touch it, or you will die’” (Genesis 3:2\) She added the words *you must not touch it*, which God had never said. A competing god was asserting itself by suggesting that the Lord’s instruction was too restrictive and therefore should be challenged.
The god of self arises in us when we think we know better than God. We disagree with His Word and elevate our own opinion above His. Paul challenged the god of self in 2 Corinthians 10:5: “We are destroying speculations and every lofty thing raised up against the knowledge of God.” Speculations and lofty things are footprints left by the god of self as it tramples down absolutes to erect its own throne in our hearts. We think or say things like, “If I were God, I certainly wouldn’t act that way” or “I don’t see why God would do this or that.” Wrestling with difficult truths about God is healthy as we learn more about Him, but exalting ourselves and our human opinions over God’s infinite wisdom is giving place to the god of self.
The god of self is very much active within the church today. Self\-help, self\-esteem, [self\-love](self-love.html), and self\-fulfillment are topics once left to secular psychologists. Now they are regular themes in mainline Christianity. The awesome, holy God described in Scripture as a “consuming fire” (Deuteronomy 4:24; Hebrews 12:29\) and who will “smite the nations with the sword of His mouth” (Revelation 19:15\) is considered important only inasmuch as He validates our worth or makes us feel good about ourselves. The god of self will gladly worship a God of love but resists learning about His other qualities because those will dethrone self.
The god of self is a hero in cultural Christianity. Self is the major theme of the [prosperity gospel](prosperity-gospel.html). Wrapping the god of self in Bible verses does nothing to dilute its deceptive power. Satan himself knows Scripture better than we do and even tried using it to tempt the Lord (Luke 4:1–13\). Worshipers of the god of self want just enough Jesus to feel better about themselves but not enough to pick up a cross and follow Him (Luke 9:23\).
We know we are worshiping the god of self when we approach God’s Word reservedly. The Bible may say one thing, but the self will want something else, and we must make the choice: self or Jesus (see John 6:66; Matthew 6:24\). We all struggle with the flesh at times. Romans 7 was written to help us know we are not alone in that struggle. But when following self is a lifestyle, we have a false god (1 John 3:3–9\), even if we verbally profess to love Jesus (see Matthew 15:8\).
It is wise to check our hearts for this intruder so that we are not deceived (2 Corinthians 13:5\). The god of self can slip in unnoticed and erect a competing throne that is so like the one where God belongs that we are unaware of the switch. Because this god of self can cloak itself in Christian\-looking activities, it lives undetected in the hearts of many who profess to follow Christ. It is to such unsuspecting people that Jesus spoke these chilling words: “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only the one who does the will of my Father who is in heaven. Many will say to me on that day, ‘Lord, Lord, did we not prophesy in your name and in your name drive out demons and in your name perform many miracles?’ Then I will tell them plainly, ‘I never knew you. Away from me, you evildoers!’” (Matthew 7:21–23\)
We can examine the thrones of our own hearts by considering some questions:
1\. Do I love God’s Word and welcome His instruction? (Psalm 119:165\)
2\. When I read a convicting passage in Scripture, do I eagerly put it into practice or resist it? (James 1:22\)
3\. Who has the final authority over my life decisions? (Luke 6:46\)
4\. Which topic do I enjoy reading about more: being a better me or knowing God better?
5\. Can I only “get into” worship if the music is my style and the band is top\-notch?
6\. What delights me most?
7\. Are my closest friends those who love the Lord?
8\. Do I consider “worship” as a weekly, hour\-long service, or is it part of my daily life?
9\. Does my Sunday\-morning self change on Monday morning?
10\. Do I make excuses for sin in my life rather than resisting sin and repenting of it?
The god of self does not need a physical temple or an altar. It is content to dwell in our hearts and get its own way. Paul described the cure for ridding ourselves of this imposter: “I have been crucified with Christ and I no longer live, but Christ lives in me. The life I now live in the body, I live by faith in the Son of God, who loved me and gave himself for me” (Galatians 2:20\). Self will not cooperate with truth that requires its submission, so self must die (Romans 6:6–7\). God will not share His throne, and we are fooling ourselves if we think He does not notice our service to the god of self. We may shun the external vices and never bend the knee to a graven image, but if Jesus is not Lord over every part of our lives, we are most likely worshipers of the god of self.
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What is the meaning of the Hebrew word hesed?
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Answer
Many biblical words such as *mercy*, *compassion*, *love*, *grace*, and *faithfulness* relate to the Hebrew word *hesed* (חֶסֶד), but none of these completely summarize the concept. *Hesed* is not merely an emotion or feeling but involves action on behalf of someone who is in need. *Hesed* describes a sense of love and loyalty that inspires merciful and compassionate behavior toward another person.
*Hesed*, found some 250 times in the Old Testament, expresses an essential part of God’s character. When God appeared to Moses to give the Law a second time, He described Himself as “abounding in” or “filled with” *hesed*, which is translated “love and faithfulness,” “unfailing love,” “faithful love,” “steadfast love,” and “loyal love,” depending on the Bible version (Exodus 34:6–7\). The core idea of this term communicates loyalty or faithfulness within a relationship. Thus, *hesed* is closely related to God’s covenant with His people, Israel. As it relates to the concept of love, *hesed* expresses God’s faithfulness to His people.
In Exodus 20:6, God says that He lavishes His *hesed* “for a thousand generations” on those who love Him and obey His commands. This trustworthy, ever\-enduring, loyal aspect of God’s covenantal love resonates throughout the Old Testament (Nehemiah 1:5; Daniel 9:4; Jeremiah 32:18\)
In the Bible, *hesed* often describes the mercy and compassion of God. When Moses interceded for the people, he appealed to God’s *hesed*: “‘The LORD is slow to anger and filled with unfailing love \[*hesed*], forgiving every kind of sin and rebellion. . . . In keeping with your magnificent, unfailing love \[*hesed*], please pardon the sins of this people, just as you have forgiven them ever since they left Egypt” (Numbers 14:18–19, NLT).
While God’s faithful love \[*hesed*] is eternal and limitless, humans, too, can express *hesed* to one another. As in the case of [Jonathan and David](David-and-Jonathan.html) (1 Samuel 18:3; 20:8; 2 Samuel 9:1, 3, 7\), *hesed* motivates one person, the superior or more powerful party, to supply a critical need to the lesser or weaker person. Acts of *hesed* are always performed freely, under no obligation or fear of reprisal. The inspiration behind *hesed* is born of the relationship between the two parties. [Boaz](Ruth-and-Boaz.html) describes Ruth’s kindness toward him and Naomi as *hesed* (Ruth 3:10\).
God’s covenant relationship with His people results in His loyal love and faithfulness \[*hesed*], even when His people are unfaithful to Him. Always at the heart of *hesed* lies God’s generous sense of compassion, grace, and mercy.
*Hesed* surpasses ordinary kindness and friendship. It is the inclination of the heart to show “amazing grace” to the one who is loved. *Hesed* runs deeper than social expectations, responsibilities, fluctuating emotions, or what is deserved or earned by the recipient. *Hesed* finds its home in committed, familial love, and it comes to life in actions.
The message of the gospel—God’s act of forgiveness and [salvation in Jesus](questions_salvation.html)—is rooted in *hesed*. *Hesed* describes the disposition of God’s heart not only toward His people but to all humanity. The love of God extends far beyond duty or expectation. His forgiveness of sin fulfills a need that is basic to all other needs in the relationship between human beings and God—the restoration and continuation of fellowship with God in Jesus Christ. God’s *hesed* manifested in forgiveness makes a relationship with Him possible. That forgiveness comes to us freely as a gift from God based on the sacrificial act of Christ.
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How can I help new believers?
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Answer
Nothing is more exciting than seeing someone come to faith in Christ. Seeing God open closed hearts and illuminate dark minds is a rewarding part of belonging to His spiritual family. But just as important as new believers coming to faith in Christ is the growth that must follow that [new birth](new-birth.html) (John 3:3; 2 Peter 3:18\). Newborn babies are not left alone and expected to thrive. They are welcomed by families who feed them, train them, and help them grow. So it is in [God’s family](family-of-God.html). When new believers join us, it is our responsibility to feed them, train them, and help them grow.
The Bible places a premium on spiritual growth: “Like newborn babies, crave pure spiritual milk, so that by it you may grow up in your salvation” (1 Peter 2:2\). If babies do not get pure milk in the first year of life, they will not develop into healthy adults. Likewise, new believers need the basics before they can advance in their understanding of deeper spiritual truths. Churches should offer new believer classes, life groups, and other opportunities for Christian fellowship. In this age of increasing biblical illiteracy, it is likely that a new believer is unfamiliar with many concepts more mature Christians take for granted.
Reading or listening to the book of [Genesis](Book-of-Genesis.html) is helpful for new believers. Without that foundation, there is little to build on. Christian friends can read Genesis together and meet for coffee once a week to discuss what they read. Many of the events and truths that occur later in the Bible have their roots in Genesis, so learning about the beginning of the world (Genesis 1—2\), the first sin (Genesis 3\), and God’s selection of Abraham as the father of the Jewish nation (Genesis 12\) are critically important in understanding the ways that God later worked in human history.
Skipping to the New Testament, a new believer can read the book of [Luke](Gospel-of-Luke.html) and then [Acts](Book-of-Acts.html). This combination gives new believers an overview of the life of Jesus and the beginnings of the church. Luke wrote both books, so there is a wonderful continuity between them. As a baby must have milk to grow, so new believers must have the Word of God. It is harmful to feed infants carbonated soft drinks instead of milk, and it is just as harmful to feed baby Christians inspirational tweets and self\-help books instead of God’s Word. There is no substitute for the Word of God if new believers are to develop into strong, healthy Christians.
As supplements to the reading of God’s Word, other books, videos, and podcasts can be a helpful way for new believers to partake of biblical teaching throughout the week. The first Christians “devoted themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer” (Acts 2:42\). The early church grew rapidly because every new member was committed to growing and learning. They immersed themselves in teaching and preaching, fellowship with other believers, and prayer. It has never been easier for Christians to immerse ourselves in truth with the proliferation of good Bible teachers online.
Another way to help new believers is to guide them toward trustworthy Bible teachers and away from false teachers and charlatans who would fleece the flock. Religious frauds often “masquerade as servants of righteousness” (2 Corinthians 11:15\), and it can be difficult for a new believer to distinguish truth from error. Help out new believers by warning them of deceivers and teaching them how to [spot the deception](false-teachers.html). Also, actively promote books, websites, and ministries that are clearly committed to the Word of God.
Sites such as this one can be helpful in answering the many questions new believers have. Depending on the age of the new believers, our sister sites may be equally valuable:
[BibleRef.com](https://www.bibleref.com)
[CompellingTruth.org](https://www.compellingtruth.org)
[412Teens.org](https://412teens.org/)
[GQKidz.org](https://www.gqkidz.org/)
A godly couple, [Priscilla and her husband Aquila](Priscilla-and-Aquila.html), helped Apollos get his doctrine straight (Acts 18:25–26\). Apollos was full of talent and zeal but short on accuracy, having only a partial message. Seeing his potential as a powerhouse for the gospel, this wise couple took him aside and explained things more thoroughly without squelching his enthusiasm. Baby Christians are often ready to go out and conquer the world for Christ but may lack the tools necessary to endure. Mature Christians can help them pace themselves as they learn faithfulness in little things (Luke 16:10\). New Christians must learn obedience before responsibility, integrity before position, and a servant’s heart before leadership. Probably the best way to help new believers grow is to model growth ourselves (1 Corinthians 11:1\).
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What is the Egyptian Book of the Dead?
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Answer
The Egyptian Book of the Dead carries one of the most misleading names in archaeology. Popular culture likes entertainment and oversimplification. For that reason, the Book of the Dead is usually thought of as “the ancient Egyptian Bible” or a book of sorcery or something along those lines. This title was used of a magical grimoire in *The Mummy* film series. It also probably inspired the *Necronomicon* as originally mentioned in the horror stories of H. P. Lovecraft. None of those comparisons are historically accurate.
The truth about the Egyptian Book of the Dead is less mysterious, but far more useful for understanding ancient Egyptian religious beliefs. These collected writings were intended as a guidebook for travel through the [afterlife](afterlife.html). Each “Book of the Dead” was customized for a specific person, based on his life and wealth. None of the “spells” has any meaning in the world of the living. There was no “canon” of contents, and each copy’s main purpose was to be buried with the deceased. According to Egyptian beliefs, this would allow the dead person to take the text with him into the afterlife.
It should be noted that the term *Book of the Dead* is an extraordinarily loose translation. The more literal title of these writings is something like “Chapters for Coming Forth by Day.” An Egyptologist used the phrase “Book of the Dead” when publishing translations in the 1840s. Those translations were based on papyrus found in Egyptian tombs, many of which included some version of those “spells.”
The “spells” in the Book of the Dead were believed to be useful only in the afterlife. The purpose of the writings was to guide the dead person to paradise. The instructions included ways to avoid certain dangers, passwords to use around certain spirits, and the correct procedures for getting past obstacles. Some of the directions are relatively mundane. Some are simple. Others were incredibly intricate and detailed. None of them were meant as magic incantations for the living to use.
The contents of the Book of the Dead varied considerably from person to person. There was no mandatory set of inclusions or anything parallel to the canon of the Bible. In fact, each Book of the Dead was custom\-written for that person. Individuals with differing social position, lifestyles, and professions might have books including very different material. In some cases, professional scribes compiled Books of the Dead with blank spaces to be filled in later with the name of a customer.
Despite those wide variations, there was a “typical” version of the Book of the Dead used from around 1600 BC until the time of Christ. The only similarity between these writings and the Bible is that both are collections of separate texts. The Egyptian Book of the Dead was not a primary religious source or authority in Egyptian religion.
Among the more famous contents of a typical book of the dead are descriptions of how souls might hope to enter paradise. One especially famous passage, known as “Spell 125,” describes a convoluted process of answering questions, while naming and describing deities and spirits. This must be done correctly to arrive at the point where one’s heart is weighed on a balance—this determines if the deceased is worthy of paradise. This ornate ritual includes naming some 42 judges, each concerned with a unique sin or virtue.
The “real” status of the Egyptian Book of the Dead is not especially exciting. Arcane books full of magical spells make good props in action movies. Rolls of papyrus buried in tombs, intended as Google Maps for the Egyptian afterlife, are not nearly so entertaining. The truth about these writings, however, does provide insight into the religious beliefs of the Egyptian people.
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What is the origin of man?
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Answer
The origin of man traces back to the creation account in the [book of Genesis](Book-of-Genesis.html). In the beginning, after God formed the world and spoke into existence all other forms of life, God created man: “Then God said, ‘Let us make mankind in our image, in our likeness, so that they may rule over the fish in the sea and the birds in the sky, over the livestock and all the wild animals, and over all the creatures that move along the ground.’ So God created mankind in his own image, in the image of God he created them; male and female he created them” (Genesis 1:26–27\).
The Bible absolutely asserts that man is the product of a direct and exceptional creative act of God: “God, the LORD, created the heavens and stretched them out. He created the earth and everything in it. He gives breath to everyone, life to everyone who walks the earth” (Isaiah 42:5, NLT; see also Job 33:4\).
Scripture does not allow for any other source of origin for humankind. The account in Genesis does not give much detail about how man was created, but the Bible is not concerned with providing a scientific explanation for the origin of man. Scripture’s unmistakable message is that God gave the breath of life to man: “Then the LORD God formed a man from the dust of the ground and breathed into his nostrils the breath of life, and the man became a living being” (Genesis 2:7\).
Genesis states that God formed the body of man from preexisting material—“the dust of the ground.” But man’s soul was an altogether new creation of God—“the breath of life.” Together, these two natures of body and soul formed man—“a living being” (see also Ecclesiastes 12:7; Matthew 10:28; 2 Corinthians 5:1–8; Hebrews 12:9\).
When God created man, He gave him a supreme place in the world. Not only were human beings God’s final work in the process of creation, but they also provided fulfillment and meaning to the rest of God’s handiwork. God made human beings in [His own image](image-of-God.html) (Genesis 1:26\). They were to multiply and fill the earth, cultivate and subdue it, and rule over all the other creatures (Genesis 1:28–30\). In this place of earthly dominion, man was created to magnify and give glory to the Creator and Lord of all the universe (Psalm 8:4–9\).
Many scientists support the theory of [naturalistic evolution](flaws-theory-evolution.html) as the origin of man. While various evolutionists define the theory differently, it can be summarized as the belief that man ascended from lower animals through an unguided, chance process of development. Not only is this theory contrary to the teaching of the Word of God, but it also holds no firm footing in verifiable facts.
Although evolutionary theory is often presented as established dogma, it is, in fact, nothing but a hypothesis. Many leading evolutionists now admit that the origin of species is a complete mystery to them. Dr. D. H. Scott, in a presidential address to the British Association for the Advancement of Science, stated, “All is again in the melting\-pot. . . . Is evolution, then, not a scientifically established fact? No, it is not. . . . It is an act of faith—because there is no alternative.” Scientist Ambrose Fleming said, “All that science can say at present in the light of definitely ascertained and limited human knowledge is that it does not know, and has no certain proof how, where, and when man was originated. If any true knowledge of it is to come to us, it must come from some source other than present modern anthropology” (Berkhof, L., *Systematic Theology*, p. 187\. Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Co., 1938\).
As Christians we accept on faith the testimony of the Bible—that God created Adam and Eve as the first man and woman, and from them descended the whole human race: “From one man \[God] has made every nationality to live over the whole earth and has determined their appointed times and the boundaries of where they live” (Acts 17:26, CSB).
The organic unity of the human race in its origin and subsequent fall also relates to Jesus Christ’s provision of salvation for humankind: “Therefore, just as sin entered the world through one man, and death through sin, and in this way death came to all people, because all sinned . . . through the disobedience of the one man the many were made sinners, so also through the obedience of the one man the many will be made righteous” (Romans 5:12, 19; see also 1 Corinthians 15:21\).
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What is Doctrine and Covenants in Mormonism?
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Answer
Doctrine and Covenants is one of the “standard works” of [Mormonism](Mormons.html), also known as the Church of Jesus Christ of Latter\-day Saints (LDS). Along with the [Book of Mormon](book-of-Mormon.html), Pearl of Great Price, and the Bible, Doctrine and Covenants is a text the LDS considers authoritative in matters of doctrine. Of course, the Mormon faith qualifies use of the Bible with the words “so far as it is accurately translated,” which in practice means “so far as it agrees with Mormon writings.”
Originally, Doctrine and Covenants contained two main sections. The first was an extensive collection of lessons about Mormon doctrinal beliefs. The second section featured supposed “revelations” given to prophets of the [LDS](Latter-Day-Saints.html). Since the early twentieth century, most copies of the text have excluded the first, doctrinal section. Passages from the second portion, containing revelations from supposed prophets, are viewed as having mixed authority within the LDS. The content of Doctrine and Covenants has been revised numerous times, both to add new revelations and to correct or remove older ones. Some sects of Mormonism are divided over which edition of these texts is correct.
Of particular note are two “declarations” included in Doctrine and Covenants. These do not contain actual revelations themselves, but rather statements indicating that the LDS had received a particular revelation. The first, added in 1890, reversed Mormonism’s previous endorsement of polygamy. The second, given in 1978, removed the Mormon restrictions on non\-whites being members of the priesthood. Needless to say, these were large\-scale changes in LDS doctrine.
As with other Mormon scriptures, the contents of Doctrine and Covenants often contradict the Bible. That doesn’t bother the Mormon because, in practice, the LDS considers the Bible secondary to its own, later writings. Among the false doctrines included in Doctrine and Covenants are the teachings that God has a flesh\-and\-blood body, that human beings can become gods just like God, and so forth. The combination of open changes in doctrine and non\-biblical views makes Doctrine and Covenants an invalid source of spiritual truth.
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How does Satan tempt us?
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Answer
Satan and his demons are constantly tempting human beings to sin against God, and the Bible gives us many examples. The devil “prowls around like a roaring lion seeking whom he may devour” (1 Peter 5:8\). Satan fills people’s hearts with lies (Acts 5:3\). He is “the tempter” (1 Thessalonians 3:5\).
In Satan’s temptation of Eve in Genesis 3 and in his [temptation of Jesus](Jesus-temptations.html) in Matthew 4, we see the tactics he used and still uses with us. While varied in their details, most temptations fall into one of three categories listed in 1 John 2:16: the lust of the flesh, the lust of the eyes, and the pride of life.
In Satan’s first temptation of Jesus, he appealed to the lust of the flesh. Jesus was very hungry, and Satan tempted Him to use His power to make bread for Himself. Jesus resisted the temptation, but the encounter shows that Satan does not play fair. He exploits our physical weaknesses and kicks us when we’re down. He knows the weak places in our flesh and looks for opportunities to stir illicit passions inside our hearts.
When Satan tempted [Eve](Eve-in-the-Bible.html) to eat the forbidden fruit, he suggested to her that the Lord was keeping something delicious from her (Genesis 3:6\). When he tempts us with the lust of the flesh, he points to a natural desire and suggests that we should meet it in our own selfish way. Eve’s natural desire for food was not wrong, but Satan exploited it. That desire became sin when she fulfilled it in an ungodly way. [Sexual immorality](sexual-immorality.html) begins with a natural desire for intimacy. But if we have not allowed Jesus to become a greater passion, the tempter may convince us that we must meet this need our own way.
The second way Satan tempts us is through the lust of the eyes. Eve’s eyes told her something about the fruit that conflicted with what God had said about it. Eve’s eyes rebelled against God’s commandment and “saw that the fruit of the tree was good for food and pleasing to the eye” (Genesis 3:6\). Our eyes play a major role in our decision\-making. We see something we want, and our flesh agrees that we must have it. In this age of visual overstimulation, our eyes take in millions of bits of information through the day, and, unless we filter that information through a pure heart (Matthew 5:8; Psalm 24:4\), our eyes will lead us into sin.
[Samson](life-Samson.html) started his downhill slide with the lust of the eyes. Judges 14—16 details Samson’s flirtation with sin and the tragic results. As God’s chosen leader, Samson had no business hanging out in Philistine territory, much less flirting with their women. But his eyes led him into sin: “Then Samson went down to Timnah and saw . . . one of the daughters of the Philistines. So he came back and told his father and mother, ‘I saw a woman. . . . Get her for me, for *she looks good to me*” (Judges 14:1–3, emphasis added, NASB).
When Satan tempted Jesus, he tried to get the Son of God to lust with His eyes, showing the Lord all the kingdoms of the world and offering to give Him everything—without the cross. Jesus defeated Satan’s temptation with the Word of God (Luke 4:8; cf. Deuteronomy 6:13\). Despite what His eyes saw, Jesus would not be swayed by it. Therefore, in Jesus’ case, Satan could not exploit the lust of the eyes.
The pride of life is a weakness we all succumb to at times. Satan tempts us with the desire to be our own gods, and he is adept at stroking our ego. Eve’s desire to be made wise led her to sin in Genesis 3\. In her pride of life, she rejected the Lord’s right to rule over her and chose instead to make her own decisions. In essence, she became her own god. Christians can play into Satan’s hands when we hold out on full surrender to the [lordship of Jesus](Jesus-Lord.html). We tend to give more consideration to pleasing other people than to pleasing God. We like to retain “veto power,” just in case God wants us to do something we don’t want to do.
Satan tempted Jesus with the pride of life in Luke 4:9–11\. He gave Jesus an opportunity to “show off” and publicly prove that He was the Son of God. The act would involve a spectacular miracle, the Father’s care, and many angels. Jesus’ response to Satan’s third temptation was to again quote Scripture (Luke 4:12; cf. Deuteronomy 6:16\).
Satan tempts us in many ways, but “we are not unaware of his schemes” (2 Corinthians 2:11\). We know he masquerades as an angel of light (2 Corinthians 11:14\), trying to make evil look good. We know he manipulates with false guilt, exploits natural weaknesses, and twists Scripture. We know he deceives and distracts and destroys. He has many fiery darts, but they are all quenched with the shield of faith (Ephesians 6:16\). We can overcome the temptations of Satan, because “the one who is in you is greater than the one who is in the world” (1 John 4:4\).
Satan may tempt us through the lust of the flesh, but we “do not walk according to the flesh, but according to the Spirit” (Romans 8:4\). Satan may tempt us through the lust of the eyes, but our prayer is “Turn my eyes away from worthless things; preserve my life according to your word” (Psalm 119:37\). Satan may tempt us through the pride of life, but we humble ourselves continually before the Lord (1 Peter 5:6; James 4:10\).
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What is Brahmanism?
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Answer
[Hinduism](hinduism.html) is one of the longest\-surviving religions in the world. The terms *Hindu* and *Hinduism* come from the Sanskrit term for the Indus Valley, where prior to about 500 BC the dominant religious worldview was what we now call Vedism or sometimes Brahmanism. This is the ancient form of “modern” Hinduism and the foundation for the various sects and interpretations of Hindu belief today.
Brahmanism, specifically, does not distinguish any major religious sect of Hinduism. There is a social\-political movement known as Brahminism, spelled differently than *Brahmanism*. Members of a particular social caste within Hindu society are labeled Brahmans. For the most part, however, *Brahmanism* is an umbrella term covering all major Hindu religious beliefs. Any group that highlights that word in their identity does so to emphasize beliefs inherently common to all Hindu practitioners.
The cornerstone belief of Brahmanism and its spiritual successors is the concept of Brahman. The term *Brahman* describes the ultimate reality. Brahman is perceived as the single, original, eternal, transcendental, all\-encompassing truth. It’s common to see Brahman oversimplified as the ultimate “god” of Hinduism. However, in Brahmanism, Brahman is neither personal nor confined to any description. Rather, Brahman is “existence” or “the universe” or “all that is or could be.” Brahman is not the same thing as the deity Brahma, who is one of the three major gods of Hinduism, along with Shiva and Vishnu.
Brahmanism, from this belief in Brahman, is so fundamental that it is difficult to describe. Those not raised in a culture based on that worldview are not used to thinking of reality in that way. Beyond attempting to explain it as the ultimate “oneness” that makes up all that exists, an article format such as this cannot truly define Brahmanism.
Offshoots and interpretations of belief in Brahman are described using terms such as [*Atman*](atman-Hinduism.html), [*pantheism*](pantheism.html), [*reincarnation*](reincarnation.html), [*karma*](karma.html), [*nirvana*](Nirvana-in-Buddhism.html), and so forth. Few, if any, of those concepts were a distinct part of ancient Brahmanism itself. Rather, those beliefs developed from Brahmanism over time. Depending on how one defines terms, religions such as Hinduism, [Jainism](Jainism.html), and [Buddhism](buddhism.html) could be considered parallel offshoots proceeding from Brahmanism. These religions share core ideas but have markedly different applications.
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What was a shepherd in the Bible?
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Answer
A shepherd during the time of the Old Testament was often, but not always, a child. Whatever his age, the shepherd’s job was to protect his flock and guide them to good pastures with plenty of food and slow\-moving, easily accessible water. If fed grass of poor quality, the sheep would be malnourished. If the water moved too quickly, the sheep would be too afraid to drink from it. Guiding the flock of sheep to a good location was an extremely important task for a shepherd because good pastures kept his flock healthy.
A shepherd typically carried a few items with him to aid him in his task of caring for the sheep. First, he would have a rod. The rod was a sturdy stick with a knob at one end. Sometimes the knob even had nails in it to make it a better weapon. The shepherd used his rod to protect his sheep from wild animals or other threats. The shepherd also carried a long staff. The staff was used as a walking stick for the shepherd, who also used it to maneuver sheep when needed. For further protection, shepherds often carried a sling, comprised of a leather pouch on a string. Placing a stone in the pouch, a skilled shepherd could fling rocky projectiles over a good distance in order to scare off or wound wild animals.
During biblical times, families in the Middle East relied upon sheep to provide food, wool, and sheepskin. Because sheep were so valuable, shepherds would stay with the flock to protect them day and night. Frequently, the youngest boy in the family served as a shepherd until he grew older and could do harder manual labor. David was a shepherd for his family, and he often used references to shepherding in the book of Psalms. One of the most well\-known psalms, Psalm 23, describes the Lord as the [Great Shepherd](Lord-is-my-Shepherd.html):
“The Lord is my shepherd, I lack nothing.
He makes me lie down in green pastures,
he leads me beside quiet waters,
he refreshes my soul.
He guides me along the right paths
for his name’s sake.
Even though I walk
through the darkest valley,
I will fear no evil,
for you are with me;
your rod and your staff,
they comfort me.
“You prepare a table before me
in the presence of my enemies.
You anoint my head with oil;
my cup overflows.
Surely your goodness and love will follow me
all the days of my life,
and I will dwell in the house of the Lord forever.”
Notable shepherds in the Old Testament, besides David, are Abel, Moses, Amos, and, for a time at least, Zechariah. In the New Testament, shepherds near Bethlehem are the ones chosen to witness the heavenly announcement of Christ’s birth. And Jesus claims to be the Good Shepherd who truly cares for His sheep—so much so that He lays down His life for them (John 10:1–16\).
Just as shepherds guarded their sheep and cared for them day and night, so does God care for us. Even when life gets difficult, God protects us, guides us, and never leaves us. We can trust that God is the perfect Shepherd.
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What does it mean to be spiritual?
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Answer
True spirituality is not something to be achieved or conquered. It is better understood as a progressive journey throughout the Christian life. The first step toward being spiritual is to be born of God’s Spirit by accepting Jesus Christ as Savior. Before salvation, we are [spiritually dead](spiritually-dead.html). But once our spirits are made alive in Christ, we begin the process of [sanctification](sanctification.html)—of being made holy—until Jesus comes or until the day we die (Romans 8:11; Ephesians 2:5; 1 Peter 3:18–19; 1 Corinthians 15:22\).
The “spiritual” person is contrasted with the “natural” person in 1 Corinthians 2:14–15 (ESV). In this context, being spiritual means being born again, that is, having the Holy Spirit, as opposed to the natural person, who is unregenerate. Galatians 6:1 contains a command to “you who are spiritual” (ESV) to restore a sinning brother. In this context, being spiritual means walking in the Spirit—living under the Spirit’s constant influence.
Following a list of “do’s and don’ts”—refraining from certain immoral taboos and performing a set of godly duties—does not necessarily make one spiritual. The Pharisees were good at keeping rules. Spirituality is not attained through outward works or obeying laws. It is the inner work of the Holy Spirit as He renews the mind and conforms the heart of the believer into the image of Christ: “Since you have heard about Jesus and have learned the truth that comes from him, throw off your old sinful nature and your former way of life, which is corrupted by lust and deception. Instead, let the Spirit renew your thoughts and attitudes. Put on your new nature, created to be like God—truly righteous and holy” (Ephesians 4:21–24, NLT; see also Romans 12:2\).
When we focus on letting God transform us from deep inside, in those areas we often try to hide from ourselves and others, the result will be outward transformation as well. Being spiritual means desiring and seeking change in our inner selves (Ephesians 3:16; 2 Corinthians 4:16; 1 Peter 3:3–4\). It requires re\-training our minds to stay locked on what the Spirit desires: “Those who live according to the flesh have their minds set on what the flesh desires; but those who live in accordance with the Spirit have their minds set on what the Spirit desires. The mind governed by the flesh is death, but the mind governed by the Spirit is life and peace. 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. You, however, are not in the realm of the flesh but are in the realm of the Spirit, if indeed the Spirit of God lives in you. And if anyone does not have the Spirit of Christ, they do not belong to Christ” (Romans 8:5–9\).
Spiritual growth occurs as we starve our sinful, fleshly desires and nourish the spiritual aspects of our being. Paul described this as “putting to death” or “crucifying” our old, sinful nature: “Those who belong to Christ Jesus have crucified the flesh with its passions and desires” (Galatians 5:24; see also Galatians 2:20\).
We must die to the desires of the flesh daily: “May I never boast except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world” (Galatians 6:14; see also Romans 6:4, 6, 12, 14\). The reality of following Christ means taking up our cross every day, losing our lives to find them in Him, and saying no to any attitude of the heart that is in rebellion to our Savior (Matthew 16:24–26\).
Being spiritual requires living by faith in the finished work of Christ on the cross: “When he died, he died once to break the power of sin. But now that he lives, he lives for the glory of God. So you also should consider yourselves to be dead to the power of sin and alive to God through Christ Jesus” (Romans 6:10–11, NLT). By faith, we are to live now as though we have already died, been to heaven, and been raised to life again in the fullness of the Spirit in the presence of God: “Do not let any part of your body become an instrument of evil to serve sin. Instead, give yourselves completely to God, for you were dead, but now you have new life. So use your whole body as an instrument to do what is right for the glory of God” (Romans 6:13, NLT).
It is impossible to cultivate true spirituality by our own works, energy, or strength. Only by the power of the Holy Spirit can we put to death the sinful nature: “Therefore, dear brothers and sisters, you have no obligation to do what your sinful nature urges you to do. For if you live by its dictates, you will die. But if through the power of the Spirit you put to death the deeds of your sinful nature, you will live. For all who are led by the Spirit of God are children of God” (Romans 8:12–14, NLT). Our job is simply to place our faith in God’s promise to bring forth the [fruit of His Spirit](fruit-of-the-Holy-Spirit.html) in our lives.
Our spiritual lives develop and grow through daily, moment\-by\-moment, ever\-increasing fellowship with our heavenly Father, Jesus Christ, and the Holy Spirit. Spending time in prayer, reading God’s Word, and memorizing and meditating on its truths are all part of nurturing our relationship with the triune God. The more we know Him, the more we become like Him (2 Corinthians 3:18\). And to be like Jesus Christ is what it means to be truly spiritual.
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What is The Pearl of Great Price in Mormonism?
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Answer
The Pearl of Great Price is a collection of various materials related to [Mormonism](Mormons.html), also known as the Church of Jesus Christ of Latter\-day Saints (LDS). The Pearl of Great Price is part of the “standard works” upheld by Mormons, who also consider Doctrine and Covenants, the [Book of Mormon](book-of-Mormon.html), and the Bible canonical. Notably, the LDS only considers the Bible to be authoritative “so far as it is accurately translated,” and Mormon texts such as The Pearl of Great Price are used to judge what parts of the Bible are accepted.
The Pearl of Great Price contains several main sections. The Book of Moses is a re\-interpretation of the creation story and of portions of the book of Genesis. The Book of Abraham is [Joseph Smith’s](Joseph-Smith.html) so\-called “translation” of an Egyptian papyrus text. Modern scholars have examined these documents and found no connection between their actual content and Smith’s version. Joseph Smith—Matthew is a re\-inspiration or re\-translation of parts of the Gospel of Matthew, according to Joseph Smith. Joseph Smith—History contains dictated autobiographical stories from Smith’s life and supposed divine encounters. Articles of Faith is a heavily edited summary of Mormon religious principles.
The content of The Pearl of Great Price is used within the LDS to support Mormon doctrines and religious beliefs, even when those positions contradict the Bible. This includes a denial of the Trinity and claims such as there being other gods besides the God of the Bible, that God is a man with a flesh\-and\-bone body, that Smith was personally visited by Christ, that all churches other than the LDS are abominations, and so forth.
Since its contents blatantly contradict Scripture, and in some cases have been objectively proven as deceptions, The Pearl of Great Price should not be considered a valid source of spiritual knowledge. Using this text as a way of overriding the Bible is one example of how Mormon teachings are patently false and cannot be accepted as a legitimate part of Christianity.
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Is a house dedication a biblical concept?
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Answer
Dedicating a house or apartment to the Lord is a practice many Christians follow. In dedicating a house, residents are making a statement to themselves and to the Lord that this is His house and that they are committed to protecting it from evil influences. Dedicating a house is a tangible reminder that God is present; therefore, all activities, entertainments, and conversations within the house should honor Him.
The practice of home dedication has roots in the Old Testament. When Abraham and other patriarchs moved to a new location or had a special encounter with the Lord, they often built an altar in that place and named it after their experience (Genesis 12:7; 13:18\). For example, when God provided a ram for a burnt offering instead of Isaac, Abraham built an altar in that place and called it “The LORD Will Provide. And to this day it is said, ‘On the mountain of the LORD it will be provided’” (Genesis 22:13–14\). When God called Gideon to be the leader of Israel’s armies, “Gideon built an altar to the LORD there and called it The LORD Is Peace” (Judges 6:24\). In Exodus 17:15, God declared a victory for Israel, so “Moses built an altar and called it The Lord is my Banner.”
The idea of house dedication may also have a foundation in the New Testament, based on the account of Jesus driving the [money changers](money-changers-in-the-Bible.html) from the temple (Matthew 21:12–13\). At that time, the Lord reclaimed a building for the glory of God by first driving out wickedness. He called the temple “my Father’s house.” When a Christian family dedicates their home to the Lord, they are stating that place will be their Father’s house. It is an offering, as they invite God to use their home in any way He chooses.
The Bible gives no instructions on how to perform a house dedication and has no command to perform one. Any ceremonies or procedures put forward for house dedication are man\-made. For believers who wish to dedicate their house to the Lord, a simple prayer will suffice. There is no need to call in a priest, sprinkle water, or handle particular objects. There is definitely no reason to resort to [smudging](Bible-smudging.html) or other pagan, superstitious practices.
House dedication is simply a choice some Christian homeowners make when they want to partner with the Lord in every avenue of their lives. As Jesus reclaimed the temple, His followers reclaim a house or apartment for the glory of God. In dedicating a house, it is important to make sure that the people living in it are also dedicated to the Lord and are committed to His wisdom: “By wisdom a house is built, and through understanding it is established; through knowledge its rooms are filled with rare and beautiful treasures” (Proverbs 24:3–4\).
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What is the meaning of porneia in the Bible?
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Answer
*Porneia* is a Greek word that essentially means “illicit sexual activity.” It is a general, inclusive word for any kind of [sexual immorality](sexual-immorality.html) and occurs about 25 times in the New Testament. The NASB consistently translates it “fornication.” The NIV translates it “sexual immorality” or on a few occasions simply “immorality.” It is often included in lists with other sinful activities without any further definition or explanation (Matthew 15:19; Mark 7:21; Acts 15:20, 29; 21:25; Romans 1:29; 2 Corinthians 12:21; Galatians 5:19; Colossians 3:5; Revelation 9:21\). The word does not specify which kinds of sexual activity are immoral; however, since the rest of Scripture defines any sexual activity outside of marriage as off\-limits, it would all be considered *porneia*. The English word *pornography* is from the word *porneia*. Even though [pornography](pornography-Bible.html) is not mentioned in the New Testament, it seems reasonable to include it in the category of *porneia*, as it is essentially sexual in nature and focuses sexual energy and desire on someone other than one’s spouse. Jesus did call lust adultery (Matthew 5:28\), and adultery is a type of *porneia*.
The New Testament consistently warns against *porneia*:
“The body is not meant for *porneia* but for the Lord” (1 Corinthians 6:13\).
“Flee from *porneia*. All other sins a person commits are outside the body, but whoever sins sexually, sins against their own body” (1 Corinthians 6:18\).
“But among you there must not be even a hint of *porneia*, or of any kind of impurity, or of greed, because these are improper for God’s holy people” (Ephesians 5:3\).
“It is God’s will that you should be sanctified: that you should avoid *porneia*” (1 Thessalonians 4:3\).
*Porneia* on the part of a spouse is noted by Jesus as a legitimate reason for divorce (Matthew 19:9\).
Figuratively, *porneia* can refer to spiritual unfaithfulness or “spiritual adultery.” In Revelation, “[Babylon the Great](whore-Babylon-mystery.html)” is pictured as a prostitute committing spiritual adultery. “A second angel followed and said, ‘Fallen! Fallen is Babylon the Great,’ which made all the nations drink the maddening wine of her *porneia*’” (Revelation 14:8\). “With her the kings of the earth committed *porneia*, and the inhabitants of the earth were intoxicated with the wine of her *porneia*” (Revelation 17:2\). “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 *porneia*. The name written on her forehead was a mystery: Babylon the great the mother of prostitutes and of the abominations of the earth” (Revelation 17:4–5\). “For all the nations have drunk the maddening wine of her *porneia*. The kings of the earth committed *porneia* with her, and the merchants of the earth grew rich from her excessive luxuries” (Revelation 18:3\). “He has condemned the great prostitute who corrupted the earth by her *porneia*” (Revelation 19:2\).
This condemnation of Babylon is reminiscent of the Old Testament condemnation of Israel as a prostitute and an unfaithful wife: “How languishing is your heart . . . while you do all these things, the actions of a bold\-faced harlot. When you built your shrine at the beginning of every street and made your high place in every square, in disdaining money, you were not like a harlot. You adulteress wife, who takes strangers instead of her husband! Men give gifts to all harlots, but you give your gifts to all your lovers to bribe them to come to you from every direction for your harlotries. Thus you are different from those women in your harlotries, in that no one plays the harlot as you do, because you give money and no money is given you; thus you are different” (Ezekiel 16:30–43\). When sexual lust is gratified, *porneia* is the sin that results.
Note – In New Testament Greek, there are multiple different person and case combinations, resulting in various word forms with different endings and/or spellings. In this article, we have transliterated all forms of *porneia* as *porneia* for simplicity’s sake.
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What does it mean to crucify the flesh (Galatians 5:24)?
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Answer
The concept of crucifying the flesh comes from the apostle Paul’s words in Galatians 5:24: “Those who belong to Christ Jesus have crucified the flesh with its passions and desires.” In this verse, it’s clear that crucifying the flesh is not something done *to* the believer, but *by* the believer: “Those who belong to Christ have crucified the flesh.”
The “[flesh](the-flesh.html)” that must be crucified is the sin principle that exists in our fallen human nature. In this world we live in fleshly bodies, and the body, being weak (Mark 14:38\), is the gateway to sin. Our bodies, though not sinful in themselves, naturally crave comfort and pleasure, and they too often succumb to temptation, producing the [works of the flesh](works-of-the-flesh.html) (Galatians 5:19–21\). Sin entrenches itself in the flesh, which becomes dominated by iniquity of all kinds. It is the sinful passions and wayward deeds of the flesh that Christians must crucify.
In other places, Paul speaks of a crucifixion that happens *to* the believer through his or her union with Jesus Christ: “I have been [crucified with Christ](crucified-with-Christ.html) and I no longer live, but Christ lives in me” (Galatians 2:20; see also Romans 6:6\). But in Galatians 5:24, it is the believer who has taken action. *Crucify the flesh* describes a deliberate putting to death of the old sin nature.
Paul’s instruction was inspired by Jesus Christ Himself, who said, “If anyone wants to follow after me, let him deny himself, take up his cross, and follow me” (Mark 8:34, CSB).
*Take up the cross* is a figure of speech closely related to *crucify the flesh*. Believers are to behave like a person carrying his own cross to the place of his execution. Paul follows the Lord’s words to their logical conclusion. Not only must believers pick up and carry their cross, but they must also make sure their death sentence gets carried out. *Crucifying the flesh* illustrates the putting to death of selfish, sinful desires.
Believers are to take their old sin nature and, figuratively speaking, nail it to the cross. We crucify the flesh through repentance of sin—by turning our backs on the old way of life, by saying no to selfish and sinful passions, and by utterly renouncing the flesh: “Do not let any part of your body become an instrument of evil to serve sin. Instead, give yourselves completely to God, for you were dead, but now you have new life. So use your whole body as an instrument to do what is right for the glory of God” (Romans 6:13, NLT).
In the ancient world, crucifixion was the vilest, most shameful form of death, reserved for the worst of criminals. Paul undoubtedly wanted his readers to understand that the flesh is not to be treated with respect, kindness, or even indifference. The carnal nature is so evil that it deserves nothing but the most dreadful of punishments. Crucifixion was also one of the most painful forms of execution. Believers should not expect to put to death the flesh without experiencing some pain and suffering.
The flesh and the spirit are in continual conflict with each other, so our daily calling as followers of Christ is to crucify the flesh: “For if you live according to the flesh, you will die; but if by the Spirit you put to death the misdeeds of the body, you will live” (Romans 8:13; see also Romans 6:11\). Because we have been delivered from sin and death to new life in Jesus Christ, we are to yield ourselves to God for His good purposes and “put to death, therefore, whatever belongs to your earthly nature: sexual immorality, impurity, lust, evil desires and greed, which is idolatry” (Colossians 3:5\).
To crucify the flesh is to obey the call to Christian discipleship. It means losing our life to find it in Him (Matthew 10:39\). As we daily put to death the sinful nature, we begin to walk in victory over the flesh. Conquering the flesh is what Paul describes as walking in the Spirit: “So I say, walk by the Spirit, and you will not gratify the desires of the flesh” (Galatians 5:16\).
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Why is Jeremiah known as the weeping prophet?
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Answer
[Jeremiah](life-Jeremiah.html) was chosen by God before birth to be a prophet to the nation of Judah (Jeremiah 1:4–50\). He spoke the words of the Lord during the reigns of Kings Josiah (2 Chronicles 36:1\), Jehoiakim (2 Chronicles 36:5\), and Zedekiah (2 Kings 24:18–19\). Jeremiah grieved over the wickedness of his people and the impending judgment the nation’s sins had provoked. Jeremiah’s warnings went mostly unheeded, and he responded to Judah’s rebellion with tears of mourning (Jeremiah 13:17\). Jeremiah has been dubbed “the weeping prophet” because of the often gloomy nature of his message and the grief he expressed for his people.
God’s plan for Jeremiah called for loneliness and suffering, but the Lord was never far from him (Jeremiah 1:7–8\). Because of the impending judgment on Judah, God forbade Jeremiah to marry or have children (Jeremiah 16:2\). While that prohibition may have increased the prophet’s loneliness for a time, it was also a blessing as he did not have to watch his family torn from him when the [Babylonians invaded Judah](Judah-conquered-by-Babylon.html) and destroyed Jerusalem (Jeremiah 16:3–4\).
Jeremiah the weeping prophet stood alone declaring God’s words while his beloved nation continued to reject the path of life. That ongoing rejection and personal isolation cost him greatly, as many in ministry understand. Those who heed God’s call on their lives may suffer many abuses from an ungodly world. A. W. Tozer wrote, “Always remember: you cannot carry a cross in company. Though a man were surrounded by a vast crowd, his cross is his alone and his carrying of it marks him as a man apart” (*Man—The Dwelling Place of God*).
Jeremiah’s cross to bear was obedience to his role as Judah’s prophet, and he bore it with courage as the weeping prophet. Many today who’ve been called by God are coming to understand Jeremiah’s position. In our tumultuous world, our voices often seem lost in the wind. Some Christians respond to the cultural insanity with angry tirades and name\-calling that do nothing to further the cause of Christ. But many weep, as Jeremiah did, for the fate of people who have been deceived by the evil one (see Psalm 119:136\).
In his sorrow, Jeremiah the weeping prophet revealed the heart of God. The Lord Jesus also wept over those upon whom judgment was coming: “As he approached Jerusalem and saw the city, he wept over it and said, ‘If you, even you, had only known on this day what would bring you peace—but now it is hidden from your eyes’” (Luke 19:41–42\). It should comfort us to know that, when we weep for the fate of lost people, God Himself joins us (Jeremiah 9:1, 10\). When Jeremiah wept over Judah’s rebellion, He was not alone. The Lord wept with Him.
There came a day when the Lord called a halt to the mourning over Judah, and Jeremiah the weeping prophet delivered a message of hope: “This is what the Lord says: ‘Restrain your voice from weeping and your eyes from tears, for your work will be rewarded,’ declares the Lord. ‘They will return from the land of the enemy. So there is hope for your descendants’” (Jeremiah 31:16–17\).
The Lord never leaves His people hopeless. In judgment there is mercy. Even in our rebellion, God offers an open door (Revelation 3:8\). There is a season for everything, including weeping (Ecclesiastes 3:1–8\). Though we may weep now, a day will come for God’s people when He will “wipe away every tear from their eyes” (Revelation 7:17; cf. 21:4\). Although Jeremiah was a weeping prophet during his faithful ministry on earth, he is now comforted for eternity. He has discovered, as we will, too, that “weeping may endure for a night, but joy comes in the morning” (Psalm 30:5\).
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Where is the Holy Spirit?
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Answer
Scripture tells us that the Father is in heaven and the Son is at His right hand (Matthew 6:9; 23:9; Romans 8:34\). But where is the Holy Spirit? Can we assign Him a location?
As God, the Holy Spirit is [omnipresent](God-omnipresent.html). At the same time, He is present in a special way in God’s people. According to 1 Corinthians 6:19–20, the Holy Spirit dwells within every believer in Jesus Christ. The bodies of Christians are His temple (1 Corinthians 3:16\).
We know that the [Holy Spirit](who-Holy-Spirit.html) was sent by the Father. Jesus comforted His followers before He was crucified by saying, “But the Helper, the Holy Spirit, whom the Father will send in my name, he will teach you all things and bring to your remembrance all that I have said to you” (John 14:26\); and, “I will ask the Father, and he will give you another advocate to help you and be with you forever” (John 14:16\). Jesus’ promise was fulfilled in Acts 2, when the Holy Spirit [indwelled](indwelling-of-the-Holy-Spirit.html) and empowered the disciples in Jerusalem.
The Holy Spirit did not always indwell God’s people. The Holy Spirit appeared only sporadically in the Old Testament. Rather than dwell within the hearts of people as He would do after the ministry of Christ, the Holy Spirit temporarily came upon certain men in the Old Testament to enable them to carry out God’s plan. He came upon Moses and then upon the seventy leaders Moses chose to help him (Numbers 11:16–17, 25\). He came upon King Saul (1 Samuel 10:6; 19:23\). He came upon David when Samuel anointed him as the next king (1 Samuel 16:13\). He came upon Balaam to give him a prophecy (Numbers 24:2\).
In the Old Testament, the Holy Spirit would come and go. After God’s work had been accomplished on a specific occasion, or when people began to disobey the Lord, the Spirit would depart. He departed from Saul (1 Samuel 16:14\). He departed from Samson (Judges 16:20\). His filling, empowering presence was not permanent in any individual at that time; rather, the Spirit “rested on” or “came upon” individuals who had a divine task to accomplish. God worked differently with humanity before the coming of His Son, Jesus (John 3:16–18\). When God had an earthly temple, that was the place where His Spirit dwelt among His people (Exodus 25:8; 2 Chronicles 7:16\). But when Jesus died, the veil in the temple was torn in two (Mark 15:38\). God ushered in a new “temple” for His Spirit—the body and soul of every believer who receives Jesus as Lord and Savior (John 1:12; Romans 10:9–10\).
Because He dwells in us, the Holy Spirit helps us pray (Romans 8:26\). He comforts us (Psalm 34:18; 2 Corinthians 1:4\). And He gives us words to say when we speak on His behalf (Luke 12:12\). The Holy Spirit is everywhere that believers go. That’s one reason Christians must remain aware of their actions and attitudes. Because He lives in us, we are warned not to grieve or quench Him (Ephesians 4:30; 1 Thessalonians 5:19\). We take Him with us wherever we go, and He is a part of everything we are doing. We develop a healthy fear of the Lord when we live with the continual awareness that the Holy Spirit is watching and evaluating everything we think, say, and do (Job 28:28; Proverbs 9:10; 16:6\).
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Was Jesus a refugee?
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Answer
Merriam\-Webster defines [*refugee*](Christian-refugees.html) as “a person who flees to a foreign country or power to escape danger or persecution.” Refugees are typically forced to leave their country because of some impending violence directed toward them.
Under that broad definition, it may seem that Jesus and His parents might have qualified for a time as refugees. However, there is a difference between the dictionary definition of *refugee* and its use as a political term today.
In the New Testament, Matthew records the following: “An angel of the Lord appeared to Joseph in a dream. ‘Get up,’ he said, ‘take the child and his mother and escape to Egypt. Stay there until I tell you, for Herod is going to search for the child to kill him.’ So he got up, took the child and his mother during the night and left for Egypt, where he stayed until the death of Herod. And so was fulfilled what the Lord had said through the prophet: ‘Out of Egypt I called my son’” (Matthew 2:13–15\).
Jesus was not a “refugee” in any sense meaningful to today’s world. For one thing, Jesus’ family never left the Roman Empire; they simply fled from one region of Roman territory to another Roman territory. That would be like someone moving legally from one state to another within the USA to leave the jurisdiction of the governor of the first state. Also, Luke makes it clear that Joseph and Mary went out of their way to follow Roman law in adhering to the census (Luke 2:1–5\). Everything they did was legal.
Jesus and His family moved to Egypt in order to escape King Herod’s [murderous intentions](Massacre-of-the-Innocents.html), but they had a plan, and they had supplies and support. Their trip was entirely self\-funded, due to the [gifts of the magi](gold-frankincense-myrrh.html). And their sojourn in Egypt was short. The family remained there until the death of Herod, at which time they returned home (Matthew 2:19–21\). Given these details, there’s no real parallel to the modern, indigent refugee who asks permission to enter a new country to avoid some calamity.
There is some truth to the idea that Jesus was a persecuted and poor man, and so we need to consider how we treat those who are displaced and impoverished. However, in the interest of accuracy, Jesus was not what one would consider a “refugee,” either then or now.
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What does the Bible say about how you should treat others?
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Answer
The Bible has much to say about human behavior and the way we should treat each other. There are thousands of specific directions for doing so, but they can all be summarized in what we know as the [Golden Rule](Golden-Rule.html). Jesus said, “So in everything, do to others what you would have them do to you, for this sums up the Law and the Prophets” (Matthew 7:12\).
When we treat others as we want to be treated, we will be honest, kind, trustworthy, and loving. We all need [honesty](Bible-honesty.html), [kindness](fruit-Holy-Spirit-kindness.html), etc., from other people, so we should be equally concerned with giving those things to other people. When God first gave the law to Moses, He included hundreds of instructions about the way the Israelites were to treat each other (Leviticus 18:3; 20:23; Deuteronomy 18:9\). They were immersed in a world that was violent, godless, and wicked. When God chose them to be a holy people, set apart for Himself, He was very specific about what was allowed and what was forbidden (Isaiah 41:8–10; Deuteronomy 7:6; Exodus 19:6\).
When asked about the greatest commandment, Jesus replied, “‘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 hang on these two commandments.” In other words, all the laws God had given to Israel could be summarized in two commands: love God above all else, and [love your neighbor](love-neighbor-yourself.html) as you love yourself. If we do those two things, we don’t need the other laws. We will automatically obey them as part of loving God and loving others.
Every culture has its own mores and social customs. Part of treating others as we wish to be treated is to honor those customs so as not to offend. When missionaries move to another part of the world, they are careful to study the customs of that culture and blend in as much as possible. They know that they cannot effectively share Christ with someone they are offending. For example, in cultures where women wear head coverings in public, a female missionary will wear a head covering so as not to offend the culture she wants to reach. In some cultures, people sit on the ground to eat. Even though the missionaries may prefer to sit on a chair, they will set aside preferences in order to love their neighbors as Christ loves them (John 13:34\).
Jesus is our model. He is fully God, deserving of all honor and glory (Colossians 2:9; John 1:1\). Yet, because He loved the human beings He had created, He set aside His rights as God to take on human flesh and come to earth to live among us (Philippians 2:5–11\). He voluntarily accepted the limitations of a fleshly body in order to connect with us. He lived as we live, hurt as we hurt, and fought temptation as we do (Luke 4:1–13\). In doing so, He gave us an example of how He expects us to treat others.
Treating others as we would be treated means we must be willing to set aside our own preferences, rights, and desires in order to serve those in our lives. As a mother loses sleep, sacrifices financially, and cares for the children she loves, so we are to give up our own comforts for the good of others. Jesus did exactly that. When our focus is on treating others as Jesus would, we don’t need a hundred specific laws telling us not to murder, steal, rape, abuse, or lie. A heart filled with the love of God would never treat others that way. When the heart is right, right actions will follow (Matthew 15:19; 1 Peter 1:22\).
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What does the Bible say about how you should treat others?
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Answer
The Bible has much to say about human behavior and the way we should treat each other. There are thousands of specific directions for doing so, but they can all be summarized in what we know as the [Golden Rule](Golden-Rule.html). Jesus said, “So in everything, do to others what you would have them do to you, for this sums up the Law and the Prophets” (Matthew 7:12\).
When we treat others as we want to be treated, we will be honest, kind, trustworthy, and loving. We all need [honesty](Bible-honesty.html), [kindness](fruit-Holy-Spirit-kindness.html), etc., from other people, so we should be equally concerned with giving those things to other people. When God first gave the law to Moses, He included hundreds of instructions about the way the Israelites were to treat each other (Leviticus 18:3; 20:23; Deuteronomy 18:9\). They were immersed in a world that was violent, godless, and wicked. When God chose them to be a holy people, set apart for Himself, He was very specific about what was allowed and what was forbidden (Isaiah 41:8–10; Deuteronomy 7:6; Exodus 19:6\).
When asked about the greatest commandment, Jesus replied, “‘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 hang on these two commandments.” In other words, all the laws God had given to Israel could be summarized in two commands: love God above all else, and [love your neighbor](love-neighbor-yourself.html) as you love yourself. If we do those two things, we don’t need the other laws. We will automatically obey them as part of loving God and loving others.
Every culture has its own mores and social customs. Part of treating others as we wish to be treated is to honor those customs so as not to offend. When missionaries move to another part of the world, they are careful to study the customs of that culture and blend in as much as possible. They know that they cannot effectively share Christ with someone they are offending. For example, in cultures where women wear head coverings in public, a female missionary will wear a head covering so as not to offend the culture she wants to reach. In some cultures, people sit on the ground to eat. Even though the missionaries may prefer to sit on a chair, they will set aside preferences in order to love their neighbors as Christ loves them (John 13:34\).
Jesus is our model. He is fully God, deserving of all honor and glory (Colossians 2:9; John 1:1\). Yet, because He loved the human beings He had created, He set aside His rights as God to take on human flesh and come to earth to live among us (Philippians 2:5–11\). He voluntarily accepted the limitations of a fleshly body in order to connect with us. He lived as we live, hurt as we hurt, and fought temptation as we do (Luke 4:1–13\). In doing so, He gave us an example of how He expects us to treat others.
Treating others as we would be treated means we must be willing to set aside our own preferences, rights, and desires in order to serve those in our lives. As a mother loses sleep, sacrifices financially, and cares for the children she loves, so we are to give up our own comforts for the good of others. Jesus did exactly that. When our focus is on treating others as Jesus would, we don’t need a hundred specific laws telling us not to murder, steal, rape, abuse, or lie. A heart filled with the love of God would never treat others that way. When the heart is right, right actions will follow (Matthew 15:19; 1 Peter 1:22\).
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What is the significance of Kadesh Barnea in the Bible?
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Answer
Kadesh Barnea is a region located in the Desert of Zin that is mentioned numerous times in the Old Testament. It was located somewhere along the border of Edom and Israel, southwest of the Dead Sea. Kadesh Barnea, sometimes simply called Kadesh, is connected to many significant events in Israel’s history, specifically in the Pentateuch. The name *Kadesh Barnea* is thought to mean “the holy place of the desert of wandering.”
Kadesh Barnea served as a place of combat in the book of Genesis when Abraham fought the alliance of kings there (Genesis 14:7\). It is ironic that the very place where Abraham experienced victory over the Amalekites is where the Israelites later failed to believe that God would give them victory in acquiring the Promised Land (Deuteronomy 9:23\). The account in Genesis also includes Hagar’s meeting with the Angel of the Lord “between Kadesh and Bered” after she was mistreated by Sarah (Genesis 16:14\).
Kadesh Barnea seems to have been a regular camping spot for the Israelites throughout their years of desert wandering (Numbers 13:26; 20:1, 14; 33:36\). It was at Kadesh that [Miriam](Miriam-in-the-Bible.html) died and was buried (Numbers 20:1\).
Two significant events that occurred at Kadesh Barnea were the Israelites’ faithless refusal to possess the Promised Land (Numbers 13:32–33\) and their opposition to [Moses](life-Moses.html) at not having enough water (Numbers20:2–5\). These two events, marked by unbelief, grumbling, and disobedience, directly affected Moses, Aaron, and the Israelites.
The men who had left Kadesh Barnea to scout out the Promised Land, except for [Caleb](Caleb-in-the-Bible.html) and [Joshua](life-Joshua.html), failed to believe that God could give them possession of Canaan (Numbers 14:30; Joshua 14:7\). Instead, they insisted that the people of Canaan, who included the Nephilim, were too powerful for them to fight. The ten scouts bringing the evil report persuaded the people that the land would be impossible to acquire (Numbers 13:32–33\). Because of their failure to believe, the Israelites had to wander in the desert for another 38 years, waiting until all those who were 20 years and older died, so that the next generation could take possession of the land (Numbers 14:29; Deuteronomy 2:14\).
Years later, Moses and Aaron were also denied entrance into the Promised Land because of their disobedience to God at Kadesh Barnea. God had instructed Moses to speak to the rock to bring forth water for the grumbling Israelites, but he disobeyed by striking the rock twice (Numbers 20:12\). Because the Israelites had failed to believe and obey the Lord, their arrival into the land “flowing with milk and honey” was postponed until Joshua led the younger generation out of the wilderness by the command of the Lord.
In the [desert of wandering](wilderness-wandering.html), the Israelites experienced plagues, death, and testing. The Israelites failed the tests that took place in Kadesh Barnea, and that remained etched in their memory forever. Their unbelief led to the postponement of entering Canaan and claiming God’s blessings (Psalm 95:8–11; Hebrews 3:7–19\). May we not follow the unbelief of those who did not trust God to fulfill His promises. When times of testing come, may we display the faith that Joshua and Caleb had in trusting God at Kadesh Barnea.
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How old was Joseph when Jesus was born?
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Answer
We are never told the age of [Joseph](Joseph-the-father-of-Jesus.html) or Mary. Many assume that the [virgin Mary](virgin-Mary.html) was a teenager because that was the age that young women often got married at that time. The assumption, based on practices at the time, is that Joseph would have been older than Mary, but how much older is unknown. The fact that Joseph’s parents are never mentioned in conjunction with the marriage arrangements might indicate that he is older and no longer under his parent’s authority. However, Mary’s parents are never mentioned, either, yet many still assume that Mary was a teenager when Jesus was born.
In the Roman Catholic tradition, Mary remained a perpetual virgin. When the New Testament speaks of Jesus’ brothers and sisters (Matthew 13:55–56\), one Roman Catholic interpretation is that these are Joseph’s children from a previous marriage. If we assume he had multiple children from a previous marriage, then we can assume that he must have been quite a bit older than Mary—at least old enough to have had five or six other children. This assumption, however, is based on a theological presupposition about Mary’s perpetual virginity, and it is not the most natural way to understand the biblical text. Even if it were the case that Joseph was [married previously](Joseph-married-before-Mary.html), we still don’t know how old Joseph was. It is possible for a man to have several children by his mid\-20s, and some men become grandfathers in their 30s.
By the time of Jesus’ public ministry, Joseph seems to have passed from the scene. Although Mary is mentioned several times in the gospels, Joseph is never mentioned after the incident of twelve\-year\-old Jesus in the temple (Luke 2:42–52\). Joseph is not at the foot of the cross with Mary, and Jesus commits His mother to the care of His disciple John (John 19:26–27\). This would have been an odd decision if Joseph were still alive. For these reasons, many assume that Joseph must have died by this time—and that is seen as further evidence that he was older than Mary. Joseph’s death is probably the most likely explanation of his absence at Mary’s side during the crucifixion; however, even if Joseph had died, we don’t know that it was from old age. There are many things that can cause a young man to die in our time and probably many, many more that could have caused it in the first century.
In the final analysis, theories about how old Joseph was when Jesus was born are speculation based on almost no evidence. We can, however, say with certainty that, if it were important for us to know, the Bible would have made it clear for us. What we do know is that Joseph was a godly man who was entrusted by God to care for Mary and her Son Jesus.
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Can a Christian woman consider getting breast implants?
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Answer
Breast augmentation is performed by a licensed cosmetic surgeon who inserts implants filled with saline solution, silicone gel, or other substances under the natural breast. Implants come in different sizes to increase a patient’s bust size according to her wishes. Every year, thousands of women go under the knife to increase their bust sizes. If a Christian woman has the support of family and friends and has the financial means for surgery, should she consider getting breast implants? The answer is in her answer to another question: *Why?*
The “why” behind any decision reveals a lot about our hearts. No woman seeks breast augmentation surgery because of the health benefits it affords. Neither are breast implants necessary for mothers who wish to breastfeed infants. The only reason a woman would place herself at physical risk and spend thousands of dollars on breast implants is that she believes the surgery will make her more attractive or will improve her self\-esteem. Such a belief is grounded in a certain perception of what the “ideal woman” looks like. Some men pressure their wives or girlfriends to have breast implants, but not for the woman’s benefit. When a man pressures a woman to undergo breast augmentation, he is saying that her natural body is not stimulating enough for him and she must alter herself surgically before he will be pleased. Breast augmentation surgery (as distinct from breast reconstruction surgery after mastectomy) has only one purpose: increasing attractiveness.
Men and women have different reasons for supporting breast implant surgery, so we will deal with each of those motivations separately:
**Men:** In our sex\-saturated culture, it is sadly true that men may find a small\-busted woman less appealing than the surgically enhanced actresses and other women he has seen. A husband may believe that, if his wife could make herself look more like those women, he could live out his fantasies. He may even think that, if his wife’s body fulfills his fantasies, he won’t be tempted to look at other women. However, the problem is not his wife’s body. The problem is in his mind (see Matthew 5:28\). A man who pressures his wife into having elective surgery for his sake is not loving her as Christ loves the church (Ephesians 5:25–27\). He is not urging her to take care of herself; he is creating insecurity in her for the sake of his own lusts. He is handing her a measuring rod by which she may now judge herself. Perhaps without realizing it, he is starting a news ticker scrolling across the back of her mind: *You are not enough...You are not enough...*
A [godly husband](godly-husband.html) would not demand that his wife get breast implants to spice up their sex life. Rather, he can and should train himself to make his wife’s body his standard of beauty. If he has polluted his mind with [pornographic images](pornography-Bible.html), he needs to repent, invite accountability, and recognize his [sexual brokenness](sexual-brokenness.html). He has allowed lust to take root in his heart, creating expectations that cannot be satisfied by normal, healthy sexual relations. No real woman can compete with the fantasies created by pornography.
Of course, women with big breasts are not restricted to pornographic material, and a man may find himself inadvertently and even involuntarily drawn to women in his everyday life—even to friends of his. He may think that, if his wife’s chest can compete, he’ll be better able to honor both his wife and the other women in his life. What he may not realize is that he’s avoiding responsibility for his own reactions and placing it on others instead. He is shirking the hard work of sanctification that would enable him to respect people as they are.
A husband’s first step away from the idea of his wife getting breast implants is to ask the Lord to purify his thought life and redirect his attention toward his wife *as she is*. Instead of insisting that their sex life be about his pleasure, he must begin viewing their intimacy as an opportunity to make his wife feel cherished. He can use the [Song of Solomon](Song-of-Solomon.html) as a template. In this book, the bridegroom praises every physical feature of his bride. A husband can retrain his desires by praising those features in his wife that he finds attractive. When a husband views sexual relations with his wife as a chance to give, not get, his desire for her to get breast implants may naturally fade away.
**Women:** Women often feel the pressure to be sexually appealing, starting as early as elementary school. Childhood is being exploited as young girls are dressed provocatively, aided by clothing companies that produce sexy clothes in tiny sizes. When unthinking parents buy their 6\-year\-olds t\-shirts that say “Hottie” or underwear that says “Kiss Me,” something is badly broken in our world. The message planted in little minds is that being sexy is a girl’s most valuable asset. It is no wonder that, when those little girls grow up, they measure their worth by their bust size.
When a Christian woman considers breast augmentation surgery, she should first ask herself, “Why?” Why does she believe she will be happier with larger breasts? Who in her life is sending her that message? If it is her husband, she should point him to what the Bible says about beauty. If it is the men she has dated, she needs to look for higher quality men. If it is her own relationship with culture, she needs to reorient herself as to her allegiance. Whom is she trying to please? Servants of Christ do not try to win the approval of fellow human beings (Galatians 1:10\). Culture must never be allowed to set the standard for personal worth. Christian women have been adopted by the King of Kings and granted citizenship in heaven. It is that allegiance that must inform her every decision.
Another “why” behind the desire for breast implants is one that a woman may not realize or wish to admit. Sexual attractiveness is powerful. Teenage girls discover this power early, and, for some, it can be intoxicating. They learn to play the game, using their physical beauty to manipulate others and build their own egos. When they sense their power slipping, some believe they must regain it, leading them to get a “boob job.” Christian girls need to recognize this trap set by the enemy and turn their attention away from attracting guys to pleasing Christ. Instead of settling for the thrill of sexual attention, a wise woman will develop her mind, her talents, her character, and her leadership potential. She understands that those elements are where the real power is found.
A Christian woman considering breast implants also needs to consider when she began to believe she needed bigger breasts. The “when” may hold the key to a deeper wound. What message did she come to believe at that time? Whom is she allowing to define her worth? Does she really want to be with a man who is only attracted to her because of her breast size? For some women, aging is the catalyst for body enhancements. Aging has been declared the enemy in modern society, and many women fear it. After all, if a woman’s primary worth is found in her physical appearance, then aging is indeed an enemy because it threatens that worth. Many women in midlife allow themselves to undergo [plastic surgery](plastic-surgery.html) in an attempt to cling to the illusion of youthfulness.
Midlife does not have to be a crisis, but it is a perfect season for reassessment. A woman can reorganize her life as she switches roles and creates a new normal for herself and her family. Rather than cling to youth, an aging woman can embrace the character she has developed and seek ways to impart her wisdom to younger women (Titus 2:3–4\). She can take stock of what she has accomplished and harness her skills to impact her world in greater ways (1 Peter 3:3–4\). Breast augmentation at this age is often a sad and desperate attempt for a woman to pretend she is someone else. God wants so much more for His daughters.
Women who are considering implants should carefully evaluate the future health risks experienced by many women who have implants.
A Christian woman must learn to value her body the way God designed it, and she must care for it as His temple (1 Corinthians 6:19–20\). If she flaunts her sexuality in order to attract male attention, she is not honoring God’s temple. She is exploiting it by inviting lust. A Christian woman needs to be honest with herself about the purpose of implants. Male attention may be intoxicating, but it is a shallow win. As the adage goes, “Don’t advertise it if it’s not for sale.” Christian women are not for sale. They have been “bought at a price” by God, and He loves His daughters just the way they were made (Colossians 1:16\).
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What does it mean to be an enemy of God?
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Answer
An enemy is one who dislikes or hates another and seeks to harm, contradict, and fight the one he is set against. Thus, an enemy of God is one who opposes the presence and purposes of God in this world.
The Bible identifies [Satan](who-Satan.html), the devil, as the specific enemy of God (1 Timothy 5:14–15\). Throughout history, as God’s enemy, Satan has sought to thwart God’s plan, harm humans, and lead them away from God.
Besides Satan, Scripture names many other enemies of God and His people. Other words used for an enemy of God in the Bible are *adversary* and *foe*. Any person who disobeys the Lord’s commands is declared to be God’s enemy. [Sin](questions_sin.html) sets us against God: “Once you were alienated from God and were enemies in your minds because of your evil behavior” (Colossians 1:21\). The apostle Paul referred to unsaved sinners as enemies of God: “For since our friendship with God was restored by the death of his Son while we were still his enemies, we will certainly be saved through the life of his Son” (Romans 5:10, NLT).
All through Israel’s history, the people of God contended with enemies committed to their destruction. The Egyptians, the Canaanites, the Philistines, and the Babylonians are just a few of the many cruel and oppressive enemy nations featured in the Old Testament. Those nations, in opposing God’s people, were counted God’s enemies, and God fought on Israel’s behalf (see 2 Kings 19\).
Throughout His life, Jesus Christ was opposed by human and spiritual enemies as foretold in Genesis 3:15\. Herod the Great tried but failed to have the infant Jesus killed (Matthew 2:13, 16–20\). Satan tempted Christ in the wilderness (Mark 1:12–13\). At times Satan opposed the Lord through His friends and followers (Matthew 16:22–23; 26:14–16; Luke 22:3; John 13:21–27\). As predicted in Old Testament Scripture (Psalm 2:2; Isaiah 53:3\), the Jewish leaders plotted to kill Jesus (Matthew 12:14; 27:1; Mark 3:6; John 5:18; 7:1, 19; 11:53\).
Christ’s enemies succeeded in executing Him (Matthew 27:22; Acts 2:23\) but were unsuccessful in thwarting God’s plan. Jesus overcame every enemy, including death, so that His followers might be set free by His victory (Matthew 22:44; Philippians 2:9–11\).
Jesus Christ made it clear that Christians would face many enemies because of their faith in Him: “In fact, everyone who wants to live a godly life in Christ Jesus will be persecuted” (2 Timothy 3:12; see also John 15:18–19; 17:14\).
Christ also provided an example for Christians to follow whenever they face enemies of God and their threats: “To this you were called, because Christ suffered for you, leaving you an example, that you should follow in his steps. ‘He committed no sin, and no deceit was found in his mouth.’ When they hurled their insults at him, he did not retaliate; when he suffered, he made no threats. Instead, he entrusted himself to him who judges justly. ‘He himself bore our sins’ in his body on the cross, so that we might die to sins and live for righteousness; ‘by his wounds you have been healed’” (1 Peter 2:21–24\).
The Bible instructs believers to be cautious yet courageous when dealing with the enemies of God: “Be sober\-minded; be watchful. Your adversary the devil prowls around like a roaring lion, seeking someone to devour” (1 Peter 5:8, ESV).
The enemies of God are fighting a losing battle: “Surely your enemies, Lord, surely your enemies will perish; all evildoers will be scattered” (Psalm 92:9\). The final enemy of God to be eradicated is death: “For he must reign until he has put all his enemies under his feet. The last enemy to be destroyed is death” (1 Corinthians 15:25–26; see also 2 Timothy 1:10; Revelation 21:4\).
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What is man?
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Answer
The term *man* in the Bible sometimes refers to one male human, but more commonly means “human beings,” both male and female. *Mankind*, *humankind*, and *humanity* are collective designations for all humans—creatures who are made [in God’s image](image-of-God.html), a characteristic that distinguishes men and women from the animals and from the Creator God Himself.
Genesis 1—2 describes the formation of the world, including the creation of humanity: “Then God said, ‘Let us make man in our image, after our likeness. And let them have dominion over the fish of the sea and over the birds of the heavens and over the livestock and over all the earth and over every creeping thing that creeps on the earth.’ So God created man in his own image, in the image of God he created him; male and female he created them” (Genesis 1:26–27, ESV). Here the ESV makes it clear that the term translated “man” speaks of “human begins,” both male and female created beings. Other Bible translations use *mankind* (NIV) and *human beings* (NLT) in place of *man*.
Mankind did not evolve from other lower forms of life but was created directly by God and in the image of God (Genesis 1:26–31; James 3:9\). The Creator made human beings to be His representatives on the earth, and He gave them dominion over creation: “When I consider your heavens, the work of your fingers, the moon and the stars, which you have set in place, what is mankind that you are mindful of them, human beings that you care for them? You have made them a little lower than the angels and crowned them with glory and honor. You made them rulers over the works of your hands; you put everything under their feet: all flocks and herds, and the animals of the wild, the birds in the sky, and the fish in the sea, all that swim the paths of the seas” (Psalm 8:3–8\).
The truth that mankind is created in the image of God forms the basis for the sanctity of human life: “Whoever sheds human blood, by humans shall their blood be shed; for in the image of God has God made mankind” (Genesis 9:6\). Being made in His image expresses God’s ownership or possession of mankind, like a stamp or imprint (Mark 12:13–17\). And since God created men and women in His own image, both sexes share equal standing before God. Likewise, because all humanity is made in God’s image, all human beings are equal before God, regardless of race, ethnicity, and social or economic standing (Proverbs 22:2; Matthew 20:25–28; Galatians 3:28\). Perhaps only in the context of every nation, tribe, and people group, including men and women in cooperation, can we lay hold of the truest likeness of the image of God.
God created man, that is mankind, with a body and a soul. The body is the material, whereas the soul is immaterial and endures beyond physical death (Genesis 2:7; 2 Corinthians 5:1–8\). After the [fall of man](fall-affect-humanity.html), humanity continued as body and soul and retained God’s image, but his whole nature and being were deeply impacted by sin (Genesis 4; 6:5; Jeremiah 17:9; Ephesians 4:17–19\). Humans became darkened in mind (Ephesians 4:17–19\), dead in sin (Ephesians 2:1\), and subject to physical death and eternal judgment (Romans 5:12–21; 8:10; 14:12; Hebrews 9:27\).
God, in His love, grace, and mercy, did not abandon humanity to death and destruction but provided the way of redemption and salvation through faith in Jesus Christ: “But God, being rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved—and raised us up with him and seated us with him in the heavenly places in Christ Jesus, so that in the coming ages he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus. For by grace you have been saved through faith. And this is not your own doing; it is the gift of God” (Ephesians 2:4–8, ESV).
Humans were made to worship God and enjoy His presence for all eternity (Isaiah 43:7; Revelation 4:11\). But it’s only through Jesus Christ that humanity can know God personally and enter into an eternal relationship with Him (Romans 3:21–26\). The full manifestation of our salvation will be accomplished at the end of the age with a resurrection when we enter into the eternal, immortal state (1 Corinthians 15:49–57\). Of course, not all of humanity will be saved. Only those who put their faith in Christ are made right with God (Romans 3:22\). In Jesus Christ, man becomes all that God created him to be—a true reflection of the image of God (2 Corinthians 3:10; 5:17; Ephesians 4:24\).
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What is anti-natalism?
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Answer
Anti\-natalism (also spelled *antinatalism*) is a philosophy that discourages human birth as immoral. Anti\-natalists assign negative value to human procreation, claiming that bringing more children into the world is wrong. One of the more vocal advocates of anti\-natalism is David Benatar, a philosophy professor whose book *Better Never to Have Been: The Harm of Coming into Existence* was published in 2006\. Anti\-natalism is in direct conflict with the Bible’s perspective on human life. God created human beings in His image and instructed Adam and Eve to fill the world with their descendants (Genesis 1:26–28\).
Anti\-natalists generally fall into three categories: misanthropic, philanthropic, and ecocentric. The misanthropic anti\-natalists see humanity as the problem in the world, causing crime and injustice and pain and misery. Their position is that the earth and other life forms would be better off without human beings. Misanthropic anti\-natalists are evolutionary in their thinking and see no real purpose to life. Humans are a disease that needs to voluntarily cease from spreading.
Philanthropic anti\-natalists assert that procreation is cruel to the children being brought into the world. This form of anti\-natalism sees the world as so full of pain that it is inherently wrong to produce another human being. Bringing a baby into the world is tantamount to sentencing that child to a life of suffering and misfortune. While philanthropic anti\-natalism seems a bit more reasonable than the misanthropic kind, it still takes the pessimistic view that earthly existence is *mostly* pain and suffering. And it conflicts with Scripture’s revelation of a Creator who knows about the pain and suffering yet desires more human beings to reflect His glory.
Ecocentric anti\-natalism, which is usually mingled with the other two types, focuses on the survival of the planet. Humans are seen as the destroyers of the earth. Without people, the earth would be utopia. This philosophy is the reason that many environmentalists and climate change activists choose to have fewer children. Anti\-natalism simply takes it to the next step, promoting a *no* children policy. Anti\-natalists of all stripes support [abortion](abortion-Bible.html) on demand.
The Bible consistently reveals that God has a purpose for each person and that we are all created in His image (Genesis 1:26\). Children are a reward from God, not a curse (Psalm 127:3\). God takes a personal interest in every human being and wants to see [His image](image-of-God.html) reflected in them (Psalm 139:13–16\). We exist to mirror the glory of God back to Him and to everything else in His universe. We do this by [surrendering our lives to Him](https://www.compellingtruth.org/become-a-Christian.html) and daily living in harmony with His plan for us. Part of living in harmony with Him is to value and care for His earth (Genesis 1:28; 2:15\), but not at the expense of human life.
The Bible gives many examples of God’s positive view of birth. When He blessed a person or a nation, it usually involved increasing the number of children and grandchildren (Genesis 30:22; 1 Samuel 1:19–20; Exodus 23:25–26\). God promised Abraham that he would be the father of a great nation: “I will make your offspring like the dust of the earth, so that if one could count the dust of the earth, then your offspring could be counted” (Genesis 13:16\). God “opened the womb” of many women who cried out to Him for children, and even of some who did not ask (Genesis 30:22; 1 Samuel 1:11–20; Jeremiah 1:4–5; Judges 13:3\).
God creates individuals for His own purposes. Although a father and a mother are instruments God uses to create more people, that act is ultimately in His hands, and He delights in the humans He makes (Psalm 37:23\). Regardless of the circumstances of a child’s conception, each human being is a special creation from God. That makes human life sacred. Jesus welcomed little children, and, in order to be like Him, we must welcome them, too (Matthew 19:14\).
Anti\-natalism is a godless philosophy that takes a negative view of one of God’s greatest blessings: the gift of life. The world has problems, but the answer to those problems is not to destroy humans through abortion or to cease procreating altogether. The answer is Jesus Christ, the Creator, Sustainer, and Redeemer; He is the One who will one day right all wrongs and restore all things to God’s perfect standard.
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What does it mean to put on Christ in Romans 13:14?
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Answer
In a very real sense, the Christian life is a “put on.” In Romans 13:14, the apostle Paul instructs believers to “put on the Lord Jesus Christ, and make no provision for the flesh, to gratify its desires” (ESV). The phrase *put on Christ* means to figuratively clothe oneself with the Lord Jesus Christ to reveal the glory of God to the world.
Paul was talking about putting on spiritual clothing. Those who clothe themselves with the Lord Jesus are believers who do not focus on gratifying the desires of the sinful nature. In the preceding verses, Paul had encouraged the saints to “wake from sleep” (Romans 13:11\) and “cast off the works of darkness and put on the armor of light” (verse 12\).
Paul paints a vivid picture of moving into the new life in Christ as trading the darkness of night for the light of day. As believers, we must not only wake up and throw off our night clothes but also get dressed in the appropriate outfit for the new day. Our “old clothes” were the deeds of darkness, but the proper new daytime attire for the solder of Christ is God’s armor of light (see Ephesians 6:11–18\).
The expression *put on Christ* occurs again in Galatians 3:27: “For as many of you as were baptized into Christ have put on Christ (ESV). As in Romans 13, putting on Christ here speaks of having clothed oneself with the [new nature](two-natures.html); believers are taught “to put on the new self, created to be like God in true righteousness and holiness” (Ephesians 4:24\). We put on Christ when our old ways are nailed to the cross and we wear the grace and forgiveness of Jesus as a glorious garment for all the world to see.
To the church in Colossae, Paul echoes the teaching: “Put on your new nature, and be renewed as you learn to know your Creator and become like him” (Colossians 3:10, NLT). The spiritual garment no Christian should ever be without is the Lord Jesus Christ. Putting on Christ means letting the Lord be our armor, embracing Him over and over, and daily trusting Him in faith, thankfulness, and obedience. [John Chrysostom](John-Chrysostom.html) (c. AD 347—407\) described putting on Christ as “never to be forsaken of Him, and His always being seen in us through our holiness, through our gentleness” (quoted by C. E. B. Cranfield in *Epistle to the Romans*, T\&T Clark International, 2004, pp. 688–689\).
To put on Christ means to follow Him in discipleship, letting our lives be conformed to the image of Jesus (Romans 8:29\). Rather than adapting ourselves to the pattern of this world, we are to be transformed by the renewing of our minds and the modification of our behavior into the model of Christ’s life on earth (Romans 12:2\). This change requires putting off the old self and putting on the new throughout the Christian life (Ephesians 4:22–24; Colossians 3:12\). To achieve this transformation, we rely wholly on our righteous standing before God made possible in Jesus Christ (Romans 3:22; 1 Corinthians 1:30; 2 Corinthians 5:21\).
Putting on Christ means abiding in Jesus and living to please Him. [John Wesley](John-Wesley.html) described it as “a strong and beautiful expression for the most intimate union with Him, and being clothed with all the graces which were in Him” (quoted by L. Morris in *The Epistle to the Romans*, Inter\-Varsity Press, 1988, p. 473\). We are clothed in Christ when we become so closely united with Jesus that others see Him and not us.
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What does the Bible say about vanity?
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Answer
“Vanity of vanities, says the Preacher, Vanity of vanities! All is vanity” (Ecclesiastes 1:2, ESV). The Hebrew word for “vanity” used in this verse literally means “vapor” or “breath.” It can also be translated “meaningless,” “emptiness,” or “futility.” This preacher is [Solomon](life-Solomon.html), and he is telling us that, after exploring all the world has to offer, he has found it amounts to nothing. It is pointless to chase worldly goals because they disappear with our last breath. That foundation helps us understand the other ways the word *vanity* is used in the Bible.
Romans 8:20 says that all creation was subjected to vanity because of God’s curse. When Adam sinned, God cursed all that He had made (Genesis 3:17–19\). In other words, perfection was lost. All of creation is now falling short of its original purpose; rather than working in harmony with God and creation, inhabitants of the earth have turned on each other and against God. We still reel from the effects of that curse. Everything meant to be right side up is upside down. The chaos and insanity of the world as we know it are due to the fact that God has subjected creation to vanity until the time when it will be set free (Romans 8:21\).
When vanity enters our personal lives, it brings with it [pride](pride-Bible.html), [jealousy](jealousy-Bible.html), [envy](Bible-envy.html), [strife](Bible-strife.html), [haughtiness](haughty-eyes.html), and many other negative things. Vanity devalues what’s important and puffs up what is trivial. Vanity peppers the mind with nervous questions: “How do I look?” “What will people think of me?” “Why wasn’t I honored instead of him?” Proverbs 16:18 warns that “pride goes before destruction, and a haughty spirit before a fall,” but vanity rarely listens to warnings.
A person consumed with vanity is self\-absorbed and preoccupied with his or her own opinions, issues, and desires. At the root of all vanity is [self](god-of-self.html), which demands to be protected at all costs. Self cannot co\-rule our lives along with the Holy Spirit. God will not share His throne. That’s why Jesus calls us to die to self in order to follow Him (Luke 9:23\). Vanity is an enemy of the Spirit and must be constantly brought to the cross and crucified (Galatians 2:20; Romans 6:1–6\).
King Saul let vanity rule his life until it destroyed him. Strikingly handsome, gifted, and chosen by God, Saul had the potential to be a world\-changer (1 Samuel 9:1–2\). Humbled at first that he should be God’s elect king (1 Samuel 9:21, 10:21–22\), Saul soon let vanity go to his head (1 Samuel 13:8–14\). His vanity decided that he was important enough to disregard the command of the Lord and make things happen in his own way. Because of this, God removed His blessing and His Spirit from Saul so that the remainder of his reign was plagued with jealousies, murder, and discord (1 Samuel 16:14; 18:10–11\).
Vanity can cause us to become impressed with our own greatness, achievements, or attractiveness. Left unchecked, vanity decides that we, like Saul, are important enough to disregard God’s commands and make things happen in our own way. We read, “Thou shalt not . . .” in Scripture but think, “That’s for other people.” If we are confronted about our sin, we get offended at the one confronting us.
The defense of vanity sounds something like this:
“I know I shouldn’t be doing *X*, but I’m really a good person.”
“I know what the Bible says, but I think . . .”
“We all have our own personal truth. My truth is that . . .”
Vanity played a role in the first sin in the Garden of Eden, and it continues to be the root of most sin today. Satan introduced vanity with the words, “Has God really said . . .?” (Genesis 3:1\). Eve saw that the forbidden fruit was beautiful, tasty, and appealing, and vanity began to stir within her. The desire for pleasure and personal promotion displaced God in her heart. Still today, sin occurs when we allow our own opinions to trump God’s Word. When vanity rules us, God does not. When God rules us, vanity has to go.
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What is the purpose of angels?
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Answer
Naked cherubs, wings, halos, and cute kindergartners in the Christmas play are some of the images that come to mind when we think about [angels](angels-Bible.html). But God’s Word gives us an entirely different picture. Hebrews 1:7 says, “He makes his angels spirits, and his servants flames of fire.” Angels are spirits created to serve God’s purposes.
Scripture gives us only glimpses into the supernatural realm, but it is enough to learn that angels perform a variety of tasks and are used for several purposes:
1\. *To serve the people God saves.* One purpose of angels is to minister to the elect of God: “Are not all angels [ministering spirits](ministering-spirits.html) sent to serve those who will inherit salvation?” (Hebrews 1:14\). Paul experienced an angelic visitation during a storm at sea. The angel brought him comfort (Acts 27:23–24\). Others who have been served by angels include Elijah (1 Kings 19:3–8\) and Peter (Acts 12:6–10\).
2\. *To deliver messages.* The word *angel* literally means “messenger.” In the Bible, angels usually appeared as men when they delivered messages from God to people (see Genesis 18:1–3\). The [angel Gabriel](angel-Gabriel.html) appeared to at least three people in the Bible. He interpreted a vision for Daniel (Daniel 8:16\), told Zechariah about the birth of John the Baptist (Luke 1:19\), and proclaimed to Mary that she would be the mother of the Messiah (Luke 1:26\). Angels in the form of men also warned Lot of God’s impending judgment on Sodom and Gomorrah (Genesis 19:1\).
3\. *To wage spiritual battle.* Another purpose of angels is to fight the forces of spiritual darkness who try to thwart God’s plans (Ephesians 6:12; Jude 1:9\). When an angel appeared to Daniel to deliver the interpretation of a vision, the angel stated that [Michael the archangel](Michael-the-archangel.html) had to help him fight his way through enemy forces (Daniel 10:10–14\). The full extent of angelic warfare is not known to us, but these few glimpses are enough to suggest that a fierce cosmic battle rages just out of sight.
4\. *To worship God.* Angels constantly surround the throne of God, worshiping and shouting His praises (Psalm 148:1–2; Isaiah 6:3, Hebrews 1:6; Revelation 5:8–13\). Since angels were created to worship God, their rejection of that purpose is an unforgivable wrong. When [Lucifer](Lucifer-Satan.html), a chief angel, refused to worship God and insisted that angels worship him instead, God cast him from heaven (Isaiah 14:12–18\). Angels siding with Lucifer were exiled with him.
5\. *To serve.* Angels exist to do the will of their Creator. They go where God sends them, say what He gives them to say, and minister to His children on earth (Psalm 103:20; Revelation 22:9; Hebrews 1:14\). After Jesus’ forty\-day [temptation in the wilderness](Jesus-temptations.html), angels came and ministered to Him (Matthew 4:11\). When the righteous die, it seems that angels carry them straight to the place of God’s rest (Luke 16:22\).
6\. *To execute judgment.* Angels are not all radiance and joy. They also carry out God’s orders for destruction. The book of Revelation foretells many angelic acts that will bring about the ultimate destruction of the world (Revelation 7:1; 8—10\). When Pharaoh refused to let the people of God leave Egypt, God sent an angel to strike down every firstborn son (Exodus 12:12, 23\). Angels were involved in the death of Herod (Acts 12:23\), the slaughter of the Assyrian army (2 Kings 19:35\), and the punishment of Jerusalem (1 Chronicles 21:15\).
7\. *To aid in the transmission of God’s Word.* Hebrews 2:2, speaking of the Mosaic Law, calls it “the message spoken through angels.” Somehow, angels were involved in the process of Moses receiving the law on Sinai, revealing yet another purpose of angels.
God uses angels any way He chooses. Because we hardly know anything about a world outside our physical universe, we cannot possibly understand all the purposes angels fulfill. But [Christians](become-a-Christian.html) have the confidence that God’s holy angels stand ready to protect and deliver God’s mortal children (Psalm 91:11\). While angels are created beings, as we are, and should never be worshiped, we can thank the Lord for them and the unseen ways He uses them to impact our lives.
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What is the mind, biblically speaking?
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Answer
There are a great many words in both Hebrew and Greek that are translated “mind.” In the Old Testament, the word that is often translated “mind” is the word for “heart.” Sometimes the word *heart* refers to the actual physical organ, but many times it refers to the inner being—the seat of the will and the emotions. In the New Testament, the word *kardia*, the Greek word for “heart,” can also refer to the physical organ but is often translated “mind” as well. Today, we often set the mind and heart against each other, as in “Even though he knew in his mind that it was a bad idea, he had to follow his heart.” Likewise, sometimes we speak of “head knowledge” versus “heart knowledge.” These are simply modern conventions that differentiate intellect from emotions. In ancient times, the distinction seems to have been less emphasized.
In the New Testament, the [Greek word](Koine-Greek.html) *phroneo* is often translated “mind” and most often refers to a person’s understanding, views, or opinions, as in “But when Jesus turned and looked at his disciples, he rebuked Peter. ‘Get behind me, Satan!’ he said. ‘You do not have in mind the concerns of God, but merely human concerns’” (Mark 8:33\). Another example: “But we want to hear what your views are, for we know that people everywhere are talking against this sect” (Acts 28:22\). Here, “your views” is the translation of the word in question.
There are several other words that are often translated “mind.” Perhaps the most important for theological purposes is the one found in Matthew 22:37: “Jesus replied: ‘Love the Lord your God with all your heart and with all your soul and with all your mind.’” The word *dianoia* is a compound word that combines *dia*, which might be translated “through,” and the word *nous*, which is another word for “mind.” This word is used many times in the New Testament. It would seem that we would have to know what the mind is in order to love God with all of it.
We should not attempt to import modern notions of mind, brain, and intellect into the ancient text. The people in Old and New Testament times seem to have had a much more integrated view of humanity. There was much less emphasis on the distinction between the material and the immaterial. When Jesus says to love the Lord with all your heart, soul, and mind, He is not highlighting various aspects of personality. He is not differentiating between emotion and intellect; rather, He is saying that our love for God should be all\-inclusive. The mind is simply one more way to identify the inner being—all that we are. In fact, in Matthew 22:37, Jesus uses the word *kardia* (“heart”), which in other contexts is translated “mind.”
The International Standard Bible Encyclopedia states, “We look in vain in the Old Testament and New Testament for anything like scientific precision in the employment of terms which are meant to indicate mental operations.” Biblically, the mind is simply the “inner being” or the sum total of all our mental, emotional, and spiritual faculties, without drawing fine distinctions between them.
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What is Tibetan Buddhism?
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Answer
Tibetan Buddhism is another name for [Vajrayana Buddhism](Vajrayana-Buddhism.html). Before addressing the specifics of Tibetan Buddhism, it will be necessary to address some of the distinctives of [Buddhism](buddhism.html) in general.
Buddhism is a philosophy of life based on the teachings of [Siddhartha Gautama](Gautama-Buddha.html), a prince who was born into Hinduism and a life of luxury. According to the story (which is hard to verify, as the earliest records are some 400 years after he lived), Gautama was sheltered by his parents from all suffering. However, as he got older, he eventually encountered poor, crippled, and suffering people. He began to seek for a way for people to escape the rampant suffering he saw around him. He made no claim to divine revelation but claimed to have discovered this way himself. Thus, he became the Buddha, or the Enlightened One. Gautama did not claim to be a god, but later some of his followers treated him as such. In fact, deity does not figure prominently into Buddhism—some followers may worship a god or gods, while others may be atheists.
The Buddha discovered [Four Noble Truths](Four-Noble-Truths.html) that would allow one to escape suffering. While the ultimate goal is [Nirvana](Nirvana-in-Buddhism.html), which can only be attained with the extinguishing of all aspects of the individual, one can attain peace of mind and inner tranquility in this life. It is this aspect of Buddhism ([zen](Zen-Christian.html)) that is often most appealing to harried Westerners.
A very brief summary of the Four Noble Truths follows:
1\. Life is fully saturated with pain.
2\. Suffering is due to desire.
3\. One can escape by disengaging with the world and relinquishing desire.
4\. Follow the Eightfold Path (The fourth truth has eight steps):
• Acceptance of the Four Noble Truths
• Total commitment to the self\-discipline needed to follow the path
• Charitable and humble speech
• Benevolent conduct
• Benevolent livelihood (cannot involve killing people or animals)
• Self\-discipline
• Maintaining self\-awareness concerning the state of body and mind
• Deep meditation focusing on a single object until eventually thought itself ceases and a state of utter purity is attained, producing neither pain nor pleasure. Desire is eliminated. Total enlightenment is achieved.
All of the trappings of Buddhism are simply techniques, methods, or aids to help a person reach this desired state. In Buddhism there is no sin and no need for a Savior. People are simply ignorant and need to be informed of what will allow them to escape the world of pain and suffering. This can only be accomplished through a lifetime of discipline. [Reincarnation](reincarnation.html) is part of Buddhist teaching; however, it is not a personal reincarnation. The person, or personality, is lost, but the stuff the person is made of will come back again in a new form. The ultimate state of rest for the Buddhist is to lose all personality and become one with everything else.
Mahayana Buddhism is the largest branch of Buddhism, and that is usually what is meant when people speak of Buddhism in general terms.
Vajrayana Buddhism is a development of Mahayana Buddhism. Because of the popularity of Vajrayana Buddhism in the Himalayan nations of Tibet, Nepal, and Mongolia, it is also known as Tibetan Buddhism. Because it is practiced in isolated locations, it has developed its own peculiar beliefs and practices. It is syncretistic, incorporating some of the native beliefs of converts before they adopted Buddhism. Some of the old gods have been changed to Buddhas (enlightened beings). This variety of Buddhism also teaches that through advanced Buddhist techniques it is possible to bypass the journey of traditional Buddhism and achieve enlightenment directly and efficiently. This is done through techniques considered too advanced and too dangerous for the uninitiated. These techniques are guarded secrets, but they involve various forms of meditation and rituals. It is said that the Buddha practiced these rituals himself but did not teach them to his followers because of the risks involved. Because initiates are sworn to secrecy, it is difficult to ascertain exactly what the techniques are and why they may be dangerous.
Many people have become familiar with Tibetan Buddhism because of the Chinese occupation of Tibet. The [Dalai Lama](Dalai-Lama.html) is the foremost spiritual leader of the Gelug or “Yellow Hat” school of Tibetan Buddhism, which is dominant in central Tibet. The current Dalai Lama is believed to be the fourteenth reincarnation of an enlightened being, the Buddha of Compassion, who has chosen to be reborn in order to serve humanity. He lives in exile in India after a failed attempt to overthrow Chinese occupation in the late 1950s.
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What does it mean that “the rocks will cry out” in Luke 19:40?
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Answer
The mention of rocks or stones crying out is found in the context of the [triumphal entry](triumphal-entry.html)—Jesus’ entrance into Jerusalem a week before He was killed. Jesus rode on the back of a borrowed donkey’s colt, and multitudes of people praised Him as the “king who comes in the name of the Lord” (Luke 19:38\). When the Pharisees in the crowd heard the people’s worship directed at Jesus, they said to Him, “Teacher, rebuke your disciples!” (verse 39\).
The Pharisees had to know they were powerless to stop the excitement of the people, so they called on Jesus to stop what they believed to be blasphemy.
Jesus replied, “I tell you, . . . if they keep quiet, the stones will cry out” (Luke 19:40\). What did Jesus mean by this statement? Did He mean that the rocks would literally start shouting praises to the Lord? Most likely, no. The expression *the stones will cry out* seems to be proverbial and isn’t to be understood as a literal statement. The meaning seems to be that it is more likely that the impossible would happen than for the King of kings to enter His capital city without honor.
In saying that the stones will cry out, Jesus indicates that the people’s acclamations should be encouraged, not suppressed. The people of Jerusalem are expressing great joy, and that joy is so appropriate, so necessary, that, if they did not express praise, it would be appropriate for inanimate objects to fill the void. Colossians 1:16 says that all creation was made for God’s glory. Everything in creation declares His praise. However, humans are created in God’s image (Genesis 1:27\), so we are the ones who should be praising God.
Shortly after Jesus’ triumphal entry, the people would keep quiet. And, by Friday, they would yell for Him to be crucified (Luke 23:18–23\).
The idea of rocks crying out in praise to the Lord is poetic, startling imagery. Throughout Scripture are similar poetic passages that present inanimate objects praising God. For example, in Psalm 114:6, the mountains leap. Isaiah 55:12 says, “You will go out in joy and be led forth in peace; the mountains and hills will burst into song before you, and all the trees of the field will clap their hands.” Throughout Psalm 148, there are numerous examples of created things praising their Creator—the sun, moon, stars, heavens, water, sky, animals, and people. Everyone and everything was created for the pleasure of the sovereign Lord.
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Why should I not leave Christianity?
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Answer
People who won’t accept Christianity or who walk away from the faith tend to cite one of three reasons for doing so. One reason people give for leaving Christianity is that they have intellectual questions that remain unanswered. These questions often involve the [problem of evil](problem-of-evil.html), reconciling [science and the Bible](science-God.html) (e.g., the age of the universe), exclusive truth claims of one faith over another, or similar theological issues.
A second reason people leave Christianity involves emotional considerations. Many times, they’ve had a bad experience with a church or a professing Christian, or perhaps they’ve been the victim of bad things personally happening to them. These experiences have left them hurting and angry.
A third common reason people reject or leave Christianity has to do with their own moral preferences. They might find the Bible’s [ethical demands](Bible-morality.html) personally off\-putting or feel the Christian faith isn’t morally in line with current cultural mores.
While all of these reasons are certainly worth investigating and wrestling with, none of them constitute a valid reason for rejecting or leaving Christianity. From a big picture standpoint, the Christian faith makes two truth claims:
1\. God exists.
2\. Jesus exists, and He rose from the dead.
If both of these assertions are true, then Christianity is true and should be embraced.
With respect to God existing, the only other option besides God for why everything exists is that an impersonal, non\-conscious, meaningless, purposeless, and amoral universe—which science says is not eternal—accidentally created personal, conscious, moral beings who are obsessed with meaning and purpose. That option takes far more faith to believe than acknowledging an eternal Creator whose attributes match perfectly with those found in the Bible and what we see in the world.
When it comes to Jesus, there is no scholar or educated person who denies the existence of the historical Jesus and the basics about His life. And here’s an interesting fact: in the same way all educated historians believe Jesus of Nazareth existed, they also agree on the basic events surrounding [His resurrection](was-Jesus-resurrected.html).
The facts that Jesus was crucified under Pontus Pilate, that He was buried, that His body went missing three days later, that reports of His appearing to various individuals and groups began circulating, and that all His disciples except one were martyred for proclaiming His resurrection are not disputed by historians—Christian or non\-Christian—who have studied the subject. And while they do differ on the reasons for why those events occurred, the only alternative to resurrection is the [hallucination hypothesis](hallucination-theory.html), which quickly falls apart under scrutiny.
So, while intellectual, emotional, or moral questions will come up with respect to Christianity, if God exists, and if Jesus exists and rose from the dead, then a person should embrace Christianity and remain in the faith.
Challenging questions arise in the scientific realm, too, but scientists don’t walk away from their discipline because they can’t immediately answer every single question. Instead, they keep researching, studying, and learning until they discover the answers they’ve been seeking. Christians should do the same with their faith.
The only reason to believe in something is that it’s true—and there is overwhelming evidence that says the two key foundations of the Christian faith are true.
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Did David rape Bathsheba?
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Answer
Few words carry more emotional charge than *rape*. The act most frequently associated with that term is among the most heinous crimes humans can commit. The serious nature of the subject means any use of words like *rape* should be considered carefully. Modern culture is increasingly using phrases such as *power rape* when pressure or persuasion, but not outright violence or threats, are involved. As part of those discussions, some ask if 2 Samuel chapter 11 implies that David raped [Bathsheba](Bathsheba-in-the-Bible.html). Oversimplifying a response would be dangerous. A simplistic “yes” or “no” is unfair to Scripture, facts, reason, and rape victims alike. A careful look at the biblical account clearly condemns David’s behavior, but more aggressive interpretations are not supported.
The most common error in Bible interpretation is eisegesis: “reading in” facts or ideas. This is the opposite of [exegesis](exegesis-eisegesis.html): reading what the actual text says. One form of eisegesis is assuming nefarious deeds when the text does not include them. It’s true the Bible doesn’t always provide minute details, but we need to be careful not to assume something is true unless Scripture gives us overwhelming reasons. In the case of David and Bathsheba, limited details result in limited conclusions.
The matter of [David and Bathsheba](David-and-Bathsheba.html) is recorded in 2 Samuel 11:1–5\. David was walking on his palace roof while his generals were off fighting in a war. From that vantage point, he saw an especially beautiful woman bathing. He sent for her and had sex with her, and she became pregnant with his child. David then attempted a cover\-up that brought consequences lasting the rest of his life. Bathsheba later became one of David’s wives and eventually the mother of the next king, Solomon.
Many different interpretations can be “read into” this account. Some are more plausible than others. Some are inconsistent with the context of the story and the persons involved. Before using terms like *rape* to describe what happened, we must have an accurate understanding of biblical facts regarding both David and Bathsheba. Various interpretations offered include the following:
**Claim: David raped Bathsheba.** Using the common understanding of *rape* to mean one person violently forcing himself on another, this interpretation is not supported by the Bible. There is no indication from the text that rape led to Bathsheba’s pregnancy. Other Old Testament passages depicting violent rape (Genesis 34:1–2; 2 Samuel 13:14\) use different terminology than this account. Nothing in Scripture supports the idea that David overpowered Bathsheba and forcibly defiled her.
**Claim: Bathsheba seduced David.** Some suggest Bathsheba’s choice to bathe naked in a place that David could see was deliberate: that she was intentionally seducing King David. This is extremely implausible, according to the context of these Scriptures. His nighttime walk on the roof seems to have been spur\-of\-the\-moment, making it extremely unlikely Bathsheba would know of his presence. Bathsheba was bathing late at night, most likely in an enclosed courtyard or garden of her home, and only someone from a higher vantage would be able to see her at all—she was not flaunting herself in public.
Further, the text of 2 Samuel seems to go out of its way to ascribe all actions to David. Bathsheba bathes, obeys the king’s summons, and later tells him she is pregnant. All other actions are overtly credited to David. That may be because David is seen as the spiritually responsible party, much as Adam is considered the responsible party at the Fall (Genesis 3:17–19; Romans 5:12\). What’s more likely is the Bible is being crystal clear that David, no one else, initiated this encounter.
**Claim: The sex was consensual.** Another suggestion is that sex between David and Bathsheba was entirely mutual. This implies their initial encounter was simply (and sinfully) casual sex between consenting adults. It is possible Bathsheba gladly slept with David. The text does not say Bathsheba ever expressed interest in David. In the end, it’s impossible to say with certainty how interested Bathsheba was in sleeping with David. Their later marriage seems to have been close (2 Samuel 12:24\) and loyal (1 Kings 1:28–31\).
**Claim: David “power raped” Bathsheba.** This theory suggests Bathsheba did not say “no” to David, but neither did she say “yes.” In other words, she was not truly willing to sleep with him, but he was the king. Those favoring this view point out that King David sends lackeys to collect Bathsheba and bring her to his home, where they have sex the same night. Without question, there is a tremendous imbalance of power between David and Bathsheba. As with the prior scenario, it is *possible* that Bathsheba felt pressure, even fear, and submitted to sex rather than actively sought it.
Further, the unique phrasing of the text seems to deliberately emphasize David’s actions and downplay those of Bathsheba. When Nathan eventually [confronts David](David-and-Nathan.html) about his sin, the allegory he uses depicts the guilty party—David—as making a predatory choice to take something that did not belong to him (2 Samuel 12:1–7\). The consequences suffered as a result of this event seem to fall entirely on David, as well (2 Samuel 12:10–14\).
**Conclusion: Read *from* the Bible, not *into* it.** There is no question but that the Bible strongly condemns David concerning this incident. There is no sense in which Scripture defends his actions. Nor is there any indication in Scripture that Bathsheba initiated the sin or was considered overtly complicit in it. At the same time, there is nothing in the Bible indicating that David applied force, threats, or violence against Bathsheba.
Rape is an awful subject, and modern discussions of rape often force an awkward distinction. Today’s culture has a confusing habit of applying established words to new ideas in order to leverage emotional impact. For example, words like *genius* and *forever* have been applied in so many contexts that the literal meaning of those words is all but forgotten. This is not always done with evil intent; the objective is usually to seize attention or to comment on the morality or immorality of the new idea. However, burdening words with new definitions can blur formerly distinct concepts.
A consequence of this is dilution in the language. When lesser acts are consistently labeled with an extreme term, the original word starts to lose potency. For example, *rape* has a traditional meaning, but some people today claim that “rape” could be any sex for which one feels regret after the fact. Such an application of the word *rape* lessens the impact of the word. As the meaning continues to be diluted, victims of rape, as originally defined, may find less initial sympathy for their claims.
All this is to say we must be extremely careful about saying things such as “David raped Bathsheba.” Based on the historic use of the word *rape*, implying violent, forcible, or threat\-coerced sex, the claim that “David raped Bathsheba” is entirely false. Nothing in Scripture hints at such a thing. Use of the word *rape* without extensive context is certain to cause misunderstanding. Worse, it can contribute to dilution of the seriousness of the term *rape* as used in other contexts.
Saying “David took advantage of Bathsheba” is much more accurate. The royal power David wielded and the rapid nature of the encounter argue strongly for that view. It is likely Bathsheba was *submitting* to the experience much more than *seeking* it. Given her era’s state of women’s rights and David’s role as king, there is no question David was in position to apply extraordinary pressure on her.
The least\-flattering interpretation one can reasonably apply to Bathsheba is that she relished the attention of a powerful man. But that only vaguely answers why the narrative seems to blame David—and only David—for what happened. The far more plausible interpretation is that she obeyed the summons of a king and yielded to his desires in a state of vulnerability.
For those reasons, any use of the term *rape* in connection to this incident should be avoided. Words can change their meaning over time, and the concept of *rape* seems to be experiencing such an evolution. For now, however, the word most often evokes a particular act, one that Scripture does not support having occurred.
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Are there any true differences between millennials and people from other generations?
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Answer
Generally speaking, those born between 1980 and 2000 are considered part of what is called the millennial generation or Generation Y. This generation has faced massive changes in technology advancements, culture, and economic stability, which have affected the way these young adults have approached life, employment, and culture. Millennials are often accused of being self\-centered, lazy, and generally more immoral than previous generations. Specifically, the Bible does not address the millennial generation or older generations. However, Scripture does speak about youth and old age in detail in both the Old and New Testaments, which is important in evaluating the millennial generation and sorting out misconceptions.
One of the main accusations against millennials is that they are self\-centered. Their use of technology and cell phones is used as evidence of a self\-obsessed generation focused on [posting selfies](selfie-culture.html) and getting the most likes on a post or picture. The millennial generation has experienced great growth in technology and therefore is more involved in social media and technology than older generations. To broadly claim, though, that all millennials are self\-centered is similar to stating that all baby boomers are grumpy. Many millennials use social media and their phones to stay connected to friends and to impact their community, and older adults do that as well. Much of the millennials’ cell phone and technology use is motivated by the need to connect to others and build relationships—a need God designed humans to have (Genesis 2:18; Ecclesiastes 4:9–12\).
Those of older generations also claim that millennials are lazy or inexperienced. Throughout time, those who are older tend to look down on younger generations, and vice versa. Paul recognized this unfortunate truth and therefore encouraged his younger protégé, Timothy, with these words: “Don’t let anyone look down on you because you are young, but set an example for the believers in speech, in life, in love, in faith and in purity” (1 Timothy 4:12\). Jeremiah doubted his ability to serve God because of his youth, and yet the Lord encouraged him: “Do not say, ‘I am only a child.’ You must go to everyone I send you to and say whatever I command you” (Jeremiah 1:7\). Instead of submitting criticism to those of younger generations, it is better to be a [mentor](Christian-mentoring.html) and encourager to those who are young.
Finally, millennials of today are generally accused of being more immoral than previous generations. While it’s true that millennials are more likely to voice approval of cohabitation and same\-sex relationships, there are studies indicating that millennials practice abstinence more than the two previous generations did. It should also be recognized that, although immorality is much more visible today, it does not mean that sexual sins were not occurring in previous generations. Young adults throughout history have experienced the temptations of “youthful lust” (2 Timothy 2:22\). As Solomon states, “What has been will be again, what has been done will be done again; there is nothing new under the sun” (Ecclesiastes 1:9\).
Although millennials may have some differences in the way they carry out their work and engage socially, these differences are purely external. Regarding internal spiritual matters, there are no true differences. All humans, no matter what their age, all have the same basic problem of being sinners. Paul states, “For *all* have sinned and fall short of the glory of God” (Romans 3:23, emphasis added). It is clear in Scripture that all of mankind is in bondage to sin and death and that the only way to be saved out of sin is to trust in the death, burial, and resurrection of Jesus (1 Corinthians 15:1–4; Ephesians 2:8–9; Romans 6:23\). Instead of criticizing millennials, the church should seek to evangelize, mentor, and encourage them in the faith.
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What does “test yourselves” mean in 2 Corinthians 13:5?
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Answer
The apostle Paul gave the directive to “test yourselves” while dealing with serious problems of sin in the church of Corinth. In his second letter to the Corinthians, Paul was preparing to return to them a third time after having spent a great deal of time in Corinth already. Before his arrival, Paul sternly cautioned the congregation to prepare to face the issues he had previously raised. Part of Paul’s warning included these words: “Examine yourselves to see whether you are in the faith; test yourselves. Do you not realize that Christ Jesus is in you—unless, of course, you fail the test?” (2 Corinthians 13:5\).
Paul did not want to have to exercise church discipline in Corinth. He would rather see the wrongdoers repent. But many of those who had fallen into immoral practices had taken to challenging Paul’s authority as an [apostle](what-is-an-apostle.html). Paul intended to firmly discipline those who did not heed his warnings and repent before his arrival (2 Corinthians 13:2–3\). So he turned their challenge around, asking them to examine and test themselves to see whether they were in the faith.
This was not the first time Paul had admonished the Corinthians to [examine themselves](examine-yourself.html). Earlier, he had observed the church participating in the Lord’s Supper in an unworthy manner. He told them, “Everyone ought to examine themselves before they eat of the bread and drink from the cup” (1 Corinthians 11:28\). Believers are to examine their motives, their actions, and the current condition of their hearts to make sure they don’t bring God’s discipline on themselves.
Paul’s primary concern was to bring spiritual health and wholeness to the Christian community in Corinth. If the individuals were genuinely in the faith, then they would know that Jesus Christ lived inside them. His Holy Spirit would be at work within them, promoting sanctification and moral living. But if their lives showed no evidence of the Spirit’s activity, then Jesus Christ was not indwelling them. And if Christ was not in them, they failed the test.
Rather than cross\-examining others, believers are to stick to examining their own lives: “Each one should test their own actions. Then they can take pride in themselves alone, without comparing themselves to someone else” (Galatians 6:4\). In his first letter to the Corinthians, Paul told them, “I discipline my body like an athlete, training it to do what it should. Otherwise, I fear that after preaching to others I myself might be disqualified” (1 Corinthians 9:27, NLT). Paul made it a practice to test himself, too. He knew that no one could skate by God’s judgment (1 Corinthians 3:13\).
The words *examine yourself* and *test yourself* mean essentially the same thing. Some Bible versions have “look carefully at yourself” or “ask yourself.” One way to test yourself is to check for evidence of the Holy Spirit’s work in your life: “But the fruit of the Spirit is love, joy, peace, forbearance, kindness, goodness, faithfulness, gentleness and self\-control” (Galatians 5:22–23\). Jesus confirmed that true prophets of God are recognized by their fruits (Matthew 7:15\).
A tough but spiritually beneficial question to ask ourselves regularly is, “What is my spiritual condition?” The prophet Jeremiah called God’s people to honest self\-evaluation and repentance: “Let us examine our ways and test them, and let us return to the LORD” (Lamentations 3:40\). Scripture calls us to “test everything,” renounce evil, and “hold fast what is good” (1 Thessalonians 5:21–22, ESV). We might consider making this our prayer as David did: “Search me, God, and know my heart; test me and know my anxious thoughts. See if there is any offensive way in me, and lead me in the way everlasting” (Psalm 139:23–24\).
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What does it mean that blessed are those who are persecuted for righteousness’ sake?
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Answer
As Jesus opened His famous Sermon on the Mount (Matthew 5:3–12\), He described a series of blessings granted to true servants of God, along with corresponding rewards they will experience in the kingdom of heaven. These blessings, known as the Beatitudes, formed part of Christ’s intensive discipleship training for His chosen apostles. In the eighth beatitude, Jesus declared, “Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven” (Matthew 5:10, ESV).
The word *blessed* was a familiar term for Jesus’ first\-century audience. Rather than a fleeting happiness dependent on current circumstances, the blessedness that Jesus spoke of is deep, abiding, unshakable joy rooted in the assurance of God’s blessing, both in the present and in the future. Life in our Lord’s kingdom is one of profound joy and inner well\-being that no person and no circumstance can take away.
The persons labeled “blessed” by Jesus represent a counterculture exhibiting values not typically welcomed by people of the world at large. All the Beatitudes demonstrate God’s reversal of the world’s values, but perhaps none so markedly as this eighth one. How can being persecuted be “blessed”? Persecution is never pleasant but involves suffering and often severe pain. The key is Jesus’ qualification that the blessed persecution comes “for righteousness’ sake.”
Some people suffer for doing evil, but that is punishment, not persecution. And some are persecuted for reasons unrelated to righteousness. But Jesus wasn’t offering a general blessing to all victims of persecution for any cause. No, He offered it only to those who were persecuted for actively pursuing the kingdom of righteousness and because of their faith in Jesus Christ (Matthew 5:11\). Peter put it this way: “If you suffer for doing good and you endure it, this is commendable before God” (1 Peter 2:20\).
*Righteousness* means more than just “being a good person.” It refers to a complete orientation of life toward God and His will. This kind of righteousness is highly visible: “You are the light of the world. A town built on a hill cannot be hidden. Neither do people light a lamp and put it under a bowl. Instead they put it on its stand, and it gives light to everyone in the house. In the same way, let your light shine before others, that they may see your good deeds and glorify your Father in heaven” (Matthew 5:14–16\).
To endure persecution for the sake of righteousness requires uncompromising faithfulness to God despite every threat and pressure. The Old Testament prophets were considered heroes for facing this kind of abuse (Matthew 5:12; see also 2 Chronicles 36:16; Acts 7:51–53; James 5:10\). Both the prophets of old and New Testament saints serve the same cause (the advancement of the kingdom of God) and the same King (Jesus Christ). Jesus promised that both would suffer mistreatment, but both would also receive inexpressible rewards in heaven.
In this eighth beatitude, Jesus expanded the “blessed are those” formula to add “rejoice and be glad” (Matthew 5:11–12\). Rather than feeling discouraged, dismayed, enraged, or depressed, believers who find themselves persecuted for openly living for Christ and His kingdom have good reason to rejoice and be glad—for their reward in heaven is great. Our Lord offered this potent dose of hope and encouragement to those whose tenacious and brilliant pursuit of righteousness makes the enemies of God’s kingdom try to thwart and extinguish it.
True believers in Christ are righteous in God’s eyes (Romans 3:21–22; 2 Corinthians 5:21; Philippians 1:11\). Our confession of faith in Jesus Christ and the moral way we live our lives prove to be offensive to the world, resulting in persecution for righteousness’ sake. Jesus faced persecution and was hated by the world, and so will all those who belong to Christ and boldly live for Him: “If you belonged to the world, it would love you as its own. As it is, you do not belong to the world, but I have chosen you out of the world. That is why the world hates you” (John 15:19\).
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Who had red hair in the Bible?
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Answer
Redheads often get a bad rap, shackled by stereotypes that link them to fiery tempers, aggressiveness, or soullessness. But hair color is not an indication of a person’s worth or temperament. The Bible tells us of at least two redheads, and they could not have been more different from each other.
The first person with red hair we read about in Scripture is [Esau](Esau-in-the-Bible.html), son of Isaac and Rebekah. Genesis 25:25 says that, when Rebekah’s twin sons were born, Esau came out “red, covered with hair like a fur coat.” Although technically the firstborn, redheaded Esau forfeited his birthright when he traded it for a bowl of stew (Genesis 25:29–33\). Although his red hair had nothing to do with it, Esau had an impulsive, careless nature and a hot temper when he later set out to kill his conniving brother (Genesis 27:41\). But he mellowed with age and appears to have developed a nobler character when he forgave his brother and sought to live in peace (Genesis 33:4\). Redheads, like everyone else, have no excuse for giving in to sinful tendencies and resisting the Lord’s attempts to build character.
The most famous redhead in the Bible is [David](life-David.html). He was “ruddy and had beautiful eyes and was handsome” (1 Samuel 16:12, ESV). The word translated “ruddy” could refer to David’s complexion, but some commentators believe it refers to his hair. David could have been redheaded. His character was opposite that of Esau’s. David was “a man after God’s own heart” (Acts 13:22\), while Esau was a “profane person” (Hebrews 12:16, NKJV). David was a man of strong passions. When those passions were surrendered to the Lord, they served him well. He fought God’s battles, was a leader of men, and penned most of the psalms. But when those passions were allowed to control him, they led David to deep sin and deception (2 Samuel 11\).
Natural redheads can be proud of the color God gave them and refuse to allow hair color to define their character. Blondes don’t have to be dumb, brunettes don’t have to be boring, and redheads don’t have to be hot\-tempered (Proverbs 22:24\). Regardless of our hair color, God requires all of us to submit our natural tendencies to His lordship and allow His Spirit to transform us (2 Corinthians 5:17\). We are all works in progress, and God delights in the variety He has created (Psalm 37:23\). Our job is to celebrate the way He made us and use all we have for His glory (1 Corinthians 10:31\).
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Who was Crispus in the Bible?
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Answer
Crispus was a leader of the synagogue in Corinth, Greece (Acts 18:8\). He was a Jewish religious leader but became a believer in Jesus after Paul shared the gospel with the Corinthians. Crispus’s conversion happened during Paul’s [second missionary journey](Paul-second-missionary-journey.html).
The synagogue that Crispus was the leader of had opened its doors to Paul every Sabbath, and the apostle took the opportunity to testify that Jesus was the Messiah (Acts 18:5\). But after an unspecified number of weeks, the unbelieving Jews in that synagogue “opposed Paul and became abusive” (verse 6\). At that point, Paul “shook out his clothes in protest and said to them, ‘Your blood be on your own heads! I am innocent of it. From now on I will go to the Gentiles’” (verse 6\).
Upon leaving Crispus’s synagogue, Paul went next door and began preaching in the home of Titius Justus. Crispus and his entire household also left the synagogue and followed Paul, having believed in the Lord Jesus (Acts 18:7\). Later, Sosthenes, the man who replaced Crispus as the leader of the synagogue, tried to stir up trouble for Paul but was soundly rebuffed by the Roman proconsul (verses 12–17\).
Little else is known of Crispus. He is mentioned in one of Paul’s letters to the church at Corinth. In this letter, we learn that Crispus was one of the few people Paul baptized (1 Corinthians 1:14–16\). Out of all the believers in Corinth, Paul had only baptized Crispus, Gaius, and the household of Stephanas; and he used that fact to show that his main objective was to preach the gospel, not to baptize (1 Corinthians 1:17\). This statement by Paul is a strong argument against the idea of [baptismal regeneration](baptismal-regeneration.html), which holds that baptism is necessary for salvation. If that were so, Paul would not have so clearly separated the two.
Tradition holds that Crispus later served as the bishop of Chalcedon and was martyred for his faith. The Roman Catholic and Eastern Orthodox churches have canonized Crispus and declared him Saint Crispus of Chalcedon. Crispus was a saint, as are all those “baptized into Christ Jesus” (Romans 6:3; Galatians 3:27; 1 Corinthians 12:13\). Scripture declares no specific persons as “saints”; instead, the Bible calls everyone in the body of Christ “saints” (Ephesians 1:1; Colossians 1:2; 2 Corinthians 9:1; Revelation 11:18\). All that is required of God for sainthood is [faith in His Son](become-a-Christian.html), the Lord Jesus Christ (Romans 10:9–10\).
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Can the elect be deceived (Matthew 24:24)?
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Answer
In what is often referred to as His [Olivet Discourse](Olivet-discourse.html) in Matthew 24, Jesus speaks about events that will take place before His second coming. One of the warnings Christ gives is this: “For false Christs and false prophets will arise and will show great signs and wonders, so as to mislead, if possible, even the elect” (verse 24\).
The Greek word translated “elect” is *eklektós*, which means “chosen ones.” It’s a term used a number of times in the New Testament to refer to true believers in Jesus (e.g., Luke 18:7; Romans 8:33; Colossians 3:12\). Will the false miracles performed by the false messiahs and prophets in the end times be so convincing that even born\-again believers will be led astray?
There are two reasons why the answer to this question is “no.” First, nearly all Bible commentators agree that the grammatical construction of the verse and its parenthetical statement “if possible” strongly point to such a thing being out of the question. The deception will be strong, the miracles will seem real, and the intent will be to mislead everyone, including the elect. But God’s grace will prevail. His chosen ones will not be drawn away into deception.
Second, the Bible firmly speaks to the fact that the elect are protected by God from deceptions that would result in eternal separation from Christ. Paul tells us that God “chose us in Him before the foundation of the world, that we would be holy and blameless before Him” (Ephesians 1:4\); Peter says that the chosen “are protected by the power of God through faith for a salvation ready to be revealed in the last time” (1 Peter 1:5\); and Jude says that the chosen are “beloved in God the Father, and kept for Jesus Christ” (Jude 1:1\). The elect will [persevere](perseverance-saints.html) in God’s strength.
With respect to following false Christs, Jesus says, “He who enters by the door is a shepherd of the sheep. To him the doorkeeper opens, and the sheep hear his voice, and he calls his own sheep by name and leads them out. When he puts forth all his own, he goes ahead of them, and the sheep follow him because they know his voice. A stranger they simply will not follow, but will flee from him, because they do not know the voice of strangers” (John 10:2–5\). The sheep know their [Shepherd](Good-Shepherd.html).
Being deceived is a mark of the unregenerate: “At one time we too were foolish, disobedient, deceived and enslaved by all kinds of passions and pleasures” (Titus 3:3\). After salvation, we may stray from the truth at times, but the Bible makes it clear that the elect of God cannot be deceived to the extent of being finally lost. If God’s chosen ones could be deceived in such a way, God’s choice of them would be defeated, and that is not possible. All who are in Christ have been predestined, called, justified, and will eventually be glorified (Romans 8:30\). They have been given to Christ; and of all those who have been given to Him, He will lose none (John 10:28\).
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How did Cain die? What happened to Cain?
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Answer
The Bible does not tell us how [Cain](Cain-in-the-Bible.html) died. After killing Abel, Cain was cursed to be a restless wanderer away from God’s presence and was unable to work the ground as he had before, since the ground would no longer yield him crops (Genesis 4:11–12\). Fearful of being killed by others, Cain complained to God that “my punishment is more than I can bear” (Genesis 4:13\). God granted Cain [a mark](mark-Cain.html) that would protect him from being murdered by another and stated that “if anyone kills Cain, he will suffer vengeance seven times over” (Genesis 4:15\).
Some rabbinical commentators, such as Rashi, have presented some theories about how Cain died. According to an extrabiblical midrash, [Lamech](Lamech-in-the-Bible.html), who was blind at the time, killed Cain accidentally while hunting with his son. In this legend, Cain’s mark was a horn, and so Lamech’s son mistakenly thought Cain was an animal and led his father to shoot Cain. Lamech ends up killing both Cain and his own son, which this legend states accounts for Lamech’s words in Genesis 4:23–24\. It is unlikely that Cain would have met his demise by being murdered by his descendant Lamech, since God had placed the mark on Cain to keep anyone from killing him (Genesis 4:15\). Furthermore, to argue, based on a legend, that Cain was murdered is to ignore the authority and priority of Scripture.
Another theory from extrabiblical literature is that Cain was killed by a stone house falling on top of him. According to the [Book of Jubilees](book-of-Jubilees.html) Cain was rightly avenged for the murder of Abel, “for with a stone he had killed Abel, and by a stone was he killed in righteous judgment” (Book of Jubilees 4:31\). It may be tempting to accept this account of Cain’s death, but Scripture never states how Cain died, so any attempt at explanation is mere conjecture.
What can be known about Cain after the murder of Abel is that he settled in the land of Nod, had a son named Enoch, and built a city named after his son (Genesis 4:16–17\). The descendants of Cain became men who raised livestock, crafted musical instruments, and built tools of bronze and iron (Genesis 4:20–22\). Despite these cultural achievements, Cain’s descendants followed his example of evilness and unbelief. Lamech was especially Cain\-like, since he boasted of killing a man who had injured him and even demanded greater vengeance in the event of his own murder than what God had granted to Cain (Genesis 4:23–24\). The descendants of Cain grew more numerous and ungodly, as evidenced in the widespread wickedness of Noah’s day.
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What is the meaning of Corpus Christi?
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Answer
The words *Corpus Christi* literally mean “body of Christ” in Latin. Corpus Christi, also called the Solemnity of the Most Holy Body and Blood of Christ, is a religious festival celebrated by many Roman Catholics on the first Thursday after [Trinity Sunday](Trinity-Sunday.html), which is the first Sunday after Pentecost. In some countries it is celebrated on the next Sunday after Trinity Sunday. This means that Corpus Christi is celebrated roughly two months after Easter. For those who believe in [transubstantiation](transubstantiation.html), the feast is to celebrate the real presence of the body of Christ (the *corpus Christi*) in the bread and wine of the Eucharist. In some countries with a predominantly Catholic population, the Feast of Corpus Christi is also celebrated outside the church with parades, where the Host is carried through the streets.
The feast or festival called Corpus Christi originated in 1246 and was first celebrated in the diocese of Robert de Torote, bishop of Liège, Belgium. Jacques Pantaléon, who had been archdeacon of Liège, became Pope Urban IV, and in 1264 he ordered the whole church to observe the feast. By the mid\-14th century, the festival was generally accepted, and in the 15th century, it became one of the principal feasts of the Roman Catholic Church.
Of course, such veneration of the bread and wine of [the Eucharist](Holy-Eucharist.html) is rejected by evangelicals. Jesus said, “Whoever eats my flesh and drinks my blood has eternal life, and I will raise them up at the last day” (John 6:24\). However, Jesus was not speaking literally, as He explains a little later: “I am the bread of life. Whoever comes to me will never go hungry, and whoever believes in me will never be thirsty” (John 6:34\). Eating and drinking Jesus’ body and blood are not done literally, but by “coming” and “believing.”
Chapter 29 of the Westminster Confession clearly states the evangelical perspective:
“Section II. In this sacrament, Christ is not offered up to His Father; nor any real sacrifice made at all, for remission of sins of the quick or dead; but only a commemoration of that one offering up of Himself, by Himself, upon the cross, once for all: and a spiritual oblation of all possible praise unto God, for the same: so that the popish sacrifice of the mass (as they call it) is most abominably injurious to Christ’s one, only sacrifice, the alone propitiation for all the sins of His elect. . . .
“Section V. The outward elements in this sacrament, duly set apart to the uses ordained by Christ, have such relation to Him crucified, as that, truly, yet sacramentally only, they are sometimes called by the name of the things they represent, to wit, the body and blood of Christ; albeit, in substance and nature, they still remain truly and only bread and wine, as they were before.
“Section VI. That doctrine which maintains a change of the substance of bread and wine, into the substance of Christ’s body and blood (commonly called transubstantiation) by consecration of a priest, or by any other way, is repugnant, not to Scripture alone, but even to common sense, and reason; overthrows the nature of the sacrament, and has been, and is, the cause of manifold superstitions; yes, of gross idolatries.”
Corpus Christi, Texas, was founded in an area that had been previously named by a Spanish explorer who discovered and named the bay on the Feast of Corpus Christi in 1519\. The actual city of Corpus Christi was founded over 300 years later.
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Who was Voltaire, and how did he impact Christian history?
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Answer
François\-Marie Arouet (1694—1778\), better known by his pen name, Voltaire, was a French philosopher of the Enlightenment era who very much dominated the French stage for half a century. He received a classical education under the Jesuits at Lycée Louis\-le\-Grand in Paris, but he abandoned the law for the pursuit of his literary activities.
Voltaire made a number of positive contributions to theism. Rejecting atheism outright, he believed that a Creator could be inferred from a study of philosophy and natural theology. He accepted many of [Thomas Aquinas’s](Saint-Thomas-Aquinas.html) arguments for God and developed his own rendition of the [cosmological argument](cosmological-argument.html). Moreover, Voltaire defended many of God’s attributes such as His necessity, omnipotence, eternality, simplicity, and intelligence. He also sided with William Paley’s [teleological design argument](teleological-argument.html), saying, “This of itself appears to me the most convincing demonstration of the existence of a God, and I cannot conceive in what way it can be answered.”
Although Voltaire called his philosophy “[theism](what-is-a-theist.html),” he was actually a deist, and this caused him to reject a number of Christian doctrines. For example, the problem of evil caused him to doubt God’s attributes of goodness and benevolence, along with any idea of an afterlife.
Calling the Christian faith the “infamous superstition” and taking the typical [deist](deism.html) stance of anti\-supernaturalism, Voltaire rejected all miracles recorded in the Bible. While acknowledging Jesus as superior to all other religious leaders and accepting His moral teachings, Voltaire refashioned Christ to be a humanist and deist and rejected His divinity.
Voltaire summed up his view of the Bible in this way: “The Bible. That is what fools have written, what imbeciles commend, what rogues teach and young children are made to learn by heart” (*Philosophical Dictionary*, 1764\). Believing that “we are living in the twilight of Christianity” (*op. cit.*), he felt the Christian faith would soon become extinct and the Bible only an ancient relic. Ironically, years after his death, Christians purchased Voltaire’s home and used his own printing press to manufacture Bibles. While some have tried to classify this story as only an urban legend, others have [researched the case](https://crossexamined.org/voltaires-prediction-home-and-the-bible-society-truth-or-myth-further-evidence-of-verification/) and found it to be true.
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What is a psalm?
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Answer
A psalm is a song or poem used in worship. The word *psalm* comes from the Greek word *psallein*, which means “to pluck.” That word gave rise to *psalmos*, which means “a song sung to harp music.” (The strings on a harp are plucked, at least some of the time.) Finally, the English word *psalm* means “song” but usually refers to a sacred song regardless of what instrument it might be played on.
[David](life-David.html) is the author of many of the biblical psalms, and he is also known as one who played the harp, although the “harp” he played was not like a modern harp that might be used in an orchestra; rather, it was a small, handheld stringed instrument that today would be called a “lyre.” “Whenever the spirit from God came on Saul, David would take up his lyre and play” (1 Samuel 16:23\). Most modern translations use the word *lyre* instead of *harp*. So David wrote lyrics and played the lyre, or we might say he would *psallein* his instrument and write psalms. Today, *hymns* might be the word that evokes an idea similar to *psalms*.
Today, we usually read the biblical psalms, often privately, rather than sing them. While many individual psalms came out of intensely personal and difficult situations, they were eventually put into a collection that was meant to be used in public worship.
The [book of Psalms](Book-of-Psalms.html) is a book of songs that is sometimes called “Israel’s National Hymnbook.” The title of the book in Hebrew is *Tehillim*, which means “Praises.” It is a book of praises, but some of the psalms are written out of deep despair and questioning. It is a book of prayers containing the writers’ innermost questions and doubts as well as their praises and thanksgiving.
Some of the biblical psalms tell us the names of the tunes that should go with them, but, alas, those tunes are lost to us. For instance, the heading of Psalm 22 says, “To the tune of ‘The Doe of the Morning.’” Perhaps “The Doe of the Morning” was a popular song and David wrote new words for it with spiritual content. It is also possible that “The Doe of the Morning” was a tune written specifically for this song/psalm, although there is nothing in the psalm that would seem to call for this title. It is not uncommon for modern songwriters to put the psalms to music, and one organization has written music for all 150 psalms.
Ephesians 5:18–20: “Do not get drunk on wine, which leads to debauchery. Instead, be filled with the Spirit, speaking to one another with psalms, hymns, and songs from the Spirit. Sing and make music from your heart to the Lord, always giving thanks to God the Father for everything, in the name of our Lord Jesus Christ.” No doubt, Paul means to include the Old Testament book of Psalms, but the command can also cover psalms, hymns, and spiritual songs that Christians wrote in his day and even in ours.
Here are some technical facts to know when discussing psalms:
• When referring to the biblical book, *Psalms* is written with a capital *P*.
• When referring to psalms in a general (i.e., songs, hymns, psalms, etc.) a lowercase *p* is used.
• The book is referred to as “Psalms” (plural), but individual psalms are referred to in the singular, as in “Please open your Bibles to Psalm 145,” and “I am going to read a psalm this morning.”
• The book of Psalms has the most verses of any book in the Bible but no chapters. The individual psalms are songs, not chapters; therefore, it would be technically incorrect to say “Please open your Bibles to Psalms chapter 145\.”
• Sometimes the book of Psalms is called “The Psalter,” which simply means “a book of psalms.”
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What is a sin tax?
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Answer
*Sin tax* is not a biblical term. In common usage, *sin tax* is a rather facetious name for a special tax levied against things considered “sinful” or harmful to society in some way. Taxes on tobacco products, beer, liquor, gambling, and, most recently, legalized pot are considered “sin taxes.”
A sin tax can be an effort on the part of a governmental body to curb certain behaviors that are deemed to be dangerous or detrimental to the individual or society by making the cost of the products or services extraordinarily high. For instance, on average, almost half the cost of a pack of cigarettes is due to taxes. By taxing certain products and activities heavily, it is hoped that usage and participation will be deterred. The “sin tax” is an alternative to outright banning of certain activities and products or punishing/fining people for indulging in them.
A more cynical view is that a sin tax is simply a way for the government to boost its revenue. People are going to indulge in these harmful behaviors, especially when they are addicted to a substance, and the government has chosen to profit from it. In this view, government leaders are not really trying to curb behavior, for then they would lose tax money. They have come to rely on the taxes generated, so they are knowingly taking advantage of people who may be caught in a web of addiction.
Alcohol and tobacco products are historically the most common things targeted by a “sin tax.” Other products and activities that may have “sin taxes” levied against them are gambling, pornography, and marijuana. Some jurisdictions are also passing laws to levy “sin taxes” on candy, soft drinks, and fast food. Certain vehicles that consume large amounts of gasoline are also becoming targets of extra taxes, perhaps due to a belief that fossil fuel consumption is a moral issue.
Many of the things that are the targets of sin taxes are no doubt unhealthy, and a reduction in their use would be a good thing. However, critics argue that, in reality, sin taxes do not reduce consumption, but instead place an undue burden on the poor. They argue that people will use these products (especially cigarettes and alcoholic drinks) regardless of the cost, and that the rich can easily afford them while the poor cannot.
Sin taxes illustrate the difficulty of trying to change and regulate behavior externally. There is no doubt that some form of external control is necessary to keep sinful actions in check. However, a truly free society can only operate when there is common agreement on what constitutes moral behavior and an equally common determination to act morally. At one time, there was a consensus in the United States about basic standards of right and wrong. Even when people violated those standards, they still could agree in principle that what they did was wrong. This consensus was based on what has been called “[the Judeo\-Christian ethic](Judeo-Christian-ethic.html),” which simply means an ethic based on the teachings of the Old and New Testaments. The Judeo\-Christian ethic was partially external but also to some degree internal, as most citizens were indoctrinated in it and “social pressure” was largely pushing people in the right direction. Today, as that Judeo\-Christian consensus has been eroded, there is no agreement on even the most basic questions of right and wrong or even truth and falsehood.
Perhaps the current situation reveals the weakness inherent in a free society not comprised of people who have been born again by the Spirit of God. Even a return to the Judeo\-Christian consensus of the past would not solve the basic sin problem, which is really a heart problem. While such a society would no doubt be a better place to live, individuals would still be just as sinful on the inside and just as guilty before God. Certainly, Israel in the Old Testament had some heavy external regulations, yet sin was still rampant. That is why God told Jeremiah about a [New Covenant](new-covenant.html) that He would enact:
“The days are coming,” declares the Lord,
“when I will make a new covenant
with the people of Israel
and with the people of Judah.
It will not be like the covenant
I made with their ancestors
when I took them by the hand
to lead them out of Egypt,
because they broke my covenant,
though I was a husband to them,”
declares the Lord.
“This is the covenant I will make with the people of Israel
after that time,” declares the Lord.
“I will put my law in their minds
and write it on their hearts.
I will be their God,
and they will be my people.
No longer will they teach their neighbor,
or say to one another, ‘Know the Lord,’
because they will all know me,
from the least of them to the greatest,”
declares the Lord.
“For I will forgive their wickedness
and will remember their sins no more.”
Laws and taxes are partially effective external restraints on sin. But God’s plan to restrain sin is to change people internally so that they will want to live in a way that is moral and just. Jesus came “to do away with sin by the sacrifice of himself” (Hebrews 9:26\). Under the New Covenant, sin is taken away. People can be forgiven of their sins and have their hearts changed so that they want to please God as they live in the power of the Holy Spirit.
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What is subjective truth?
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Answer
Subjective truth, which is sometimes mistaken for [relative truth](is-truth-relative.html), is a philosophical concept normally attributed to Danish philosopher [Søren Kierkegaard](Soren-Kierkegaard.html) (1813—1855\). Kierkegaard believed that religious truth is a personal, not impersonal, thing—that it is something we are, not something we have. Kierkegaard acknowledged objective truth as being something “outward,” while believing that subjective truth is something “inward.”
The idea is that, while objective truths are important, subjective truth can actually be more crucial to a person because it involves how a person relates to and accepts those objective truths. Kierkegaard believed that spiritual truth cannot be just acknowledged; it must be appropriated: it is not just correspondence, but internal commitment. Religious truth is found in a subjective encounter with God and acceptance of His truth by one’s will, not only by an objective understanding with the mind. In other words, a person “subjects” himself inwardly to truth.
Kierkegaard’s subjective truth is especially important in today’s post\-truth culture, which believes that objective facts are less important in shaping public opinion than appeals to emotion and personal beliefs. For many today, feelings and preferences matter more than facts and truth. Their “inward” beliefs override the “outward” facts, which they refuse to “submit” to.
Post\-truth culture will readily acknowledge an objective fact as being “true,” but, because of the conflict it has with personal preferences or political agendas, the objective fact is discounted in some way. Some will ignore the facts, misrepresent the truth, or even spread lies about it in order to move their personal agenda forward. This approach conflicts with Kierkegaard’s subjective truth concept, which by no means dismisses objective reality in favor of a person’s preferences and agenda.
That said, one of Kierkegaard’s flaws in his framework is the thought that there can be a gulf between objective and subjective truth. He felt that a person’s faith can leave him in a state of objective uncertainty and, because of that, faith requires a leap from disbelief to belief.
However, a correct understanding of the distinction between faith “that” something is true and faith “in” something is that the required leap is not a jump in the dark, but rather a step into the light. The objective or “outward” evidences for God deliver the means needed to believe that God exists, which then leads to subjective or “inward” truths that one submits to in a trusting fashion. Both objective and subjective truths are biblical and spelled out in Hebrews: “And without faith it is impossible to please Him, for he who comes to God must believe that He is \[faith “that”—objective] and that He is a rewarder of those who seek Him \[faith “in”—subjective]” (Hebrews 11:6\).
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Where did Jesus live?
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Answer
Jesus lived in a variety of places. Before coming to earth, the [Son of God](Jesus-Son-of-God.html) was with the Father heaven. In John 17:5, just before His crucifixion, Jesus prays, “And now, Father, glorify me in your presence with the glory I had with you before the world began.” Also see John 1:1–2, 14\.
Upon coming to earth, Jesus was born in Bethlehem. The story is narrated in Luke 2\. Mary and Joseph lived in Nazareth but traveled to Bethlehem for a census. Apparently, they had no immediate family there because they had no place to stay. How long Jesus and Mary and Joseph stayed in Bethlehem is not known. We know that the wise men came to visit him in Bethlehem as well, but by this time, the family was in a house, not at the stable where He had been born. When King Herod heard of the purpose of the wise men’s visit, he attempted to kill Jesus as a potential rival. Based on the time frame that the wise men gave him regarding the [star](star-of-Bethlehem.html), Herod ordered that all boys in the vicinity of Bethlehem two years old and under should be killed (see Matthew 2\).
Because of Herod’s plot, an angel warned Joseph in a dream to take the family to Egypt. They stayed in Egypt until the death of Herod. Again, we do not know how long that was (Matthew 2: 13–15\). According to secular historical sources, Herod died in 4 BC, which tells us that it must not have been very long after Jesus’ birth that Herod died and the family was free to return to Israel.
Upon returning to Israel, Joseph moved the family back to Nazareth, where he and Mary had originally started out (Matthew 2:23; Luke 2:39\). Bethlehem was in Judea, but Nazareth was about 90 miles north in Galilee. This was Jesus’ hometown—where He grew up. Thus, He was often referred to as “[Jesus of Nazareth](Jesus-of-Nazareth.html)” (Matthew 26:71; Mark 1:24; 10:47; Luke 4:34; 18:37; 24:19; John 1:45; 18:5–7; 19:19; Acts 2:22; 3:6; 26:9\).
After He began His public ministry, Jesus moved His base of operations to Capernaum, also in Galilee, on the shores of the Sea of Galilee, about a day’s walk from Nazareth (Matthew 4:13\). From Capernaum He made several trips to Jerusalem, and many of the events reported in the gospels took place in Jerusalem.
Giving us a hint of Jesus’ specific living quarters, Luke 9:57–58 records this exchange: “As they were walking along the road, a man said to him, ‘I will follow you wherever you go.’ Jesus replied, ‘Foxes have dens and birds have nests, but the Son of Man has no place to lay his head.’” This seems to indicate that Jesus owned no home and had no property of His own. No doubt He stayed with friends from time to time as a guest, as He did with Mary, Martha, and Lazarus in Bethany outside of Jerusalem (Luke 10:38\). Also, He and the disciples may have simply camped wherever they were, as He carried on an itinerate ministry. Claims that Jesus was a rich man (and that He wants all of His followers to be rich as well) are simply not supported by the biblical evidence.
After Jesus’ resurrection, He ascended back to heaven where He is seated at the right hand of the Father (Ephesians 1:20; Colossians 3:1; Hebrews 8:1\).
Jesus temporarily made His home on earth to secure for us a place in his Father’s house (John 14:1–4\). One day, all who have put their faith in Him will enjoy living in His presence:
“Then the angel showed me the river of the water of life, as clear as crystal, flowing from the throne of God and of the Lamb down the middle of the great street of the city. On each side of the river stood the tree of life, bearing twelve crops of fruit, yielding its fruit every month. And the leaves of the tree are for the healing of the nations. No longer will there be any curse. The throne of God and of the Lamb will be in the city, and his servants will serve him. They will see his face, and his name will be on their foreheads. There will be no more night. They will not need the light of a lamp or the light of the sun, for the Lord God will give them light. And they will reign for ever and ever” (Revelation 22:1–5\).
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What is a quick summary of each of the 66 books of the Bible?
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Answer
Here are quick summaries of the 66 books of the Bible:
**Old Testament:**
[**Genesis**](questions-about-Genesis.html) — God creates the universe and fashions humans in His own image and places them in a perfect environment. The humans rebel against God and lose their paradise. The rebellion gets so bad that God wipes out humanity with a flood, but He graciously preserves Noah and his family. Later, God chooses and blesses the family of Abraham, Isaac, and Jacob (or Israel) and promises them a land for their many descendants. Through this family God plans to bring a Savior to reconcile the sinful world to Himself.
[**Exodus**](questions-about-Exodus.html) — The children of Israel, now living in Egypt, are forced into slavery. God prepares an Israelite named Moses to lead the people to freedom. The king is loath to let the slaves go, so God sends a series of plagues upon the Egyptians. Moses leads the Israelites through the Red Sea, which God miraculously parts for them, and to Mt. Sinai. Camped at Sinai, the Israelites receive the Law of God, including the Ten Commandments. The Law is the basis of a covenant between God and people He has rescued, with promised blessings for obedience. The people promise to uphold the covenant.
[**Leviticus**](questions-about-Leviticus.html) — In the Law, God establishes a sacrificial system to atone for sins and a series of festivals for Israel to observe as days of worship. God gives Moses plans for a tabernacle, a tent where the sacrifices can be offered and God will meet with His people. God specifies that the rituals and ceremonies of the tabernacle are to be overseen by the family of Aaron, Moses’ brother.
[**Numbers**](questions-about-Numbers.html) — The Israelites arrive at the border of Canaan, the land God had earlier promised to Abraham. But the people following Moses refuse to enter the land, due to their lack of faith and their fear of Canaan’s inhabitants. As a judgment, God consigns the Israelites to wandering in the wilderness for 40 years, until the unbelieving generation passes away and a new generation takes their place. God sustains His rebellious people with miraculous provisions throughout their time in the wilderness.
[**Deuteronomy**](questions-about-Deuteronomy.html) — The new generation of Israelites is now ready to take possession of the Promised Land. Moses gives a series of final speeches, in which he reiterates the Law of God and promises that one day God will send another Prophet reminiscent of the power and mission of Moses. Moses dies in Moab.
[**Joshua**](questions-about-Joshua.html) — Moses’ successor, Joshua, leads the children of Israel across the Jordan River (parted miraculously by God) and into Canaan. God overthrows the city of Jericho by knocking its walls down. Joshua leads the people in a successful campaign to conquer the whole of Canaan. With a few exceptions, the Israelites remain faithful to their promise to keep their covenant with God, and God blesses them with military victories. After the land is subdued, the Israelites divide Canaan into separate territories, giving each of the tribes of Israel a lasting inheritance.
[**Judges**](questions-about-Judges.html) — Joshua dies, and, almost immediately, the people begin to turn away from the God who had blessed them. Rather than driving out all the land’s inhabitants, they allow some of the Canaanites to survive, and the Israelites begin to worship the gods of the Canaanites. True to the terms of the covenant, God sends enemies to oppress His people. The suffering they endure causes them to repent, and God responds by sending leaders to rally the people and defeat the enemies, bringing peace to the land again. This cycle is repeated several times over a span of about 300 years.
[**Ruth**](questions-about-Ruth.html) — During the time of the judges, a famine strikes the land, and a man of Bethlehem takes his family out of Israel to live in Moab. There, he and his two sons die. His widow, Naomi, returns to Israel along with one of her daughters\-in\-law, a Moabitess named Ruth. Back in Bethlehem, the two women face hardship, and Ruth gathers what food she can by gleaning in a barley field owned by a man named Boaz. Ruth is noticed by Boaz, and he gives her extra help. Since Boaz is related to Naomi’s late husband, he has the legal opportunity to redeem the family property and raise up an heir in the name of the deceased. Ruth asks Boaz to do just that, and Boaz agrees. He marries Ruth and purchases the property that had belonged to Naomi. Boaz and Ruth become the great\-grandparents of Israel’s greatest king, David.
[**1 Samuel**](questions-about-1-Samuel.html) — In answer to prayer, Samuel is born to a barren woman, who then dedicates her young son to the tabernacle. Samuel is raised by the judge and high priest, Eli. Early on, Samuel begins to receive messages from God and becomes known as a prophet. After Eli’s death, Samuel becomes Israel’s final judge. The people demand a king to make them more like other nations. Samuel advises against it, but the Lord directs Samuel to grant their request. Samuel anoints Saul as the first king. Saul starts out well, but he soon begins to act in pride and ignore God’s commands. God rejects Saul as king and instructs Samuel to anoint another person to take Saul’s place: that person is David, chosen while still a youth. David becomes famous in Israel for slaying the Philistine warrior Goliath, and Saul grows jealous to the point of madness. The king begins to pursue David, whose life is in constant danger as he takes refuge in the wilderness. Men loyal to David gather to him. Samuel dies, and, later, Saul and his sons are killed in a battle with the Philistines.
[**2 Samuel**](questions-about-2-Samuel.html) — David is crowned king by his tribesmen in Judah, and they make the city of Hebron the capital of Judah. After a brief civil war, all the tribes of Israel unite under the leadership of David, God’s choice. The capital is moved to Jerusalem. God makes a promise to David that a son of his will rule on the throne forever. David seeks to follow God’s will, and God blesses David with victories over foreign enemies. Sadly, David falls into the sin of adultery and tries to cover his sin by having the woman’s husband killed. God pronounces judgment on David’s house, and trouble begins. David’s daughter is raped by her half\-brother, who is then killed by Absalom, another of David’s sons, in revenge. Absalom then plots to overthrow David and take the throne. He gains a following, and David and those loyal to him are forced to flee Jerusalem. Absalom is eventually killed in battle, and David returns home in sorrow. Near the end of his life, David disobeys God and takes a census of the people, a sin for which God sends judgment on the nation.
[**1 Kings**](questions-about-1-Kings.html) — King David dies. His son Solomon takes the throne, but his brother Adonijah challenges him for it. After repeated attempts to usurp authority from his brother, Adonijah is executed. King Solomon is blessed by God with great wisdom, riches, and honor. He oversees the building of the temple in Jerusalem and dedicates it to the Lord in a grand ceremony. Later in life, Solomon forsakes the path of righteousness and serves other gods. After Solomon’s death, his son Rehoboam takes the throne, but his foolish choices lead to a civil war, and the nation is fractured in two. Rehoboam remains king of the southern kingdom, and a man named Jeroboam is crowned king of the ten tribes to the north. Both kings practice idolatry. Through the years, David’s dynasty in the southern kingdom occasionally produces a godly king; most of the kings are wicked, however. The northern kingdom is led by an unbroken series of wicked rulers, including the idolatrous Ahab and his wife Jezebel, during whose reign God sends a drought to punish Israel, along with a mighty prophet, Elijah, to point the people back to God.
[**2 Kings**](questions-about-2-Kings.html) — Elijah is translated to heaven, and Elisha takes his place as God’s prophet in Israel. Jehu becomes Israel’s king and wipes out the wicked family line of Ahab. In Judah, Ahab’s daughter becomes queen and attempts to kill all of David’s heirs, but she fails. Wicked kings rule in both nations, with the exception, in Judah, of a few reformers such as Hezekiah and Josiah. Israel’s persistent idolatry finally exhausts God’s patience, and He brings the Assyrians against them to conquer the people of Israel. Later, God brings the Babylonians against Judah as a judgment, and Jerusalem is destroyed.
[**1 Chronicles**](questions-about-1-Chronicles.html) — A genealogy traces God’s people from Adam to the kingdom years, with a focus on David’s family. The rest of the book covers much of the same material as 1 and 2 Samuel, with an emphasis on the life of David.
[**2 Chronicles**](questions-about-2-Chronicles.html) — This book covers much the same material as 1 and 2 Kings, with an emphasis on David’s dynasty in Judah. The book begins with the construction of the temple under Solomon, and it ends with the destruction of the temple by the Babylonians, with a proclamation, in the last few verses, that the temple would be rebuilt.
[**Ezra**](questions-about-Ezra.html) — After 70 years of captivity in a foreign land, the people of Judah are allowed to return to their homeland to rebuild. A descendant of David named Zerubbabel, together with some priests, begins to rebuild the temple. Political opposition to the rebuilding forces a halt in construction for about 15 years. But then the work continues, encouraged by two prophets, Haggai and Zechariah. About 57 years after the temple is completed, Ezra the scribe arrives in Jerusalem, bringing with him about 2,000 people, including priests and Levites to serve in the temple. Ezra finds that the people living in Judah have lapsed into sin, and he calls the people to repentance and a return to the law of God.
[**Nehemiah**](questions-about-Nehemiah.html) — About 14 years after Ezra’s arrival in Jerusalem, Nehemiah, the king’s cupbearer in Persia, learns that the walls of Jerusalem are in a state of disrepair. Nehemiah travels to Jerusalem and oversees the construction of the city walls. He is opposed by enemies of the Jews, who try to thwart the work with various tactics, but the wall is finished with God’s blessings in time to observe the Feast of Tabernacles. Ezra reads the book of the law publicly, and the people of Judah rededicate themselves to following it. The book of Nehemiah begins with sadness and ends with singing and celebration.
[**Esther**](questions-about-Esther.html) — Some exiled Jews have opted not to return to Jerusalem and have stayed in Persia instead. Xerxes, the king of Persia, chooses as his new queen a young woman named Esther. Esther is a Jewess, but she keeps her ethnicity secret at the behest of her cousin Mordecai, who has raised her. A high\-ranking official in the kingdom, a man named Haman, plots a genocide against all the Jews in the kingdom, and he receives the king’s permission to carry out his plan—neither he nor the king knowing that the queen is Jewish. Through a series of divinely directed, perfectly timed events, Haman is killed, Mordecai is honored, and the Jews are spared, with Queen Esther being instrumental in it all.
[**Job**](questions-about-Job.html) — A righteous man named Job suffers a series of terrible tragedies that take away his wealth, his family, and his health. Even after losing everything, Job does not curse God. Three friends come to commiserate with Job, but they eventually speak their minds about the situation, advancing the notion that God is punishing Job for some secret sin. Job denies any sinfulness on his part, yet in his pain he cries out to God for answers—he trusts God, but he also wants God to explain Himself. In the end, God shows up and overwhelms Job with His majesty, wisdom, and power. God restores Job’s fortune, health, and family, but the answer to *why* Job had suffered God never answers.
[**Psalms**](questions-about-Psalms.html) — This collection of songs includes praise to the Lord, cries of the needy, worshipful adoration, laments, thanksgiving, prophecy, and the full spectrum of human emotion. Some of the songs were written for specific occasions, such as traveling to the temple or crowning a new king.
[**Proverbs**](questions-about-Proverbs.html) — A collection of moral teachings and general observances about life, this book is directed to those in search of wisdom. Subjects include love, sex, marriage, money, work, children, anger, strife, thoughts, and words.
[**Ecclesiastes**](questions-about-Ecclesiastes.html) — A wise older man who calls himself the Preacher philosophizes about life, looking back over what he has learned from his experiences. The Preacher, having lived apart from God, recounts the futility of various dead\-end paths. Nothing in this world satisfies: riches, pleasure, knowledge, or work. Without God in the equation, all is vanity.
[**Song of Solomon**](questions-about-Song-Solomon.html) — A king and a humble maiden express love and devotion to each other through their courtship, leading to a joyous and affirming consummation of the marriage on the wedding night. The song continues to depict some of the difficulties faced by the bridegroom and his bride in their married life, always coming back to the yearning the lovers have for each other and the undying strength of love.
[**Isaiah**](questions-about-Isaiah.html) — Isaiah is called as a prophet in Judah and brings God’s messages to several kings. God proclaims judgment against Judah for their religious hypocrisy. The prophet then delivers messages of warning to other nations, including Assyria, Babylon, Moab, Syria, and Ethiopia. For all of God’s anger against His people in Judah, He miraculously saves Jerusalem from an attack by the Assyrians. Isaiah predicts the fall of Judah at the hands of Babylon, but he also promises a restoration to their land. Isaiah looks even farther ahead to the promised Messiah, who will be born of a virgin, be rejected by His people, and be killed in the process of bearing their iniquities—yet the Messiah, God’s righteous Servant, will also rule the world from Jerusalem in a kingdom of peace and prosperity.
[**Jeremiah**](questions-about-Jeremiah.html) — Jeremiah, living during the time of the Babylonian invasion of Judah, prophesies Babylon’s victory over Judah, a message that brings him much grief from the proud kings and false prophets in Jerusalem. Continually calling God’s people to repent, Jeremiah is regularly ignored and even persecuted. Through Jeremiah, God promises that He will one day establish a new covenant with Israel. The prophet lives to see the fall of Jerusalem and predicts that the people’s captivity in Babylon will last 70 years.
[**Lamentations**](questions-about-Lamentations.html) — In a long acrostic poem, Jeremiah weeps over the destruction of the land of Judah. The reproach and shame of God’s people is overwhelming, and all seems lost. Yet God is just in His discipline, and He is merciful in not destroying the rebellious nation completely; God’s people will yet see God’s compassion.
[**Ezekiel**](questions-about-Ezekiel.html) — This is a book of prophecies written in Babylon by Ezekiel, a priest\-turned\-prophet. Ezekiel deals with the cause of God’s judgment against Judah, which is idolatry and the dishonor Judah had brought upon God’s name. Ezekiel also writes of judgment against other nations, such as Edom, Ammon, Egypt, and Philistia, and against the city of Tyre. Ezekiel then promises a miraculous restoration of God’s people to their land, the reconstruction of the temple, and God’s rule over all the nations of the earth.
[**Daniel**](questions-about-Daniel.html) — As a young man, Daniel is taken captive to Babylon, but he and three friends remain steadfast to the Lord’s commands, and God blesses them with honor and high rank in the Babylonian Empire. They have enemies, though: Daniel’s three friends are thrown into a fiery furnace, and Daniel into a den of lions, but God preserves their lives in each case and bestows even more honor upon them. Daniel survives the overthrow of Babylon and continues prophesying into the time of the Persian Empire. Daniel’s prophecies are far\-reaching, accurately predicting the rise and fall of many nations and the coming rule of God’s chosen king, the Messiah.
[**Hosea**](questions-about-Hosea.html) — Hosea’s mission is to call Israel to repentance, as God is poised to judge them for their corruption and idolatry. At God’s command, Hosea marries a wife who is unfaithful to him, and then he must redeem her from prostitution. This sordid experience is an illustration of Israel’s spiritual adultery and the fact that a loving God is still pursuing them to redeem them and restore them to their proper place.
[**Joel**](questions-about-Joel.html) — Joel ministers in Judah during a time of drought and a locust plague, events that are signs of God’s judgment on the nation. Joel uses the current judgment to point the people to the future, worldwide judgment of the Day of the Lord, and he calls on everyone to repent. Joel’s final promise is that the Lord will dwell with His people in Zion and bring great blessing to the restored land.
[**Amos**](questions-about-Amos.html) — Amos begins with pronouncing judgment against Damascus, Tyre, Edom, and Gaza, among other places. The prophet travels north from Judah to Israel to warn that nation of God’s judgment. He lists their sins and extends God’s invitation to repent and be forgiven. After the destruction of Israel, God promises, there will be a time of restoration.
[**Obadiah**](questions-about-Obadiah.html) — From their seemingly secure, rock\-bound homes, the Edomites had rejoiced at Judah’s fall, but Obadiah brings God’s sobering message: Edom, too, will be conquered, and that without remedy. God’s people will be the ultimate victors.
[**Jonah**](questions-about-Jonah.html) — Jonah, a prophet in Israel, is instructed by God to go to the Assyrian capital of Nineveh to prophesy against it. Jonah disobeys, attempting to travel away from Nineveh, but God intercepts him at sea. Jonah is thrown overboard and swallowed by a great fish. In the belly of the fish, Jonah repents, and the fish spits him back on dry ground. When Jonah prophesies in Nineveh, the Assyrians humble themselves before God and repent, and God does not bring judgment upon them. Jonah is angry that God has forgiven the people he hates, and God reasons with his obstinate prophet.
[**Micah**](questions-about-Micah.html) — In a series of three messages, Micah calls on both Judah and Israel to hear the word of God. He prophesies of coming judgment on both kingdoms and foresees the blessed kingdom of God, ruled by a king who would be born in Bethlehem. Micah ends his book with a promise that God’s anger will turn and that God’s people will be restored.
[**Nahum**](questions-about-Nahum.html) — Nahum’s prophecy concerns the destruction of Nineveh. Nahum gives the reasons for it and promises God’s judgment on this nation that had once terrorized the rest of the world. Unlike God’s judgment against Israel, the judgment against Nineveh will have no respite, and the destruction will not be followed by restoration.
[**Habakkuk**](questions-about-Habakkuk.html) — The prophet questions God about something he cannot understand: namely, how God can use the wicked Babylonians to punish God’s own people, Judah. The Lord answers by reminding Habakkuk of His sovereignty and faithfulness and that, in this world, the just will live by faith.
[**Zephaniah**](questions-about-Zephaniah.html) — Zephaniah warns of the coming Day of the Lord, a prophecy fulfilled, in part, by the invasion of Babylon and, more remotely, at the end of time. Other nations besides Judah are also warned of coming judgment, including Philistia, Moab, Cush, and Assyria. Jerusalem is called to repent, and the book ends with a promise from God to restore His people to favor and glory.
[**Haggai**](questions-about-Haggai.html) — Haggai lives and preaches during the time of Zerubbabel and Zechariah. The reconstruction of the temple had begun, but opposition from the Jews’ enemies has halted the work for about 15 years. Haggai preaches a series of four sermons to spur the people back to work so that the temple can be completed.
[**Zechariah**](questions-about-Zechariah.html) — A contemporary of Haggai and Zerubbabel, Zechariah encourages the people of Jerusalem to finish the reconstruction of the temple, a work that has languished for about 15 years. Eight visions relate God’s continuing plan for His people. Judgment on Israel’s enemies is promised, along with God’s blessings on His chosen people. Several messianic prophecies are included, predicting the Messiah’s coming, His suffering, and His eventual conquering glory.
[**Malachi**](questions-about-Malachi.html) — Ministering to post\-exilic Israel, Malachi calls God’s people to repentance. The prophet condemns the sins of divorce, bringing impure sacrifices, withholding tithes, and profaning God’s name. The book, and the Old Testament, ends with a description of the Day of the Lord and the promise that Elijah will come before that dreadful day.
**New Testament:**
[**Matthew**](questions-about-Matthew.html) — The ministry of Jesus Christ is presented from the point of view that Jesus is the Son of David and thus the rightful king to rule from Israel’s throne. Jesus offers the kingdom to His people, but Israel rejects Him as their king and crucifies Him. Jesus rises again and sends His disciples into all the world to proclaim His teaching.
[**Mark**](questions-about-Mark.html) — The ministry of Jesus Christ is presented from the point of view that Jesus is the Righteous Servant of God. Jesus obeys the Father’s will and accomplishes all He had been sent to do, including dying for sinners and rising again from the dead.
[**Luke**](questions-about-Luke.html) — The ministry of Jesus Christ is presented from the point of view that Jesus is the Son of Man who came to save the whole world. Jesus shows the love of God to all classes of people, regardless of race or gender. He is unjustly betrayed, arrested, and murdered, but He rises again.
[**John**](questions-about-John.html) — The ministry of Jesus Christ is presented from the point of view that Jesus is the Son of God. Jesus speaks at length of His nature and work and the necessity of faith, and He proves that He is the Son of God through a series of public miracles. He is crucified and rises again.
[**Acts**](questions-about-Acts.html) — This sequel to the life of Christ follows the ministry of the apostles following Jesus’ ascension. The Holy Spirit arrives to fill and empower Jesus’ followers, who begin to preach the gospel in the midst of mounting persecution. Paul, a former enemy of the Christians, is converted and called by Christ as an apostle. The church begins in Jerusalem, expands to Samaria, and spreads to the Roman world.
[**Romans**](questions-about-Romans.html) — This theological treatise, written by Paul on one of his missionary journeys, examines the righteousness of God and how God can declare guilty sinners to be righteous based on the sacrifice of Jesus Christ. Having been justified by faith, believers live in holiness before the world.
[**1 Corinthians**](questions-about-1-Corinthians.html) — The church in Corinth is riddled with problems, and the apostle Paul writes to give them God’s instructions on how to deal with various issues, including sin and division in the church, marriage, idolatry, spiritual gifts, the future resurrection, and the conduct of public worship.
[**2 Corinthians**](questions-about-2-Corinthians.html) — The problems in the church in Corinth have for the most part been worked through, and Paul writes this letter to encourage them, to explain the love gift he is collecting for Judean Christians, and to defend his apostleship against critics who are speaking out against him.
[**Galatians**](questions-about-Galatians.html) — False teachers have infiltrated the churches in Galatia, falsely suggesting that works of the law (specifically circumcision) must be added to faith in Christ in order for salvation to be real. In no uncertain terms, Paul condemns the mixture of law and grace, showing that salvation and sanctification are all of grace. Christ’s salvation has set us free. We rely on the Spirit’s work, not our own.
[**Ephesians**](questions-about-Ephesians.html) — Salvation comes by grace through faith in Christ, and not by our own works. The life Jesus gives, to Jew and Gentile alike, results in a new heart and a new walk in this world. The church is the Body of Christ, and marriage is a picture of Christ and the church. God has provided spiritual armor to wage spiritual battle.
[**Philippians**](questions-about-Philippians.html) — Writing this letter from a Roman prison, Paul thanks the church in Philippi for the love gift they had sent him. The gospel of Christ is advancing in the world, despite hardship, and Christians can rejoice in that. We are urged to humble ourselves as Christ did, be unified, and press toward the goal of pleasing the Lord in all things.
[**Colossians**](questions-about-Colossians.html) — Despite what false teachers might claim, Jesus Christ is the Savior, Lord, and Creator of all things. In Him, all believers are made alive and complete; they need not submit themselves to manmade regulations or the mandates of the Old Testament law. The new life we have in Christ will affect our relationships with spouses, parents, children, masters, and servants.
[**1 Thessalonians**](questions-about-1-Thessalonians.html) — Paul reviews the start of the church in Thessalonica, and he commends them for their steadfast faith. Believers are encouraged to live pure lives and to maintain the hope that Jesus will return. When Christ comes again, He will resurrect believers who have died and will rapture those still living to be with Him forever. The Day of the Lord is coming, which will result in the judgment of this world.
[**2 Thessalonians**](questions-about-2-Thessalonians.html) — The church of Thessalonica is enduring persecution, and some believers wonder if the Day of the Lord had already arrived. Paul assures them that what they are experiencing is not God’s judgment. Before that terrible day comes, there must be a worldwide rebellion, a removal of the Restrainer, and the rise to power of the man of lawlessness. But God will protect His children. Until the time that Christ returns, keep doing what is right.
[**1 Timothy**](questions-about-1-Timothy.html) — Timothy, the pastor of the church in Ephesus, is the recipient of this letter from Paul. A pastor must be qualified spiritually, be on guard against false doctrine, pray, care for those in the church, train other leaders, and above all faithfully preach the truth.
[**2 Timothy**](questions-about-2-Timothy.html) — In this very personal letter at the end of his life, Paul encourages Timothy to hold fast to the faith, focus on what is truly important, persevere in dangerous times, and preach the Word of God.
[**Titus**](questions-about-Titus.html) — Titus, an overseer of churches on the island of Crete, has the job of appointing elders in the churches there, making sure the men are qualified spiritually. He must beware of false teachers, avoid distractions, model the Christian life, and enjoin all believers to practice good works.
[**Philemon**](questions-about-Philemon.html) — In this short letter to Philemon, a believer in Colossae, the apostle Paul urges him to show the love of Christ and be reconciled to a runaway, thieving slave. Under Roman law, the slave could face severe punishment, but Paul urges grace for the sake of Christ. Philemon should welcome his slave back into the household, not as a slave now but as a beloved brother in Christ.
[**Hebrews**](questions-about-Hebrews.html) — There are Jewish members of the church who are tempted to return to the Jewish law. The author of this epistle urges them not to look back but to move on to full spiritual maturity, by faith. Jesus Christ is better than angels and better than Moses, and He has provided a better sacrifice, a better priesthood, and a better covenant than anything in the Old Testament. Having left Egypt, we must enter the Promised Land, not continue to wander aimlessly in the wilderness.
[**James**](questions-about-James.html) — In this very practical book, James shows what faith lived out looks like. True, saving faith will affect our prayer life, our words, our response to trials, and our treatment of others.
[**1 Peter**](questions-about-1-Peter.html) — The apostle Peter writes to believers under persecution in Asia Minor, addressing them as “God’s elect, exiles scattered” (1 Peter 1:1\). He reminds them of the grace of God, assures them of their heavenly home, teaches them to exhibit holiness, instructs them on marital relations, and encourages them as they face suffering.
[**2 Peter**](questions-about-2-Peter.html) — With his death impending, Peter writes the churches, exhorting them to follow the Word of God, identify and avoid false teachers, and live in holiness as they await the second coming of Christ.
[**1 John**](questions-about-1-John.html) — God is light, love, and truth. Those who truly belong to Christ will seek fellowship with His redeemed; walk in the light, not in darkness; confess sin; obey God’s Word; love God; experience a decreasing pattern of sin in their lives; demonstrate love for other Christians; and experience victory in their Christian walk.
[**2 John**](questions-about-2-John.html) — The Christian life is a balance of truth and love. We cannot forsake truth in the name of love; neither can we cease loving because of a misdirected notion of upholding the truth.
[**3 John**](questions-about-3-John.html) — Two men are contrasted: Gaius, who shows his commitment to truth and love through hospitality; and Diotrephes, who shows his malice and pride through a lack of hospitality.
[**Jude**](questions-about-Jude.html) — The message of the gospel will not change. But there are men who attempt to pervert the message and teach false doctrines to benefit themselves and lead people astray. These men must be resisted in the truth.
[**Revelation**](questions-about-Revelation.html) — Jesus is the Lord of the church, and He knows the condition of each local body of believers. The end times will be marked by an increase in wickedness, the rise of the Antichrist’s one\-world government, and the fury of Satan against God’s people on earth. God pours out His wrath on a rebellious and unrepentant world in a series of judgments that steadily increase in severity. Finally, the Lamb of God returns to earth with the armies of heaven, defeating the forces of evil arrayed against Him and setting up His kingdom of peace. Satan, the Antichrist, and the wicked of every age are thrown into the lake of fire, while the followers of Christ inherit a new heaven and new earth.
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Is it wrong to force a conversion?
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Answer
Forced conversion is the use of pressure, force, or threat to make someone abandon his or her beliefs for those of another religion. Forced conversion results in the adoption of a different religion (or the abandonment of all religion) under duress. Forced conversion is prominent in some religions, cults, and totalitarian governments, but it’s easy to address from a Christian point of view.
Simply put, forced conversion is wrong. Growing the ranks of a religion should not involve any type of coercion. Often, forced conversion doesn’t even work: those who are forced into a different religion may act like a convert outwardly but secretly remain loyal to their former religion.
It is impossible to become a Christian as a result of force or duress. It may be possible to force someone to engage in a religious ceremony or mouth words to a prayer, but being a Christian is not about ceremony or perfunctory prayers. It’s about being [born again](born-again.html) by the Spirit of God, and no amount of human pressure can force the Spirit’s hand. God knows the heart. Regeneration cannot be externally imposed.
Some religious leaders in history have taken up the sword to compel people to join their ranks, but not Jesus. He laid down His life and invites us to follow Him. His kingdom functions differently from what the world is used to. Jesus told Pilate, “My kingdom is not of this world. If it were, my servants would fight to prevent my arrest by the Jewish leaders. But now my kingdom is from another place” (John 18:36\).
Forced conversion also contradicts the free will that God has given each of us. We extend the invitation to all to be saved, but we do not constrain them. We recognize that people must repent and believe on their own, as the Holy Spirit works in their hearts (see John 16:8\). Jesus alluded to the sinner’s free will as He spoke to a rebellious Jerusalem: “How often I have longed to gather your children together, . . . and you were not *willing*” (Luke 13:34, emphasis added).
In Acts 16 Paul and Silas meet a man in the Greek city of Philippi who asks an important question about salvation. We know at least three things about this man: he was a jailer, he was a pagan, and he was desperate. He had been on the verge of suicide when Paul stopped him. And that’s when the man asks, “What must I do to be saved?” (Acts 16:30\).
The very fact that the man asks the question shows that he recognized his need of salvation—he saw only death for himself, and he knew he needed help. The fact that he asks Paul and Silas shows that he believed they had the answer. That answer comes swiftly and simply: “Believe in the Lord Jesus Christ, and you will be saved” (Acts 16:31\). The passage goes on to show that the man’s life began displaying a difference right away. Note that the man’s conversion was based on faith (“Believe”). He had to trust Jesus and nothing else. His faith included a belief that Jesus died for sin and rose again, because that was the message that Paul and Silas had been preaching (see Romans 10:9–10 and 1 Corinthians 15:1–4\). The salvation of the Philippian jailer was anything but a forced conversion; rather, it was based on his own personal desire and a choice to place his faith in Christ.
To [convert to Christianity](how-can-I-be-saved.html), we must believe that Jesus is the Son of God who died for sin and rose again. We must agree with God that we are sinners in need of salvation, and we must trust in Jesus alone to save. When we do this, God promises to save us and give us the Holy Spirit, who will make us [new creations](new-creation.html). Being a Christian is having a personal relationship with Jesus Christ that results in the forgiveness of sins and eternity in heaven. Something like that cannot be forced. True religion is not coerced.
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What is an attractional church?
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Answer
The attractional church seeks to reach out to the culture and draw people into the church. Attractional churches design their services and programs in such a way as to “attract” attendees. A primary focus of an attractional church is to attract congregants to worship services. The attractional church model, using the [seeker\-friendly](seeker-friendly-churches.html) approach, is often contrasted with the [missional](missional.html) church model.
Most modern megachurches grew to their current size by being attractional. The leaders in attractional churches are driven by the desire to fill the building with the lost, unchurched, and de\-churched. They have a passion to reach people no one else is reaching and utilize programs and events to draw the crowds. A key phrase in an attractional church is *cultural relevance*, and they go to great lengths to make visitors feel comfortable. Rather than design worship services for believers who gather to worship God, most attractional churches focus on making unbelievers feel welcome and comfortable, claiming that this helps more people meet Jesus.
Most Bible\-believing church leaders would agree that the primary purpose for a local church is to glorify God. And the means by which we do this is threefold: worshiping Him, edifying His people, and evangelizing the world. Jesus issued a mandate to His followers: “Go into all the world and make disciples of every nation” (Matthew 28:19\). This “going” of believers is the heartbeat of the missional church. The attractional church, on the other hand, focuses on the “coming” of unbelievers, as it sets up a “seeker\-friendly” atmosphere.
Utilizing all means possible to evangelize the lost is an admirable goal (1 Corinthians 9:22\), and there is nothing wrong with making church an inviting, welcoming place. Some of the strengths of the attractional church model are as follows:
1\. The attractional church has a definite strategy to reach people.
2\. The attractional church spends time considering what is important to the unsaved community, where they are coming from, and what they are seeking.
3\. The attractional church usually maintains a high level of professionalism in its worship service. It is dedicated to excellence in presentation.
4\. The attractional church is adept at providing practical advice for living in today’s world. It is committed to applying the gospel message in real life.
Still, we must look carefully at any church, whether fundamentalist, denominational, missional, or attractional, and ask whether or not it is making true disciples. We can tell whether a church’s model is working by considering the membership: are they walking in holiness, concerned about the lost, and growing in “grace and in the knowledge of our Lord and Savior Jesus Christ” (2 Peter 3:18\)?
The first “megachurch” began in Acts 2, the result of the bold, uncompromising proclamation of the gospel and the supernatural work of the Holy Spirit. The “attractional” nature of the early church was due to the power of God to change lives. The late author and theologian James Montgomery Boice once warned that “what you win them with is what you win them to.” We must be winning people with (and to) the gospel (1 Corinthians 15:3–4\). If people are only attending church to hear a celebrity, win a car, or ride a pony, are they being attracted to the right things?
The attractional church can also have some weaknesses, and the following are some questions to ask:
1\. Are the sermons designed to make people feel better about themselves rather than illustrate the need for repentance and restoration to God?
2\. Are outreach decisions based on what is popular rather than what is biblical? Is the world redefining what the church should be?
3\. Is the church consumer\-driven as though attendees are the reason for its existence rather than the worship of God?
4\. Are salvation, the cross, and repentance given priority, or are they afterthoughts?
5\. Do the leaders measure success by the spiritual maturity in the membership or by the growing attendance?
6\. Are social issues and controversial subjects addressed biblically from the pulpit?
7\. Is there an emphasis on [discipleship](Christian-disciple.html) and obedience to the Lord? Is church discipline ever practiced?
8\. How much attention is given to the scriptural qualifications for elders and leaders, as delineated in 1 Timothy 3:1–7?
9\. Is the message of the cross alone enough of an attraction, or is there an implied need to supplement the truth with consumer\-pleasing incentives?
Many attractional churches may discover to their dismay that, instead of creating disciples, they have filled their sanctuaries with [cultural Christians](cultural-Christianity.html). In a consumeristic society where Jesus is presented as another way to better one’s life, thousands assume they are saved because they like their church. They love the programs, the nice people, the community projects, and the social justice campaigns. Volunteering and taking leadership roles may make them feel like good people, and they assume that because the church is pleased with them that God is pleased as well.
When the gospel is compromised, as it is in some attractional churches, the result is a lack of any real preaching on sin and the attendance of many who have never experienced true repentance (Acts 3:19, 28\). In a compromised church, there is no sorrow over sin (Psalm 51:3–4\), no pursuit of holiness (Hebrews 12:14\), no denial of self or taking up a cross (Luke 9:23\), and no church discipline. Replacing true spirituality are the dynamic personalities of the leaders and the magnetic appeal of the church’s reputation. If the “attraction” should leave, so will the people.
We see no New Testament precedent for trying to attract unbelievers to a local church. The New Testament epistles were written to believers, teaching them how to endure persecution (2 Timothy 2:3\), pursue godliness (2 Peter 1:3\), and live as [salt and light](salt-and-light.html) in a pagan culture. Speaking long before the dawn of the attractional church movement, Charles Spurgeon saw the dangers inherent in doing things the world’s way: “I believe that one reason why the church of God at this present moment has so little influence over the world is because the world has so much influence over the church.”
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How should a Christian view the relationship of faith and reason?
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Answer
Atheists often chide Christians about the concept of [faith](Bible-faith.html) and the part it plays in a Christian’s belief system. For example, the German philosopher [Friedrich Nietzsche](Friedrich-Nietzsche.html) wrote, “When faith is thus exalted above everything else, it necessarily follows that reason, knowledge and patient inquiry have to be discredited: the road to the truth becomes a forbidden road. Faith means not wanting to know what is true” (*The Antichrist*, 1888, § 52\).
In the same vein, atheistic philosopher Peter Boghossian, in his book *A Manual for Creating Atheists*, separates faith from reason, asserting that faith is “pretending to know things that you don’t know” and “belief without evidence” (Pitchstone Publishing, 2013, p. 23–24\). He calls faith “an unreliable epistemology” and a “virus.”
Both Nietzsche and Boghossian are incorrect in their assertions about faith and its relationship to reason and truth. They use a distorted redefinition of *faith* and wrongly assert that it is an epistemology (a system or study about how one acquires knowledge). *Faith*, properly defined, is trust developed through the acquisition of prior information. Reason is part of the formula used to gather the information and accept or reject the truth claim.
In the Scriptures, reason and faith are seen working together in many places. For example, in the book of Acts, the author records six times (Acts 17:2,17; 18:4, 19, 19:8, 9\) that the apostle Paul “reasoned” or was “reasoning” with his audiences. Moreover, in Acts 9:29, Paul is “arguing” with his opponents; in Acts 14:1, he “spoke in such a manner” that a large number of unbelievers were converted; in Acts 17:3 the apostle is “explaining and giving evidence”; in Acts 18:5 he is “solemnly testifying” (also used in Acts 20:21 and 28:23\); in Acts 19:8, Paul is “persuading”; in verse 26 his opponents admit that Paul has “persuaded” people; in Acts 20:2, he gives “much exhortation”; and in Acts 28:23, the apostle is “explaining” and attempting to “persuade.”
The use of reason and logical argumentation like that of Paul results in one of two outcomes—rejection or acceptance, with the latter being where faith comes in.
Regarding faith, the definitions atheistic philosophers use are foreign to the true biblical meaning of the term. In the Greek New Testament, the word *pistis* is used, which is a noun that comes from the verb *peitho*, meaning “to be persuaded.” According to the best Greek lexicons, the word translated “faith” means “a state of believing on the basis of the reliability of the one trusted”; “trust, confidence, that which evokes trust”; “reliability, fidelity; pertaining to being worthy of belief or trust.” The same is true of the Hebrew term for “faith” (*ěměṯ*), which denotes “firmness, trustworthiness, constancy, duration, and truth.”
Faith is summed up in Hebrews 11:1 this way: “Now faith is the substance of things hoped for, the evidence of things not seen.” Faith relies on “substance” and “evidence” as in the way a husband has complete faith and trust in his wife, although he may not be able to demonstrate that faith in an empirical manner to others.
In the end, the proper way to view reason and faith is to understand that faith is a trust given in response to acquired knowledge, and that arriving at faith involves reason and a commitment to the truth.
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What does the Bible say about how to love God?
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Answer
In the Bible, Jesus tells us how to love God: “Love the Lord your God with all your heart and with all your soul and with all your mind” (Matthew 22:37\). In other words, God wants us to love Him with our whole being and in every possible way. God’s own Son taught us to love God the Father with everything we are, saying this was the [first and greatest](greatest-commandment.html) of all the commandments (verse 38\).
God wants us to love Him exclusively above all other things and beings. Lukewarm, half\-hearted, or apathetic fondness for God won’t do. He wants our total devotion. The Bible says that King David—the man after God’s own heart (Acts 13:22\)—had this kind of singular passion for God: “As the deer longs for streams of water, so I long for you, O God. I thirst for God, the living God. When can I go and stand before him?” (Psalm 42:1–2, NLT).
David exemplified how we are to love God by delighting in praise and worship of Him: “My soul longs, yes, faints for the courts of the LORD; my heart and flesh sing for joy to the living God” (Psalm 84:2, ESV; see also Psalm 43:4; 122:1\).
Even so, we know that David did not love God perfectly. His ability to love God was often hindered by his human weakness toward sin, just as ours is. But when we fail, we turn to God as David did and declare, “Whom have I in heaven but you? And there is nothing on earth that I desire besides you. My flesh and my heart may fail, but God is the strength of my heart and my portion forever” (Psalm 73:25–26, ESV).
We love God by keeping His commands and doing His will (John 14:15, 23; 1 John 5:3; 2 John 1:6; Psalm 40:8\). Jesus said the second greatest command, which is like the first, is to love others, and the measure by which we are to love them is as much as we love ourselves (Matthew 22:39\). It is impossible to genuinely love the Lord without loving other people, for the desire within God’s heart is to love others: “Dear friends, let us love one another, for love comes from God. Everyone who loves has been born of God and knows God. Whoever does not love does not know God, because God is love. This is how God showed his love among us: He sent his one and only Son into the world . . . as an atoning sacrifice for our sins. Dear friends, since God so loved us, we also ought to love one another” (1 John 4:7–11\). Because of God’s love for us, we are bound to love one another. Demonstration of that love is carried out in part by reproducing His life in others as we spread the gospel of His kingdom.
God desires to have an intimate love relationship with us. Our love for Him is a response to His divine love for us (1 John 4:19\). We express our love for God by spending time in His presence, enjoying His nearness, listening to His voice, reading His Word, and daily seeking to know Him better. As the apostle Paul said, “Whoever loves God is known by God” (1 Corinthians 8:3\).
Perhaps one of the purest examples in the Bible of how to love God comes from an unnamed woman who anointed the Lord’s feet with her perfume (Luke 7:36–50\). So grateful was she for Christ’s forgiveness of her many sins that she poured out her love in extravagant worship and absolute devotion. This woman appreciated the true worth of her Savior, and in humble gratitude, sacrifice, and servitude, she loved and worshiped Jesus with her tears, her hair, her kisses, and her priceless [bottle of perfume](alabaster-box.html). She loved God with all she was and everything she had to offer.
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Did God create Jesus?
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Answer
“The Son is of the Father alone, not made, nor created, but begotten” (The Athanasian Creed, verse 22\). According to the Bible, and to the ancient creeds of Christianity, the Son of God is eternal. There was never a time when He did not exist. God did not create Jesus.
John 1:1–3 says, “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through him, and without him was not any thing made that was made.” This passage echoes the phrasing of Genesis 1:1, but it reveals more about the God who created everything. *The Word* in this verse refers to the Son of God before He took on human flesh and came to earth. Colossians 2:9 says, “In Christ all the fullness of the Deity lives in bodily form.” So the Son, later to be called [Jesus](who-is-Jesus.html), already existed in the form of God, a member of the [triune Godhead](Trinity-Bible.html). He was not created because [God was not created](who-created-God.html).
Philippians 2:6–8 describes what took place when Jesus came to earth:
“Being in very nature God,
\[he] did not consider equality with God something to be used to his own advantage;
rather, he made himself nothing
by taking the very nature of a servant,
being made in human likeness.
And being found in appearance as a man,
he humbled himself
by becoming obedient to death—
even death on a cross!”
When the Son came to earth, He took on human nature and a human body. His body was “prepared” for Him, in order for the perfect sacrifice to be offered for sin (Hebrews 10:5\). The Holy Spirit overshadowed a [virgin](virgin-birth.html), and she conceived (Luke 1:26–38\). Jesus was then born into the world. As a part of humbling Himself, Jesus set aside His rights and privileges as God and took on the limitations and weaknesses of a baby. The pre\-existent Christ was not created at the Incarnation, and His divine nature remained intact; the change, at that particular point in human history, was that the [eternal Son of God](eternal-Sonship.html) took on human flesh. He had already existed as God, but He humbled Himself in order to become a man. From that point on, the uncreated Son is both [truly God and truly man](Jesus-God-man.html).
Jesus had to be fully human in order to bear the penalty for our sins (2 Corinthians 5:21\). He lived the life we live, yet without sin (Hebrews 4:15\). He lived in complete harmony with His heavenly Father (John 8:29\) and in complete dependence upon the Holy Spirit (Luke 4:14; John 14:10\). No created being could have borne the weight of the world’s sins. All sacrificial animals used before Christ were merely symbols of the coming Lamb of God who would take away the sin of the world (John 1:29\). Only God Himself could meet the requirements for an acceptable substitute, and Jesus is God. Those who have faith in Him are guaranteed eternal life (John 3:16–18; 6:37; 10:28\).
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Who was Moses’ father?
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Answer
Moses’ father was a Levite named Amram. Exodus 2:1–2 tells us no more than that Moses’ father was a [Levite](tribe-of-Levi.html): “Now a man of the tribe of Levi married a Levite woman, and she became pregnant and gave birth to a son.” As the narrative unfolds, we find out that this son was Moses. Exodus 6:18 tells us that Moses’ father was a son of Kohath, one of the [three Levitical clans](Kohathites-Gershonites-Merarites.html). Exodus 6:20 gives us just about all the other information we know about Moses’ father, including his name: “Amram married his father’s sister Jochebed, who bore him Aaron and Moses. Amram lived 137 years.”
Having married his own aunt, Amram was both Moses’ father and great\-uncle, by marriage. At that time, lawful marriages between close relatives were not uncommon, and the marriage of Amram and [Jochebed](Moses-mother.html) suggested no impropriety. Because of the longer lifespans at the time, Amram’s aunt Jochebed, who became his wife, need not have been much older than he and certainly could have been younger. Marriages between close relatives were later forbidden in the Mosaic Law, but at the time of Moses’ birth they were entirely proper. Hebrews 11:23 includes both of Moses’ parents in the “Hall of Faith”: “By faith Moses’ parents hid him for three months after he was born, because they saw he was no ordinary child, and they were not afraid of the king’s edict.”
Amram is mentioned in Numbers 3:19 and 27 as the head of one of the clans of Kohathites. A man named Amram is mentioned in Ezra 10:34, but this is a different person, not Moses’ father.
Moses’ father appears to have been just an ordinary man whose faith in God and love for his infant son caused him to defy the king of Egypt. In the providence of God, Amram’s younger son became one of the greatest leaders in the history of Israel. This should be a reminder to us that every great man or woman has parents, grandparents, and great\-grandparents. We never know how God may use our descendants. We simply need to faithfully discharge the duties God has given us as parents (or other kinds of influencers and leaders), and we may be surprised by the results—if not in this life, certainly in the life to come.
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How should a Christian view being “woke”?
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Answer
*Woke* is a fairly modern term that has come to mean “conscious of injustice in society.” A “woke” person is especially attentive to racial discrimination and the issues surrounding it. Although the word *woke* has been closely linked to the rise of the [Black Lives Matter](black-lives-matter.html) movement, the term goes back further than that and can be found in the 2008 song “Master Teacher” by Erykah Badu and in an 1962 essay published in the *New York Times* called “If You’re Woke You Dig It” by William Melvin Kelley.
When it comes to being “woke,” Christians should keep three things in mind:
First, Christians must acknowledge that [racism](racism-Bible.html) in America has resulted in shame, [injustice](Bible-injustice.html), and, at some points in history, terrible violence. Moreover, no clear\-thinking person thinks that all remnants of racism were erased by the American civil rights movement of the mid\-twentieth century. For as far as we’ve come since the Civil War, there is still work to be done.
Second, Christians should understand that, while laws and legislation guard the principle of equal rights for all Americans legally, no law can change the heart. Someone who is filled with prejudice and racial hatred will not suddenly be filled with love simply because a new law is passed. Unlike some who pursue change only at the legislative level, Christians know the evil of the human heart (Jeremiah 17:9\). Real *justice* is possible only when individuals have been *justified* in Christ. Only when we are saved can we live out the mandate “You shall love your neighbor as yourself” in the way taught by Christ (Mark 12:31\). Jesus addressed racial divides, among other things, in the parable of the good Samaritan (Luke 10:25–37\).
Third, a Christian must realize that real racial reconciliation in the Church occurs when we prioritize our identity in Christ over our belonging to a racial category or ethnicity. Members of the body of Christ should feel more at home in their Christian family than even in their own ethnicity: “There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus” (Galatians 3:28\).
As Christians, we should be “woke” to the love of God for our family in Christ: “Anyone who hates a brother or sister is in the darkness and walks around in the darkness. They do not know where they are going, because the darkness has blinded them” (1 John 2:11\). We should be “woke” to the light of the gospel (2 Corinthians 4:4\). We should be “woke” to the fact of temptation in the world (Matthew 26:41\). We are reconciled with God and united to Christ (2 Corinthians 5:18\), allowing us to be truly reconciled with one another. Real change and real answers to the problems of racism, injustice, other societal evils are found in God’s Word and in the peace He gives.
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What is the lust of the flesh?
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Answer
Sinful lust is an overpowering desire for that which God has forbidden. First John 2:15–16 mentions three types of lust that lead us into greater sin: “Do not love the world or anything in the world. If anyone loves the world, love for the Father is not in them. For everything in the world—the lust of the flesh, the lust of the eyes, and the pride of life—comes not from the Father but from the world.” The [lust of the eyes](lust-of-the-eyes.html) occurs when we see something visually that incites [covetousness](you-shall-not-covet.html), [jealousy](jealousy-Bible.html), or sexual lust. The [pride of life](pride-of-life.html) is the desire in every human being to be his or her own god. Arrogance, self\-promotion, and [greed](Bible-greed.html) all stem from the pride of life. The lust of the flesh is also one of the foes we fight.
When the Bible refers to “the flesh,” it can mean one of two things. The first meaning of the word *flesh* pertains to living beings on earth such as animals, birds, and people (1 Corinthians 15:39\). But most often the Bible uses the word *flesh* to refer to the propensity to sin we possess in our earthly existence. Our sinful nature, dominated by sin and rebellion, is so closely tied to the physical aspect of mankind that it is called “the flesh.” Every human being is born of the flesh, the union between a man and a woman that produced another flesh\-bound human. Desires that arise from being fleshly creatures in a fallen world can quickly become sinful lusts.
Desires that arise from the fact that we are earth\-bound, fleshly creatures are not sins in themselves. We desire food, water, shelter, sex, and comfort. God created us with those desires. However, we are born sinful, desiring to please ourselves, regardless of God’s moral law (Romans 3:10, 12\). When fleshly desires rule us, taking priority over God’s will, they cause us to violate God’s righteousness. They become lusts. For example, hunger propels us to find food. Eating is good. It is not sin. Jesus ate and drank when He was on the earth (Luke 24:42–43\). But when hunger becomes a lust for food, it turns into gluttony, which is a sin (Proverbs 23:20–21\). When natural sexual desires turn perverse, they lead to [homosexuality](New-Testament-homosexuality.html), [adultery](Bible-adultery.html), [fornication](fornication-adultery.html), and other sexually related sins. Those are lusts of the flesh.
First John 2:17 contrasts the lust of the flesh with its more desirable counterpart, pleasing God: “The world is passing away along with its desires, but whoever does the will of God remains forever.” In other words, if we follow the lust of the flesh, the lust of the eyes, and the pride of life, we cannot do the will of God, and therefore will not inherit eternal life (Matthew 7:21; 1 Corinthians 6:9–10; Galatians 5:19–20\). Those who have been [born again](born-again.html) by faith in the sacrifice of Jesus will continually put to death the deeds of the flesh (Romans 8:12–14\). We will not allow the lust of our flesh to control our lives; rather, we will choose to consider ourselves “crucified with Christ” (Galatians 2:20\) so that we might live for the glory of God (1 Corinthians 10:31\).
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What does it mean that God is truth?
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Answer
Any statement beginning with the words *God is* indicates that it is ontological in nature; that is, the statement refers to an attribute of God’s being. The [attributes of God](attributes-God.html) are typically categorized into two groups, with the first being nonmoral attributes (e.g., eternality, infinity, and omnipotence) and the second being moral attributes, one of which is truth. The statement *God is truth* speaks of God’s morality.
To say that God is truth is to acknowledge that truth itself proceeds from the nature of God. While many things can *have* the truth, only one thing can *be* the truth, with that one thing being God Himself.
Scripture refers to this fact about God directly in a number of places. For example, Jesus said, “I am the way, and the truth, and the life” (John 14:6\), and He called the Holy Spirit “the Spirit of truth” (John 14:17; 15:26; 16:13\). A more indirect affirmation that God is truth is Hebrews 6:18, which says that “it is impossible for God to lie.”
The Hebrew term for “truth” is *emet*, which means “truth,” “firmness,” “stability,” and “faithfulness.” The Greek word for “truth” is *aletheia*, which denotes “truth,” “sincerity,” “straightforwardness,” or “reality.” From these terms—and from other attributes of God that support His truthfulness such as His immutability (God cannot change), infinity, and simplicity (God cannot be partly anything)—we understand that God Himself is absolute truth. That truth will never change and can always be relied upon.
Lastly, one often overlooked aspect of truth in the Scriptures that applies to God is the synonymous relationships between righteousness and truth, and between unrighteousness and falsehood. For example, Paul refers to people who “do not obey the truth, but obey unrighteousness” (Romans 2:8\), and he highlights the equality of unrighteousness and lies and righteousness and truth in Romans 3:5, 7\. From this we learn that God’s moral attribute of truth is also tied to His attribute of holiness.
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What does the Bible say about fornication?
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Answer
*Fornication* is a term used in the Bible for any sexual misconduct or impure sexual activity that occurs outside of the bounds of a marriage covenant. *Fornication* is also applied symbolically in the Bible to the sins of idolatry and apostasy, or the abandoning of God.
The word *fornication* comes from the Greek term *porneia* (from which we get our English word *pornography*) and is often linked with [adultery](Bible-adultery.html) in the Bible. It is a general term for sexual immorality. Fornication includes adultery, which is the act of a married person engaging in sexual intercourse with someone other than his or her spouse. But fornication also involves engaging in any kind of sexual relations before marriage or between two people who are not married. For instance, in the King James Version of 1 Corinthians 5:1, *fornication* is used twice to describe a sexual sin that was being tolerated by the church: a man was sleeping with his father’s wife.
In a list of horrendous sins in Romans 1:29, the apostle Paul includes fornication, referring to all kinds of [sexual immorality](sexual-immorality.html). Jesus mentions fornication in a list of corrupting sins that come from within a person’s heart: “For from the heart come evil thoughts, murder, adultery, all sexual immorality \[fornication], theft, lying, and slander” (Matthew 15:19, NLT; see also Mark 7:21\).
The sin of fornication violates the seventh commandment (Exodus 20:14\), which was intended to safeguard the integrity of the family and the marriage union. God designed sex for marriage, and marriage to be a holy, prized, and honored institution. The Bible calls husbands and wives to keep themselves exclusively for one another or face God’s judgment: “Marriage is to be honored by all and the marriage bed kept undefiled, because God will judge the sexually immoral and adulterers” (Hebrews 13:4, CSB). Condemnation of sexual immorality is unanimous in Scripture. Those who persistently indulge in fornication will not inherit the kingdom of heaven (1 Corinthians 6:9\).
Abstaining from fornication was one of four conditions required of the Gentiles to be accepted into the early church by the Jerusalem conference: “Abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, ye shall do well” (Acts 15:29, KJV).
The Bible instructs believers to run from every kind of sexual sin, including fornication: “Let there be no sexual immorality, impurity, or greed among you. Such sins have no place among God’s people” (Ephesians 5:3, NLT; see also 1 Corinthians 7:2; 1 Thessalonians 4:3\).
According to Paul in 1 Corinthians 6:18, sexual sin is unique in that it is a sin against one’s own body. This idea is linked to the teaching established in the previous verses—that believers are members of the [body of Christ](body-of-Christ.html) (verses 12–17\). An immoral sexual union violates the believer’s mystical “one flesh” union with Jesus Christ (verse 15\). We don’t have the right to use our bodies any way we wish because we belong to the Lord. Fornication runs contrary to our new nature and identity as members of Jesus Christ’s body. Paul goes on to explain that a Christian’s body is the temple of the Holy Spirit, a holy place that belongs to Jesus Christ (verse 19\). We have been redeemed by God for good and righteous works and not for sin (Ephesians 2:10\).
In both the Old and New Testaments, Scripture uses *fornication* in a figurative sense to describe the corruption of God’s people with the sin of idolatry and unfaithfulness. Both Israel and the church are depicted as the Lord’s wife, or the Bride of Christ. When God’s people engage in idolatry and unfaithfulness, He calls this sin “fornication” (Jeremiah 2:20–36; Ezekiel 16:15–43; Revelation 2:14, 20–22; 17:1–18; 18:2–9\).
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What does God have to say to single fathers?
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Answer
Whether through divorce, the death of a spouse, or an immoral relationship, some men find themselves as single fathers. In an age when many men shirk their parental responsibilities and leave child\-rearing to the mothers, fathers who want to step up and father their children are to be commended. [Single parenting](single-parenting.html) can be difficult for all involved, but there are some pointers from Scripture that can help single dads give their children a great start in life.
The best thing a father can give his children is to maintain his own relationship with God. Single fathers who have repented of sin and [trusted in Christ](become-a-Christian.html) for salvation already have an advantage over single fathers who have not. A healthy relationship with God will provide supernatural strength and wisdom as single fathers try to help their little ones learn how to navigate this often confusing world.
Closely akin to his relationship with God is a single father’s example. All children, but especially boys, need wise men in their lives who support, encourage, affirm, and model for them the way a man should live. Western culture has become a fatherless realm, and chaos, crime, and addiction are some of the results. Fathers who invest time, converse with, and fairly discipline their children are helping secure a healthy future for them. Little eyes are always watching Dad, and whatever fathers excuse in moderation, children will abuse in excess. Fathers with sinful secret lives teach their children to sneak. Fathers with addiction issues teach their children that substances and wrong behaviors are a way to relieve stress.
However, fathers who pray in front of their children, honor the Lord in their free time, and attend church regularly, read the Bible, and give to others teach their children that God is important. Ephesians 6:4 says, “Fathers, do not exasperate your children; instead, bring them up in the training and instruction of the Lord.” Single fathers may not have as much time with their children as they would like to have, but they can make that time count by spending quality hours building relationships. The children should know when they visit Dad they will be safe, loved, and guided toward God’s plan for them.
Another thing children need from single fathers is a lack of competition between father and mother. Single fathers who refuse to criticize or belittle the children’s mother in front of them are giving those children a safe haven. Even if the mother is the reason the family is divided, wise fathers know that the children don’t need to hear about adult decisions, especially when it is about the mother they love. As tempting as it is to influence the children toward one opinion or another, single fathers must put the children’s interests first. Single fathers must refuse to use their kids as spies, informants, or ropes in a parental tug\-of\-war. Ephesians 4:29 can be the measuring rod for single fathers when in the presence of their children: “Do not let any unwholesome talk come out of your mouths, but only what is helpful for building others up according to their needs, that it may benefit those who listen.” Single fathers can ask themselves before speaking, “Are these words in my child’s best interest? Will his or her life be better for having heard this from me?”
The father’s role has been downplayed in our modern culture, to the detriment of all family members. Fathers, whether single or married, play a huge role in shaping the way children view the world and their place in it. Many studies have proved that children with strong and healthy ties to their father do better in school, make better life choices, and stay out of trouble more than children with no father present. The prisons are filled with men and women who grew up without a father’s kind and loving guidance.
Single fathers do not need to let their single status become an excuse for bowing out of a child’s life. They cannot be both mother and father, but if they will pattern their parenting after our heavenly Father, their children have a much better chance at success in life (see 2 Corinthians 6:18\).
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Is Satan a spirit?
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Answer
[Satan](who-Satan.html) is a fallen angel. He was created as a cherub to worship and serve Almighty God (Ezekiel 28:12–14\). So every general truth regarding angels is true of Satan. The holy angels obey the Lord, and Satan and his angels rebelled against Him and live in a constant state of mutiny. Angels are spirits (Hebrews 1:14\). Being one of the angelic hosts, Satan is also a spirit.
Satan is called the “god of this world” and the “prince of the power of the air” (John 12:31; 2 Corinthians 4:4; Ephesians 2:2\). Those titles hint at a realm beyond our understanding, a realm where all players are spirits and just as real as our material world. When Satan rebelled against God, he was judged and cast down to the earth. Many rebellious angels went with him. They are most likely what we now know as [demons](demons-Bible.html). As spirits, they can inhabit living creatures such as humans and animals (Mark 5:1–13\). Jesus spoke often of unclean spirits and cast them out of people who were tormented by them (Mark 3:11; Matthew 12:43; Luke 9:42–43\).
As spirits, Satan and his demons can work undetected around and within us. Ephesians 6:16 calls Satan’s attacks “flaming arrows” or “fiery missiles.” Even Peter, one of the Lord’s trusted disciples, was influenced by a satanic spirit when he contradicted Jesus’ plan of going to the cross (Matthew 16:22–23\). Jesus rebuked him by saying, “Get behind me, Satan!” Peter was completely unaware of the influence Satan was having on his words. Peter, who knew the tricks of Satan firsthand, later wrote, “Be sober\-minded; be watchful. Your adversary the devil prowls around like a roaring lion, seeking someone to devour” (1 Peter 5:8\).
“Though we walk in the flesh, we are not waging war according to the flesh. For the weapons of our warfare are not of the flesh but have divine power to destroy strongholds” (2 Corinthians 10:3–4\). Because Satan is spirit, we must battle him in spirit. Earthly weapons are of no use in defending our hearts and minds against such an adversary. However, God equips His children with His own [armor](full-armor-of-God.html), and we have the sword of the Spirit, which is the Word of God (Ephesians 6:11–18\). These are spiritual weapons by which we can be “more than conquerors through Him who loved us” (Romans 8:37\).
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What does it mean that God can do immeasurably more than we can ask or imagine in Ephesians 3:20?
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Answer
In Ephesians 3, the apostle Paul offered a prayer to God the Father on behalf of the congregation of believers in Ephesus. The church there consisted of a mixture of Jewish and Gentile believers. Paul’s earnest desire was for them to be united in their knowledge and experience of Christ’s love, and to share that love generously with one another. As Paul brought his prayer to a close, he burst into praise, declaring that God can “do immeasurably more than all we ask or imagine, according to his power that is at work within us” (verse 20\).
Paul was in the habit of asking God to bestow spiritual blessings of extraordinary value on the believers under his care: “For this reason, since the day we heard about you, we have not stopped praying for you. We continually ask God to fill you with the knowledge of his will through all the wisdom and understanding that the Spirit gives, so that you may live a life worthy of the Lord and please him in every way: bearing fruit in every good work, growing in the knowledge of God, being strengthened with all power according to his glorious might so that you may have great endurance and patience” (Colossians 1:9–11; see also Philippians 1:9; 4:19; 1 Thessalonians 3:12\).
In Ephesians 3:20, Paul used a unique term to express God’s superabundant ability to work beyond our prayers, thoughts, and even dreams. English translations of the term include “immeasurably more” (NIV), “exceedingly abundantly above all” (KJV), “infinitely more” (NLT), “above and beyond” (HCSB), and “far more abundantly beyond all” (NASB).
Three key attributes of God’s character emerge in Paul’s claim that God can do immeasurably more than we can ask or imagine. The first element we see is His [sovereignty](God-is-sovereign.html). The fact that God is sovereign means that He has the wisdom, power, and authority to do whatever He chooses. There’s no limit to what God can do in answer to our prayers because His capability goes far above and beyond anything we can ask, dream, or even comprehend.
The second characteristic we see is God’s [omnipotence](God-omnipotent.html). Our heavenly Father possesses all power over all things at all times. He manifests His mighty power in many ways. We see it in His creation and in His miracles. In Ephesus, God expressed His omnipotence by bringing together Jews and Gentiles into one family—a united home for His Spirit to dwell through faith in Jesus Christ.
God’s [glory](glory-of-God.html) is the third attribute expressed in Paul’s praise. Every sovereign and powerful act that God does in response to prayer radiates His majesty. When the Lord does more than we can ask or imagine, He receives the glory. Our narrow imaginations and feeble prayers cannot limit the richness of God’s gifts. As we recognize all that God has done for us and in us, His church, we can only stand in awe of His goodness and glory.
If you’ve ever been blown away by an answer to prayer, then you’ve sampled the meaning of Ephesians 3:20\. Paul was teaching his readers what he himself already knew, that it is impossible to petition God for too much because His capacity to give far exceeds the believer’s ability to ask or imagine. Our thoughts surpass our words, but God’s power to act surpasses it all. The apostle reiterated what the psalmist had proclaimed: “Great is our Lord and mighty in power; his understanding has no limit” (Psalm 147:5\). No matter how extravagant we make our requests, God in His matchless power can give us more than we ask, and far beyond what our finite minds can imagine.
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What does the word testament mean?
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Answer
The English word *testament* derives from a Greek term meaning “covenant.” In Hebrew, it means “agreement,” “covenant,” or “contract.” Biblical scholars have applied *testament* in four distinct but overlapping contexts in Scripture:
**A Covenant**
When the word *testament* is used in the Bible, it most often speaks of a covenant, as in the covenant God made with Israel at Mount Sinai when He established them as His people and gave them His laws (Exodus 19:3–6; 20:1–17; 24\). It is in this context that the terms *Old Testament* and *New Testament* are explained.
The Bible is divided into two parts, called testaments. The Old Testament contains all the writings associated with the covenant agreement God made with Israel in Moses’ day (Exodus 24:8\). About 1,000 years after Moses, the prophet Jeremiah announced God’s promise to enter into a new covenant with His people (Jeremiah 31:31–34\). That new covenant unfurls in the writings of the New Testament, which concerns the agreement God has made with humankind through Jesus Christ (Matthew 26:28; 1 Corinthians 11:23–25; Hebrews 8:6–8\).
Scripture teaches that the [new covenant](new-covenant.html) has a perfect priest, Jesus Christ (Hebrews 7:24–25, 27\); and a perfect sacrifice, the body and blood of Christ (Hebrews 9:11–14; 10:12\), making the new covenant far superior to the old. The old covenant is obsolete (Hebrews 8:13\), but the new covenant is complete and eternal (Hebrews 9:15; 13:20\).
**A Will**
In Galatians 3:15–17, the word *testament* refers to a will or an agreement for disposing of a person’s property upon death, as in a Last Will and Testament. Paul compares the covenant God made with Abraham to a legally binding will in which a person sets down promises to an heir.
**A Blessing**
Another framework in Scripture for the word *testament* is a blessing offered by a father for his children, particularly the [blessing of a firstborn son](birthright-Bible.html). Like a will, this blessing is usually given when the father is old and nearing death, as in the blessing of Isaac upon Jacob (Genesis 27:1–46\) and Jacob’s blessing of his twelve sons and two of his grandsons (Genesis 48—49\).
**A Literary Genre**
The word *testament*, when used in the sense of a blessing or moral exhortation given as the last words of a famous person or exemplar figure, developed into its own literary genre familiar to Jewish literature. Initially, the genre revolved around the parental blessings of the patriarchs and champions of Israel, as in the final blessing of Moses upon the people (Deuteronomy 33:1–29\).
From there, the testament genre developed into stylistic presentations that allowed historical heroes from Israel’s past to offer teachings, wisdom, and commentary on current events. Several extrabiblical writings contain collections of these testaments, including the Testament of the Twelve Patriarchs, the Testament of Levi, the Testament of Abraham, and the Testament of Moses.
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Who was Valentinus? What was Valentinianism?
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Answer
Valentinus (AD 100—160\) was an early [Gnostic theologian](Christian-gnosticism.html). Valentinus was born in Phrebonis, Egypt, but moved to Alexandria as a child. He was given a Greek education and supposedly became a student of Theudas, who had studied with the apostle Paul.
History says Valentinus became an eloquent, well\-known teacher in Rome. In 157 his fame made him a contender for the bishop of Rome, a position he lost to Anicetus. At that point, Valentinus left Rome, re\-emerged as a proponent of Gnosticism, and developed teachings that have come to be known as Valentinianism.
Valentinus attempted to support his false teachings with the assertion that they were secret doctrines of Paul handed down to him; however, his dogmas stand in stark contrast to Scripture. For example, Valentinian cosmogony starts with a primal being, called Bythos, who in turn produced spiritual beings, the Aeons, in a higher realm. As is found in other Gnostic teachings, one of these beings made a mistake by creating the physical world, in which humanity is trapped.
For Valentinus and other Gnostics, there was no mixing of the spiritual world with the physical. Thus, they rejected the incarnation, crucifixion, and bodily resurrection of Jesus.
In Valentinianism, humankind is divided into three groups: 1\) the very spiritual, who are able to accept divine knowledge (gnosis) and return to the Godhead; 2\) simple believers, who, upon death, are sent to a mediocre afterlife; and 3\) unbelievers, who cease to exist after death.
Valentinus’s teachings were opposed by early church defenders such as Irenaeus, Clement of Alexandria, and Tertullian, who cite him in their writings. References to Valentinianism existed only in these quotes until 1945 when the writings at [Nag Hammadi](Nag-Hammadi.html) were discovered. One of the works found there was a Coptic version of the Gospel of Truth. It is commonly thought that the Gospel of Truth was written by Valentinus; in fact, Irenaeus, in his *Against Heresies*, attributed the work to Valentinus or his followers.
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What does it mean that man is few of days and full of trouble (Job 14:1)?
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Answer
Job 14:1 says, “Man who is born of a woman is few of days and full of trouble.” That was spoken by a man who knew what he was talking about. Job was in the midst of the worst kind of suffering a person can endure. God had allowed Satan to torment Job for a brief time in order to test Job and show the devil that human beings could love and choose the Lord even when they received no earthly benefit from it. In the [book of Job](Book-of-Job.html), we find many revelations about God, and we also identify with a righteous man who was going through the storm through no fault of his own. Job’s life testified to his words: his days were few, and they were surely full of trouble.
Job’s words that “man is few of days” remind us that our lives are short compared with eternity. Even the longest human lifespan is but a speck of dust when placed on the scale of infinity. Yet, when we are suffering, our days seem endless. Because of that, we may make decisions to say and do things we would not otherwise say and do. Satan wants to deceive us into believing that the day of reckoning is light\-years away (Matthew 12:36; Hebrews 9:27\). But judgment is nearer than we think. James wrote, “What is your life? You are a mist that appears for a little while and then vanishes” (James 4:14\). And Jesus warned that “you also must be ready, because the Son of Man will come at an hour when you do not expect him” (Luke 12:40\).
Job said that man is “full of trouble,” and Jesus confirmed it: “In this world you will have trouble. But take heart! I have overcome the world” (John 16:33\). Becoming a Christian does not protect us from trouble. In fact, taking up our cross to follow Jesus may mean that life gets harder, not easier (Luke 9:23\). For centuries, Christians living in countries with oppressive governments have invited more trouble simply by trusting Christ for salvation. Even those in relatively free parts of the world face external difficulties and, internally, their own sinful desires as they strive to follow Christ (John 15:18; Romans 7:18–20\).
One reason God allows [trials](trials-tribulations.html) in our lives is that they force us to refocus on eternity. This world is not all there is. In fact, our earthly existence is only a tiny fragment of the life God has planned for His children. Jesus urged us to store our real treasure in heaven where nothing can harm or destroy it (Matthew 6:19–20\). To know Christ is to be thankful that our days are few because to “be absent from the body is to be present with the Lord” (2 Corinthians 5:8\). That knowledge strengthens us to take heart and not let earthly troubles overwhelm us. The trouble we are full of won’t last long. Paul gives us a healthy perspective on the fact that man is few of days and full of trouble: “Therefore we do not lose heart. Though outwardly we are wasting away, yet inwardly we are being renewed day by day. For our light and momentary troubles are achieving for us an eternal glory that far outweighs them all” (2 Corinthians 4:16–17\).
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Is there any evidence of the exodus?
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Answer
Critics of the Bible have suggested there is no evidence of a mass Hebrew exodus from Egypt. The typical claim is that Egyptian records mention neither this event nor large slave populations, and there is a lack of bones or graves in the wilderness. Such criticisms are factually incorrect: there is archaeological evidence that corresponds to the Bible’s description of [the exodus](exodus-from-Egypt.html).
**A Daunting Task**
It’s important to realize that “proof” of ancient events is extraordinarily rare. Mountains of obvious evidence don’t typically survive three thousand years, even when the event itself is significant. It’s only reasonable to look for remnants, circumstantial evidence, collaborating artifacts, and perhaps some random documents. Of course, insisting that evidence must be found outside the Bible is, itself, an unfair bias. Scripture is part of ancient written records, whether skeptics appreciate it or not. For those not committed to rejecting such things out of hand, archaeological evidence favors a real, historical exodus of Israel from Egypt.
Examining evidence fairly means avoiding myths and poor assumptions. Pop culture is not historical evidence. For example, movies such as *The Prince of Egypt* and *The Ten Commandments* use the name *Rameses* for the Pharaoh of the exodus. However, Scripture never identifies Pharaoh using that name. Looking for explicit evidence of the exodus in connection with the reign of Rameses II is an attempt to verify a movie, not the Bible. Skeptics who assume the Bible speaks of Rameses are not only looking at the wrong sources but very possibly the wrong time period.
Cultures use different dating systems, not all of which are consistent. Even when there is ample evidence of an occurrence, it can be difficult for historians to know exactly what dates were involved. This is particularly true of Egyptian history, the record of which is erratic. Egyptians sometimes recorded rulers who reigned simultaneously as if they were consecutive, for example. Even experts in Egyptian archaeology would admit that dating anything using ancient Egyptian records requires an inflated level of tolerance.
**Support from Archaeology**
Attempting to [narrowly date](date-of-the-Exodus.html) ancient events is difficult. However, biblical scholars typically place the exodus from Egypt somewhere between 1446 and 1225 BC. Within that period, there is ample archaeological evidence to reinforce the account of Scripture. For example:
• Pyramids built of mud\-and\-straw bricks (Exodus 5:7–8\) and both written and physical evidence that Asiatic people were enslaved in Egypt (Exodus 1:13–14\).
• Skeletons of infants of three months old and younger, usually several in one box, buried under homes in a slave town called Kahun (Exodus 1:16\), corresponding to Pharaoh’s slaughter of Hebrew infants.
• Masses of houses and shops in Kahun, abandoned so quickly that tools, household implements, and other possessions were left behind. The findings suggest the abandonment was total, hasty, and done on short notice (Exodus 12:30–34, 39\), consistent with the Israelites’ sudden exit from Egypt in the wake of Passover.
• Court advisors used rods that look like snakes (Exodus 7:10–12\). This partly corroborates the magical opposition against Moses performed by Pharaoh’s advisors.
• The Ipuwer Papyrus, a work of poetry stating, in part, “Plague stalks through the land and blood is everywhere. . . . Nay, but the river is blood . . . gates, columns and walls are consumed with fire . . . the son of the high\-born man is no longer to be recognized. . . . The stranger people from outside are come into Egypt. . . . Nay, but corn has perished everywhere.”
• The Amarna letters, ancient correspondence between Egyptian and Middle Eastern rulers, blame significant unrest on a people group labeled as *Habiru* or *‘Apiru* (Exodus 9:1\).
• Discoveries also include evidence of cities such as Jericho being conquered during that timeframe.
**Possible Pharaohs**
Several scenarios in the annals of [Egyptian rulers](Pharaoh-of-the-Exodus.html) dovetail with the biblical book of Exodus. The “early” 1446 BC date of the exodus would align the slaughter of infants (Exodus 1:16–21\) with either Thutmose I or Amenhotep I, whose reputations would support such an act. It would place the life of Moses in the same general era as Hatshepsut, a woman who co\-ruled Egypt (Exodus 2:5–6\) and was at odds with her stepson Thutmose III. He would have had good reason to evict her adopted son, given the chance (Exodus 2:14–15\). This would align the liberation of Israel with the rule of Amenhotep II. His army notably stopped military campaigns in 1446 BC (Exodus 14:28\), and his eventual successor, Thutmose IV, was scoffed at for being less\-than\-legitimate (Exodus 11:4–5; 12:29\).
That is not the only possible match. A minority of Egyptologists advocate for a significant revision of the historical timeline, shifting the “actual date” of some Egyptian dynasties by centuries. One such theory would align the book of Exodus with Amenemhat III, who had no surviving sons and a childless daughter, Sobekneferu (Exodus 2:5–10\). Her death ended that Dynasty. Soon after came Neferhotep I, who left behind no mummy (Exodus 14:28\), and, although he had a son (Exodus 11:4–5; 12:29\), he was instead succeeded by his brother.
**There *Is* Evidence of the Exodus**
In summary, non\-biblical archaeological evidence shows that the main details of the book of Exodus are not merely plausible, but they are present in archaeology. That era of Egypt’s history includes elements corresponding to a sizable Hebrew workforce in Egypt, which rapidly evacuated in connection with a time of chaos, under Pharaohs whose histories fit with the details of Exodus, and preceding conquest in the land of Canaan.
**One Last Bone to Pick**
This same approach to history applies to the supposed lack of Hebrew remains in the desert between Egypt and Israel. First and foremost, this complaint ignores traditional burial practices of Israel. This included disinterring bodies after a year, in order to rebury the bones in a common family location. Patriarchs such as Jacob and Joseph famously had their bones relocated after death (Exodus 13:19; Joshua 24:32\). This practice was the origin of the phrase *gathered to his fathers* or *to sleep with one’s fathers*, in parallel to its implications for the afterlife.
Nature isn’t prone to preserving remains for long, either, let alone for three thousand years. Worse, one of the consequences for disobedience, about which God warned Israel, was improper burial (Deuteronomy 28:26; cf. 1 Corinthians 10:5\). Hasty or slipshod burial would allow scavengers and the elements to eradicate a body relatively quickly. This means there is no “lack” of Hebrew graves or bones in the wilderness—there’s no rational reason to expect such remains to be abundant.
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What is a laver in the Bible?
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Answer
A laver is a basin for water or for cooking (1 Samuel 2:14\). A laver was used in the tabernacle and later in the temple to hold water for priests in ceremonial cleansings. The tabernacle laver was made of bronze and molded to God’s specifications. In Exodus 30:17–21, God gave instructions for the laver: “You are to make a bronze basin with a bronze stand for washing. Set it between the Tent of Meeting and the altar, and put water into it, with which Aaron and his sons are to wash their hands and feet. Whenever they enter the Tent of Meeting or approach the altar to minister by presenting an offering made by fire to the LORD, they must wash with water so that they will not die. Thus they are to wash their hands and feet so that they will not die; this shall be a permanent statute for Aaron and his descendants for the generations to come.”
The first laver was made from the metal mirrors the Israelite women brought with them from Egypt (Exodus 38:8\). God instructed Moses to place the laver between the altar and the tabernacle door. The priests were to wash their hands and their feet with water from the laver before approaching the [Holy Place](Most-Holy-Place.html) to symbolize the necessity of purifying oneself before approaching a holy God.
When Solomon built the first temple, he included ten lavers: five on the north side of the courtyard and five on the south. All were used for rinsing the articles used in the sacrifices (2 Chronicles 4:6\). But, for the ceremonial bathing of the priests, Solomon constructed a large, ornate bronze laver called “the Sea” (2 Chronicles 4:1–5\). Interestingly, no lavers are mentioned in the [second temple](Zerubbabel-second-temple.html) built by Zerubbabel in 516 BC.
Everything in the tabernacle and, later, the temple was symbolic of God’s relationship with man. The laver symbolized our need for cleansing before we can enter into a relationship with a pure and holy God. God sent His Son into the world “to do away with sin by the sacrifice of himself” (Hebrews 9:26\), and He declared that faith in Him would purify us (Titus 3:5\). To keep us spiritually clean, God uses His Word to wash us (Ephesians 5:26; 1 John 1:7\). We no longer need temples or lavers in order to meet with God. Our bodies become His temple when we repent and submit to the lordship of Jesus (Acts 2:38; 1 Corinthians 6:19\). More than the water from any laver, the blood of Christ purifies us and makes us worthy to enter the presence of the Lord.
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Does the Bible say anything about clairvoyance?
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Answer
[Extrasensory perception](extrasensory-perception-ESP.html) (ESP) is the ability to receive information in the mind that did not come through any of the five recognized senses: seeing, hearing, touching, tasting, and smelling. It is called “*extra*sensory” because it is seen as a sixth sense by which a person gains knowledge. There are several subcategories of extrasensory perception, such as telepathy (the ability to read another’s thoughts), clairvoyance (the ability to “see” activities taking place somewhere else), and precognition (the ability to see into the future). The Bible does, in fact, address phenomena similar to extrasensory perception but does not attribute it to ESP or clairvoyance.
The Bible teaches that supernatural happenings are either the work of God or of [Satan](who-Satan.html). God and Satan are not in a tug\-of\-war for supremacy. God is the ultimate power, and all lesser beings, such as Satan, have only the power He permits them to have (1 Chronicles 29:11; 2 Chronicles 20:6; Luke 4:36\). Satan must ask for anything he gets, and God keeps him on a short chain (Job 1:6–12; Luke 22:31–32\). Therefore, any clairvoyant\-type happenings in Scripture were either God at work or demonic manifestations.
In Old Testament times, God spoke supernaturally through His chosen prophets. Through God’s revelation, they could foretell the future, “see” events that had not yet happened, and know things that had not come through their five senses (1 Chronicles 21:9\). In fact, a common name for a prophet was a “seer” (1 Samuel 9:9\). They had a divine gift of “seeing” with their minds, and their oracles probably seemed to some to be the product of what we now refer to as “clairvoyance.”
The critical difference between clairvoyance or ESP and true prophetic ability lies in the source of the ability. God empowered the true prophets, but He strongly condemned fortune\-tellers, diviners, magicians, astrologers, and any who practiced witchcraft (Exodus 22:18; Deuteronomy 18:10; Leviticus 19:31\). The messages delivered through such means were unreliable: “For idols speak deceit and diviners see illusions; they tell false dreams and offer empty comfort. Therefore the people wander like sheep, oppressed for lack of a shepherd” (Zechariah 10:2\). Any attempt to divine information through telepathic power, clairvoyance, or ESP is to open oneself to a power that opposes God.
Satan may exhibit false wonders (2 Thessalonians 2:9–10\). Satan often tries to imitate God’s miracles in order to rob God of His rightful glory (Exodus 7:10–12; 8:6–7\). Certain people may seem to possess uncanny knowledge, and they may attribute it to ESP or to a knack for clairvoyance, but it is not a gift. It is a curse. Those who claim to have extrasensory perception might boast about the amazing predictions that came true, but they never mention the thousands of predictions that did not. The test of a true prophet was 100 percent accuracy, because God does not lie (Jeremiah 28:9; Deuteronomy 18:22\).
Acts 8:9–34 records the account of a man named [Simon](Simon-the-Sorcerer.html) who was a sorcerer in Samaria. Because of his amazing tricks, people thought Simon was of God. He was not, and Peter rebuked him when he tried to buy the power of Holy Spirit to use for his own purposes (Acts 8:20–24\). God gives gifts to His people, but they are for *His* purposes, not so that human beings will be exalted.
God gives wisdom to those who ask (James 1:5\), and spiritual insight comes with being filled with the Spirit. Many of God’s servants have been given revelatory knowledge about a person or an event in order to better serve the Lord. But that is not the same as clairvoyance or ESP. It is rather “the knowledge of his will through all the wisdom and understanding that the Spirit gives” (Colossians 1:9\).
Clairvoyance and all its cousins are largely figments of people’s imaginations. Fortune\-tellers employ a variety of schemes to mystify the gullible. Yet there are some who have allowed Satan to have such control of their minds that they appear to speak clairvoyantly. Satan is not omniscient, however. He does not know the future as God does. He knows only what God has chosen to reveal through Scripture and history, and based on that he can make some accurate predictions that seem to validate his mouthpieces. The Bible warns us to stay away from things associated with clairvoyance and ESP, such as [horoscopes](horoscopes-Christian.html), [Ouija](ouija-boards.html) boards, crystal balls, and [tarot cards](tarot-cards.html). Persons claiming to have extrasensory perception or who call themselves clairvoyants are involved in either a hoax or a trap, and it’s likely they themselves are being deceived.
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How should a Christian relate to non-Christian friends?
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Answer
A Christian should relate to non\-Christian friends the same way Jesus related to those who did not follow Him. We can look at a few of the ways Jesus related to people and imitate Him as we relate to our non\-Christian friends:
1\. Jesus was kind, even when people didn’t understand Him. The people were perpetually confused about who Jesus was and why He was in their midst. Yet Mark 6:34 records that, when He “saw a large crowd, he had compassion on them, because they were like sheep without a shepherd. So he began teaching them many things.” The arrogant challenged Him; He responded with kindness (Luke 10:25–26\). The needy drained Him; He responded with kindness (Luke 8:43–48\). Roman soldiers and religious zealots killed Him; He responded with kindness (Luke 23:34\).
Jesus was prepared to be misunderstood, so He could have patience and kindness with non\-Christians as He explained how to have a relationship with God. We need to remember that as His followers we, too, will be misunderstood. Jesus warned us, “If the world hates you, you know that it has hated Me before it hated you” (John 15:18\). Even when hated or misunderstood, we should always respond with kindness.
2\. Jesus always spoke truth. Even when His life was at stake, Jesus always spoke the truth (Matthew 26:63–65\). When we are surrounded by non\-Christians who do not worship God or hold to our values, it is tempting to remain silent or compromise Scripture in order not to offend. We sometimes see this happening with famous Christians when they are asked about [homosexuality](New-Testament-homosexuality.html) or [abortion](abortion-Bible.html). Rather than stand solidly on the truth of God’s Word, some cave to peer pressure.
The magnetic pull toward pleasing those we are around is a universal human problem. But, as Christians, we are to be “salt and light” in this dark, flavorless world (Matthew 5:13–16\). We are not to beat people over the head with our views (see number 1, above), but we are also not to compromise truth. Jesus spoke what was needed in the moment regardless of personal cost. He spoke what people needed to hear. We must do that, too.
3\. Jesus never lost His identity. Although surrounded by non\-Christians every day, Jesus did not allow culture or its opinions to alter His identity. Even Satan could not shake Him (Matthew 4:1–10\). Jesus knew who He was and why He was here. As Christians, we must be secure in our identities [in Christ](in-Christ.html) so that even the most vocal opponent cannot shake us. Jesus ate, drank, and journeyed with non\-Christians every day, but He never set aside His identity as the Son of God and could, therefore, say truthfully, “I always do what pleases \[the Father]” (John 8:29\).
4\. Jesus knew His purpose (Mark 1:38\). A great threat to our own souls in befriending non\-Christians is that we can easily lose sight of our purpose. The world does not share our biblical values and is eager to draw us away from devotion to Christ. While we can enjoy friendships with non\-Christians, we must do so with the awareness that we are citizens of another kingdom. We are here as ambassadors for the King (Ephesians 2:19; Philippians 3:20; 2 Corinthians 5:20\). We can participate in activities and relationships with unbelievers, but only to a point. We must be ready to say a polite, “No, thank you,” when asked to step outside our purpose. It may not be outright sin we are encouraged to pursue, but many other things can lure us away from pure devotion to Christ (2 Corinthians 11:3\). Materialism, secular assessments, temporal values, leisure, entertainment: all can threaten or topple a Christian’s pursuit of purpose. When we keep our eyes on the prize—as Jesus did—our relationships with non\-Christians can be enjoyable and fruitful for both them and us (Hebrews 12:1–2\).
5\. Jesus was selective about His closest companions. Despite the fact that Jesus interacted constantly with non\-believers, He reserved His most intimate connection with His hand\-picked disciples. Even among the disciples, He chose three—Peter, James, and John—to share the most private times in His life. Only those three witnessed His transfiguration (Matthew 17:1–9\). It was those three who accompanied Him to the Garden of Gethsemane the night of His arrest (Mark 14:33–34\). The model Jesus gave us is that of selective intimacy in relationships. While we are to be kind to everyone, serving any way we can, we should be careful about those we allow to get close to us. Our closest friends carry great influence and can lead our hearts away from God’s plan for our lives.
If Jesus had to be careful about those He allowed to get close to Him, we must be careful, too. We need to seek out those who share our faith and our love for the Lord, remembering that “we are the temple of the living God” (see 2 Corinthians 6:14–16\). We can love and serve our non\-Christian friends as a way of honoring God and demonstrating how much God also loves them.
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What is the meaning of mutual consent in 1 Corinthians 7:5?
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Answer
In 1 Corinthians 7, the apostle Paul is addressing practical questions related to marriage raised by the believers in Corinth. He instructs husbands and wives not to deprive one another of sexual intimacy “except perhaps by mutual consent and for a time, so that you may devote yourselves to prayer. Then come together again so that Satan will not tempt you because of your lack of self\-control” (verse 5\). Paul uses the term *mutual consent* to indicate that both parties—both husband and wife—must agree to the decision and the terms of their temporary period of sexual abstinence.
It seems that certain members of the church in Corinth were claiming that it was “good for a man not to have sexual relations with a woman” (1 Corinthians 7:1\). This blanket statement made without any conditions implies that the best option for every person in every situation is to abstain from sex. But Paul corrects this misconception, explaining that married believers should continue in their sexual relationship with one another: “But because there is so much sexual immorality, each man should have his own wife, and each woman should have her own husband. The husband should fulfill his wife’s sexual needs, and the wife should fulfill her husband’s needs” (1 Corinthians 7:2–3, NLT).
Two opposing extremes were occurring in the church in Corinth. Some members were excusing flagrant [sexual immorality](sexual-immorality.html), incest (1 Corinthians 5:1\), and prostitution (1 Corinthians 6:15–16\), while others were advocating for total abstinence, even between married couples. Paul links the two problems, suggesting that forced abstinence between husbands and wives may be encouraging sexually immoral behavior in the church. Paul maintains that married people should fulfill their spouse’s sexual needs.
The Bible affirms that sexual intimacy in marriage is a blessing from God and a privilege designed to be nurtured and enjoyed: “Let your wife be a fountain of blessing for you. Rejoice in the wife of your youth. She is a loving deer, a graceful doe. Let her breasts satisfy you always. May you always be captivated by her love” (Proverbs 5:18–19, NLT; see also Song of Solomon 4:9–16\).
Married couples have a responsibility and an obligation not to hold back sexual intimacy without good reason (Exodus 21:10\). Paul points out that neither party has the right to deprive the other: “The wife gives authority over her body to her husband, and the husband gives authority over his body to his wife” (1 Corinthians 7:4, NLT). Paul’s statement here strengthens the idea that [sexual intimacy](sex-pleasure.html) is designed to be equally agreeable and mutually satisfying to the husband and the wife.
In 1 Corinthians 7:5, Paul unambiguously asserts that, if a married couple decides to abstain from sex, it must be by mutual consent for a spiritual purpose (to seek God in focused prayer), and only for a determined amount of time. *Mutual consent* means that both the husband and the wife agree to the temporary period of abstinence. The custom of refraining from sexual relations during special times of religious devotion, such as for prayer and fasting, has its foundation in the Old Testament (1 Samuel 21:4–5\). Paul likely had this practice in mind as he taught the Corinthians.
The Bible is clear that married couples are not to deprive one another of sexual gratification, except by mutual agreement and only for a specific timeframe and purpose. Once the devoted time has ended, the couple ought to resume physical relations so that Satan cannot tempt them into sexual misconduct.
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What does “from faith to faith” mean in Romans 1:17?
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Answer
*From faith to faith* is an expression found in some versions of Romans 1:17, such as the King James Version, the New American Standard Bible, and the Christian Standard Bible. The English Standard Version uses the wording “from faith for faith” instead. The meaning of the phrase becomes more evident in the New International Version: “by faith from first to last.” And perhaps the most transparent rendering of the verse for today’s reader is found in the New Living Translation: “from start to finish by faith.”
To fully understand what *from faith to faith* means, we must consider the phrase in context. In the first chapter of Paul’s [letter to the Romans](Book-of-Romans.html), the apostle introduces himself to the church in Rome. While many of the believers there would have heard of Paul, they had not yet met him personally. In preparation for a future visit, Paul wants the members of the church to know him sufficiently to discern fact from fiction concerning his identity.
In Romans 1:16–17, Paul reaches the high point of his introductory greeting to the church in Rome: “For I am not ashamed of this Good News about Christ. It is the power of God at work, saving everyone who believes—the Jew first and also the Gentile. This Good News tells us how God makes us right in His sight. This is accomplished from start to finish by faith. As the Scriptures say, ‘It is through faith that a righteous person has life’” (NLT).
Nothing mattered more to Paul than fulfilling God’s will for his life, which was to preach the good news of salvation. Without the good news of the [gospel](what-is-the-gospel.html), and without the power that is the gospel, there can be no salvation, no freedom from sin, no redemption, and no life. The power of the gospel is the theme of Paul’s letter to the Romans and the ambition of his life.
Paul writes with full knowledge that the church in Rome is facing persecution and suffering under Roman oppression. Many of the believers there are experiencing humiliation and shame because of their faith in Christ. Paul wants them to be assured that the worldly power of Rome cannot hold a candle to the mighty power of God—the gospel of Jesus Christ. That gospel is God’s limitless power directed toward the salvation of men and women. For every person who believes, whether Jew or Gentile, man or woman, black or white, the gospel effectively becomes the saving power of God.
Paul tells the Roman Christians that “in the gospel the righteousness of God is revealed” (Romans 1:17\). Righteousness is thus a complete and total work of God. Humans tend to view righteousness as something we can achieve by our own merit or actions. But the righteousness of God is different. It is a right standing before God that has nothing to do with human accomplishment or worth. It is received by faith. There is nothing we can do to deserve or earn it.
The exact meaning of Paul’s phrase *from faith to faith* has been debated, with several plausible explanations proposed. Some understand it in relation to the origin of faith: “From the faith of God, who makes the offer of salvation, to the faith of men, who receive it.” In simpler terms, “Salvation comes from God’s faith (or faithfulness) to our faith.” This was [Karl Barth’s](Karl-Barth.html) impression of the phrase *from faith to faith*, that salvation is accomplished through God’s faithfulness, which comes first, and our faith in response to that.
Others believe that Paul had the spreading of faith through evangelism in mind: “From the faith of one believer to another.” A third and widely accepted understanding is that *from faith to faith* speaks of a progressive, growing development of faith “from one degree of faith to another” akin to the “ever\-increasing glory” of 2 Corinthians 3:18\.
Another view is that Paul meant that from day one of our journey of faith until the very last day, we (the righteous) must live by faith. Whether we are brand\-new followers of Christ or seasoned, mature believers who have walked with the Lord for many years, we must trust God “from start to finish” and rely on His mighty power—the power of the gospel—to change our lives and the lives of those we encounter.
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How did King David die?
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Answer
[King David](life-David.html) died of old age at 70\. The only malady the Bible mentions regarding David in his old age is the inability to stay warm (1 Kings 1:1\). The Bible says he “slept with his fathers and was buried in the city of David” (1 Kings 2:10\).
On the night before David’s death, the old king gave advice and instruction to his son [Solomon](life-Solomon.html), who would succeed him as king over Israel: “‘I am about to go the way of all the earth,’ he said. ‘So be strong, act like a man, and observe what the LORD your God requires: Walk in obedience to him, and keep his decrees and commands, his laws and regulations, as written in the Law of Moses. Do this so that you may prosper in all you do and wherever you go and that the LORD may keep his promise to me: “If your descendants watch how they live, and if they walk faithfully before me with all their heart and soul, you will never fail to have a successor on the throne of Israel”’” (1 Kings 2:2–4\).
David’s deathbed speech began with positive spiritual counsel but ended with dark warnings. He cautioned Solomon that the Lord’s promise of a continuing dynasty was conditioned on the faithfulness of his descendants. After that, David instructed Solomon to deal with a few items of unfinished business: the murders committed by Joab were to be avenged, the sons of Barzillai were to be repaid for their loyalty, and Shimei was to be punished for cursing David during [Absalom’s rebellion](who-was-Absalom.html). The dying king expressed confidence in his son’s wisdom, trusting that Solomon would know the best way to handle these matters. David’s final words in Scripture are followed by a formal notice of the king’s death and burial, a custom seen regularly in the historical books (1 Kings 2:10–12\).
The book of 1 Chronicles expands on the end of David’s life: “David son of Jesse was king over all Israel. He ruled over Israel forty years—seven in Hebron and thirty\-three in Jerusalem. He died at a good old age, having enjoyed long life, wealth and honor. His son Solomon succeeded him as king” (1 Chronicles 29:26–28\).
Before he died, King David gave a charge to Solomon, telling his son to “acknowledge the God of your father, and serve him with wholehearted devotion and with a willing mind, for the LORD searches every heart and understands every desire and every thought. If you seek him, he will be found by you; but if you forsake him, he will reject you forever” (1 Chronicles 28:9\). Then David left Solomon with detailed instructions for building the temple in Jerusalem, organizing its priests and Levites, and finishing all the work needing to be done in the Lord’s house of worship (verses 11–19\).
First Chronicles 28:20–21 records these inspiring and reassuring words of King David as he prepared to hand his throne to Solomon: “Be strong and courageous, and do the work. Do not be afraid or discouraged, for the LORD God, my God, is with you. He will not fail you or forsake you until all the work for the service of the temple of the LORD is finished. The divisions of the priests and Levites are ready for all the work on the temple of God, and every willing person skilled in any craft will help you in all the work. The officials and all the people will obey your every command” (1 Chronicles 28:20–21\).
God blessed King David with a long and prosperous life. He survived a [battle with a giant](David-and-Goliath.html), multiple attempts by [King Saul](life-Saul.html) to murder him, various wars, and a coup led by one of his own sons. In the end, he died of old age. Scripture leaves no doubt that David was of sound mind when he died. Knowing his death was imminent, David was able to give support and guidance to his heir and successor. Despite his many faults, David was admired and respected as a hero by the people of Israel. His dedication to God, loyalty in the face of ill\-treatment, courage in war, benevolence in conquest, and faithfulness in friendship were so extraordinary that he would forever be viewed as an ideal king and a man after God’s own heart.
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Are there descendants of the Nephilim in the world today?
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Answer
There is much mystery surrounding the [Nephilim](Nephilim.html). Most of the information about them comes from Genesis 6:4: “The Nephilim were on the earth in those days—and also afterward—when the sons of God went to the daughters of humans and had children by them. They were the heroes of old, men of renown.” Almost everything about this verse is difficult to understand. Is *Nephilim* a specific technical term, or does it mean what the word means? And what the word means is uncertain. It seems to have something to do with falling—possibly “fallen ones” or “ones who cause others to fall.” Also, who are the “sons of God”? Are they human or some kind of angelic beings? If the sons of God are angelic, then is the angelic/human cross what accounts for the greatness of the Nephilim?
Regardless of the answers to these questions, we would assume that all of the Nephilim alive at the time of Noah perished in the flood. However, Genesis 6:4 also seems to indicate that the Nephilim reappeared after the flood: they were “on the earth in those days—and also afterward”—that is, after the flood.
In Moses’ day, the [spies](twelve-spies.html) brought back a report about the Promised Land. All the spies agreed that the land was good with bounty to offer; however, ten of the spies also were fearful that Israel could not take the land because of the people living in it: “The land we explored devours those living in it. All the people we saw there are of great size. We saw the Nephilim there (the descendants of Anak come from the Nephilim). We seemed like grasshoppers in our own eyes, and we looked the same to them” (Numbers 13:32–33\). Here the Nephilim are described as the descendants of Anak and are associated with men of great size. This is similar to Genesis 6:4 where they are associated with “heroes of old, men of renown.” In each case, they would seem to be formidable opponents, especially in the kind of hand\-to\-hand combat that would have been involved in taking the Promised Land.
The Septuagint (a Greek translation of the Old Testament) translated *Nephilim* with the Greek word for “giants.” This is not a direct translation of the word but an attempt to communicate the idea of what the Nephilim were. We do know that giants are found in the Old Testament several times, especially in conjunction with the Philistines—[Goliath](how-tall-was-Goliath.html) being the most prominent. These were not human\-angel hybrids, but very large men (see Deuteronomy 3:11\).
It is quite possible that *Nephilim* simply became a semi\-technical term for “giant warrior.” It may have had some nebulous overtones of mystery as well. It might be similar to the modern term *monster*. That word can be used to refer to size, as in *monster truck* or *monster candy bar*. It can also have dark overtones. When someone is described as a monster, it can refer to an evil character. And finally, a monster might be some kind of supernatural creature or even something of a hybrid like a vampire, a werewolf or Frankenstein’s monster. With our limited knowledge of the word *Nephilim*, it appears the Nephilim were gigantic, mysterious warriors of uncertain DNA (to use a modern term). To the people who observed them, they seemed to be unnatural. Even today we have “giants” among us—the average NBA or NFL player is freakishly gigantic compared to most of us. This does not mean there is a race of human/angel hybrids who are secretly in our midst.
It seems that the Nephilim, at least in the time of Moses and Joshua, were simply descendants of Anak who were extremely large and fearsome. If so, then it is possible that there are descendants of them today, just as today there could be distant descendants of Moabites, Amalekites, Hittites, and Babylonians.
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What does it mean to do good unto all men in Galatians 6:10?
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Answer
Galatians 6:10 says, “So then, as we have opportunity, let us do good to everyone, and especially to those who are of the household of faith” (ESV). The King James Version uses the word *men*, but the meaning encompasses all people.
Christians have the command to “make every effort to add to your faith goodness” (2 Peter 1:5\). We should be known for our goodness. When people hear the word *Christian*, their first thoughts should be of honor, integrity, kindness, and good deeds. The idea of doing good to all men echoes Jesus’ words in Matthew 5:16: “Let your light shine before others, that they may see your good deeds and glorify your Father in heaven.” Our lights shine when we follow Jesus’ example of doing good wherever we go (Acts 10:38\).
In our efforts to do good, we must not overlook the priority Paul sets in Galatians 6:10\. We are to do good to everyone, but we are to pay special attention to the family of Christ. How we treat our fellow believers is a sign of our faith: “By this everyone will know that you are my disciples, if you love one another” (John 13:35\). That love for the [family of God](family-of-God.html) shows itself in acts of goodness and charity (1 John 3:17\) and is, in fact, one proof of salvation (1 John 2:9\). We start doing good unto all men by softening our hearts toward our brothers and sisters in Christ and dedicating ourselves to their well\-being, as though it were our own.
Part of doing good to all men is that we don’t return evil for evil (Romans 12:17\). Jesus called us to set aside our natural reaction when someone wrongs us. Instead, we are to repay evil with good (Romans 12:21\). This was written by someone living under the tyranny of [Emperor Nero](who-was-Nero.html). Christians were being persecuted, their property seized, and their lives taken (Acts 8:4; Hebrews 10:33–34\). So the command was not given lightly. Paul understood what that meant for Roman Christians. But he also knew that, when we return good for evil, we are allowing God to bring His righteous judgment upon the evildoers instead of taking matters into our own hands (Hebrews 10:30\).
Another way we do good unto all men is that we actively search for ways we can bless people. Throughout history, Christians have led the way in building orphanages, founding schools, funding hospitals, digging water wells, and meeting the practical needs of people. Scores of Christian organizations around the world were created to rescue those caught in human trafficking, feed starving children, and minister to the suffering and persecuted. Most Christian missionaries serve on foreign soil at great personal cost to their finances and their families. They do so because they are following Jesus’ mandate to take the gospel to all the world (Matthew 28:19\). They are doing good to those who have no way to repay them. They are obeying Jesus’ words from Matthew 6:3–4: “But when you give to the needy, do not let your left hand know what your right hand is doing, so that your giving may be in secret. Then your Father, who sees what is done in secret, will reward you.”
Doing good can start today, with little things. Whatever our circumstance, there is some way to do something good for someone, to the glory of God. A small goodness is better than no goodness and can, in fact, have a great impact. As Samuel Johnson said, “He who waits to do a great deal of good at once will never do any.”
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What does it mean that everything is permissible?
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Answer
In 1 Corinthians 6:12, we read, “Everything is permissible for me” (CSB), a statement that, pulled from its context, would seem to cast off all restraint. Is everything permissible for the believer? Can we do anything we want? Here is the whole verse: “All things are lawful for me, but not all things are profitable. All things are lawful for me, but I will not be mastered by anything” (NASB). Paul repeats the idea in chapter 10, verse 23: “All things are lawful, but not all things are profitable. All things are lawful, but not all things edify” (NASB).
Freedom in Christ is a truth Paul constantly emphasizes. For example, Paul says, “Christ has truly set us free. Now make sure that you stay free, and don’t get tied up again in slavery to the law. . . . For you have been called to live in freedom, my brothers and sisters” (Galatians 5:1, 13, NLT). Paul states that believers “are not under the law, but under grace” (Romans 6:14\) and “by grace you have been saved, through faith . . . not by works” (Ephesians 2:8–9; cf. Romans 3:20\). Paul never tires of telling Christians that “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\).
Evidently, some in Corinth had distorted Paul’s message of liberty and moved toward an [antinomian](antinomian.html) approach of living, which sees moral law being of no use and not binding because faith alone is necessary for salvation. Because of the textual construction in the Greek, many commentators believe the statement *All things are lawful for me* was used by the Corinthians, and Paul is simply repeating back to them their own words. It was the *Corinthians* who were saying, “Everything is permissible for me,” repeating it as a mantra to cover their sinful behavior. In their minds, they probably even thought they were quoting Paul, who had taught them about Christian liberty. In his corrective letter to them, Paul’s intent was to counter that attitude. Some translations use punctuation to bring out that meaning, putting *everything is permissible* or its equivalent in quotation marks: “‘I have the right to do anything,’ you say—but not everything is beneficial. ‘I have the right to do anything’—but not everything is constructive” (1 Corinthians 10:23, NIV).
In both places where *everything is permissible* is found, Paul reminds his readers that, when he speaks of [Christian freedom](Christian-freedom.html), it is always in relation to freedom from works\-based righteousness, i.e., earning salvation by good deeds. When we try to merit salvation through the Mosaic Law, Pharisaic tradition, or any other means, we pervert the gospel. Grace is *unmerited* and by definition cannot be earned. The Christian is free from the burden of attempting to earn salvation, but the Corinthians had perverted Paul’s message of freedom to justify sinful lifestyles.
Grace is not license to sin. The believer should not live as if “everything is permissible.” Beyond the book of Corinthians, Paul makes it clear that freedom in Christ does not equate to freedom to sin: “What shall we say then? Are we to continue in sin that grace might increase? May it never be! How shall we who died to sin still live in it? . . . What then? Shall we sin because we are not under law but under grace? May it never be!” (Romans 6:1–2, 15, NASB); “For you were called to freedom, brethren; only do not turn your freedom into an opportunity for the flesh, but through love serve one another” (Galatians 5:13, NASB).
Chapters 6 and 10 in 1 Corinthians also emphasize a restraint of Christian freedom when it comes to other believers. Paul’s primary message on this subject for the Corinthians and all believers in all ages is summarized in 1 Corinthians 10:31: “Whatever you do, do all to the glory of God” (NASB).
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Why did Jesus say, “Into your hands I commit my spirit,” on the cross?
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Answer
At the very end of Jesus’ life, as He was hanging on the cross, the sun was darkened and the veil of the temple was torn down the middle. Then “Jesus called out with a loud voice, ‘Father, into your hands I commit my spirit.’ When he had said this, he breathed his last” (Luke 23:46\).
Of note is the fact that, when Jesus said, “Into your hands I commit my spirit,” He was quoting Scripture, Psalm 31:5, to be exact. Earlier, Jesus had also quoted from Psalm 22:1 from the cross (Matthew 27:46\). In everything Jesus did and said, He fulfilled the will of God and the word of God. Even in the throes of death, our Lord was sensible of His mission and pointed those around Him to the fulfillment of prophecy. Psalm 31 is a prayer of David in distress, full of trust in God, and in Luke 23 the Son of David echoes the same prayer:
“In you, Lord, I have taken refuge;
let me never be put to shame;
deliver me in your righteousness.
Turn your ear to me,
come quickly to my rescue;
be my rock of refuge,
a strong fortress to save me.
Since you are my rock and my fortress,
for the sake of your name lead and guide me.
Keep me free from the trap that is set for me,
for you are my refuge.
Into your hands I commit my spirit;
deliver me, Lord, my faithful God”
(Psalm 31:1–5\).
But Jesus’ words from the cross were not wholly didactic; they also expressed the true feeling of His heart. As centuries earlier David in his extremity had cried out to God, so does Jesus feel an acute and pressing need for help, and He turns to the “faithful God,” the only true source of aid. In the midst of all His trouble, Jesus’ spirit reaches upward for relief, with a strong confidence in the One who alone is a worthy refuge.
Jesus prays, “Father, into your hands I commit my spirit,” because it is only in the Father’s hands that our spirits are safe. In speaking of the security of believers, Jesus had taught, “My Father, who has given them to me, is greater than all; no one can snatch them out of my Father’s hand” (John 10:29\). We are in the habit of securing our most valuable earthly treasures in a safe or a bank vault, where we know no harm will come to them. From the cross, Jesus shows us that our most valuable of treasures—our spirits—should be committed for safekeeping into the Father’s hands.
The moment we are saved, we commit our spirits into the Father’s hands; we trust Him for our salvation. From then on, life is lived in a day\-to\-day commitment of our spirits into the Father’s hands. We commit our spirits to Him in our service to Him, in our daily decisions, and in all our joys and sorrows. And, when the time of our death comes, we follow Jesus’ example and say yet again, “Father, into your hands I commit my spirit.”
As [Stephen](life-Stephen.html), the first Christian martyr, was being stoned to death, he prayed a modified form of Jesus’ prayer from the cross (Acts 7:59\). Through the years, many other Christians have found comfort in Psalm 31 and at the time of their death repeated Jesus’ words from the cross. Among those who said, “Into your hands I commit my spirit,” as they were leaving this world were [Polycarp](Polycarp.html), [Jan Hus](Jan-Hus.html), [Martin Luther](Martin-Luther.html), and [Philip Melanchthon](Philip-Melanchthon.html).
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What does the Bible say about acceptance?
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Answer
“I give up,” some say when faced with a difficult situation. Others disagree. “You can write your own ticket with God,” they claim. “Just pray in faith and you can have what you want.” Those two extremes often surface in discussions about the acceptance of events outside our control. Should we throw up our hands and resign ourselves to whatever life hands us? Or should we [name\-it\-and\-claim\-it](name-it-claim-it.html) to change our destinies? What does the Bible actually teach about accepting events or situations we did not choose?
As it is with almost every spiritual or philosophical discussion, truth is found somewhere between two extremes. Neither “name\-and\-claim\-it” nor total resignation is taught in the “whole counsel of God” (Acts 20:27\). Elements of each are present, but neither tells the whole story. To find that balance, we must begin with what we know for certain: God is good, and [God is sovereign](God-is-sovereign.html) over His creation (Daniel 5:21; Psalm 83:18\). Sovereignty means that the One who created everything in existence has the might, wisdom, and authority to do whatever He wishes with it (Psalm 135:6; Daniel 4:35\). “Our God is in heaven; he does whatever pleases him” (Psalm 115:3\).
However, sovereignty does not imply that God decrees sin, pain, or rebellion. He does not lie, yet He permits lying. He does not sin, yet He allows sin to exist on the earth (Genesis 6:5; Romans 6:16\). Because of the curse that sin brought on the world (Genesis 3:14–19\), evil, pain, and rebellion are part of the human experience. God sovereignly allows Satan to continue his reign of terror until the day he will be cast into the lake of fire forever (2 Corinthians 4:4; Revelation 20:10\). Satan’s destructive work results in tragedies, heartaches, poverty, and a host of other evils that impact our lives. When we experience such calamities, we have choices in how we respond.
The Bible tells us to bring our burdens to God “by prayer and supplication, with thanksgiving” (Philippians 4:6\). We are to “cast all our care upon Him because He cares for us” (1 Peter 5:7\). And we are to “[pray without ceasing](pray-without-ceasing.html)” (1 Thessalonians 5:17\). Jesus gave the example of a widow petitioning a harsh judge in Luke 18:1–8 to remind us to pray and not give up. He gave us another example when He Himself had to accept God’s answer. When facing crucifixion, Jesus pleaded with the Father to find another way to redeem mankind (Matthew 26:38–44\). Three times, Jesus cried out for deliverance from the looming torture. But He did not stop there. He ended His prayer the way we must: “Yet not my will but yours be done” (Luke 22:42\). Jesus showed us how to accept God’s will even when it clashes with our human desires.
Accepting God’s will is not passive resignation. Acceptance is active; it is often the result of a process of contending with God, wrestling it out in prayer, fasting, repenting, and finally surrendering to His higher purposes. Acceptance recognizes that the God who spoke these words is still in control: “I am God, and there is no other; I am God, and there is none like me. I make known the end from the beginning, from ancient times, what is still to come. I say, ‘My purpose will stand, and I will do all that I please.’ . . . What I have said, that I will bring about; what I have planned, that I will do” (Isaiah 46:9–11\).
Many times, God waits for our prayers before He acts because He wants us to rely on Him, seek Him, and commune with Him so that He can show Himself strong on our behalf (see 2 Chronicles 16:9\). It is to God’s glory to save us: “Call on me in the day of trouble; I will deliver you, and you will honor me” (Psalm 50:15\). Even when God’s deliverance does not look like what we think it should, acceptance rests in the sovereign goodness of God.
Missionary Amy Carmichael had devoted her life to serving the Lord in India, caring for orphans and unwanted and abused children. In India, she suffered an accident that left her bedridden for the last twenty years of her life and caused her constant pain. Miss Carmichael feared being a burden to others and dreaded the possibility of her hindering the ministry she had started, so in her room she posted two short sentences from Revelation 2:9–10: *I know* and *Fear not*. In these words of Jesus, she found comfort: Jesus knew her affliction, and He bade her not to fear. Miss Carmichael wrote many of her classic works from her bed, including a history of her orphanage. In that book she wrote, “Acceptance—more and more, as life goes on, that word opens doors into rooms of infinite peace” (from *Gold Cord*, p. 312\).
Acceptance chooses to believe that “all things God works for the good of those who love him, who have been called according to his purpose” (Romans 8:28\). Job modeled godly acceptance of tragic circumstances when he said, “Shall we receive good from the Lord and not evil?” (Job 2:10\). We never stop praying for that which is important to us, but we rest in the waiting because God has promised that He hears us (1 John 5:15\). Even in the darkest circumstances—the child is crippled, the house is in ashes, the pink slip is on the desk—acceptance lets us rest in the divine tension between continued faith and God’s sovereign plan.
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What is the significance of Mount Gerizim in the Bible?
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Answer
Mount Gerizim is a mountain located in the central Samaritan highlands. Its summit is about 2,800 feet above sea level. Mount Gerizim sits directly opposite [Mount Ebal](mount-Ebal.html) with the biblical city of [Shechem](Shechem-in-the-Bible.html) resting in the pass between the two elevations. Mount Gerizim on the south side of the valley and Mount Ebal to the north played significant roles in a ceremony renewing Israel’s covenant with the Lord upon entering the Promised Land.
Mount Gerizim, situated about 30 miles north of Jerusalem, is known as Jabal at Tur today. Mount Ebal (modern Jabal Ibal) and Mount Gerizim are the two highest mountains in this region of the Holy Land. Shechem, at the base of Mount Gerizim, was a well\-traveled trade intersection in ancient times. It was also one of the most frequently referenced cities of the Old Testament.
Through Moses, God gave detailed instructions for a ceremony of “blessings and cursings” to take place when the people of Israel entered Canaan (Deuteronomy 27:1–26\). The ceremony would symbolize the renewal of Israel’s covenant commitment to the Lord. Once they had crossed the Jordan, the Israelites were to build a monument of stones containing the words of the law, as well as an altar for offering sacrifices to the Lord (verses 1–8\). Worshiping the Lord and obeying God’s Word were to be essentials for Israel’s existence in the Promised Land.
After the law of Moses was written on the stones, the people were to divide into two groups. Half of Israel’s tribes were to gather on Mount Gerizim and the other half on Mount Ebal, while the priests with the [Ark of the Covenant](ark-of-the-covenant.html) were to stand in the valley between. As the Levites read the blessings for obeying the law, the six tribes on Mount Gerizim were to pronounce a resounding “Amen!” When the Levites recited the curses for disobeying the law, the other six tribes on Mount Ebal were to give a great cry of “Amen!” (Deuteronomy 27:9–26\).
Joshua, successor to Moses, faithfully and precisely carried out these instructions, as recorded in Joshua 8:30–35\. Through the solemn ceremony, Israel was reminded of the importance of loyal obedience to God and the foolishness of disobedience. In this way, Mount Gerizim came to be known as the “mount of blessing.”
Mount Gerizim also served as the stage of a pivotal event in the period of the judges. Gideon’s son [Abimelech](Abimelech-Judges.html) convinced the people of Shechem to make him king by conspiring with his mother’s relatives there. He had his half\-brothers, the 70 sons of Gideon, slaughtered. Only Jotham survived. From atop Mount Gerizim, which overlooks Shechem, Jotham delivered his “Fable of the Bramble King,” a story damning Abimelech and cursing the townspeople (Judges 9:5–20\). His words had no immediate impact, but within three years Abimelech lost favor with his supporters in Shechem. Eventually, he was killed while fighting against them when a woman dropped a millstone from a tower, crushing his skull (Judges 9:22–57\).
The New Testament does not mention Mount Gerizim by name, but it figures notably in the story of Jesus and the [Samaritan woman](woman-at-the-well.html), who called it the mountain where “our fathers worshiped” (John 4:20–23\). According to Genesis 12:6–7, Abraham built an altar there, and in Genesis 33:18–20 Jacob constructed an altar there as well. For the Samaritans, Mount Gerizim had been a sacred site for the worship of God for centuries. On this mountain the Samaritans had built a temple to rival the Jewish temple in Jerusalem. But Jesus told the Samaritan woman that the physical location of our worship is not important. Temples and tabernacles, cities and mountains: these were only fading symbols that pointed to the spiritual reality—Jesus Christ—who was standing in front of her. True worshipers must worship the Lord their God in spirit and in truth.
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How should sin in the church be handled?
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Answer
The Bible is clear about God’s desire for us to reflect His holiness (1 Peter 1:15\), and it is clear about the need for [church discipline](church-discipline.html) to deal with sin in the church. Since one of the jobs of the church is to demonstrate the goodness and holiness of God, a church with a member who persists in sin must take steps to address the state of that person’s soul as well as protect the church body from being corrupted by unchallenged sin in its membership.
Jesus gave us an outline to follow when we must confront another professing Christian: “If your brother or sister sins, go and point out their fault, just between the two of you. If they listen to you, you have won them over. But if they will not listen, take one or two others along, so that ‘every matter may be established by the testimony of two or three witnesses.’ If they still refuse to listen, tell it to the church; and if they refuse to listen even to the church, treat them as you would a pagan or a tax collector” (Matthew 18:15–17\). So the first step in handling sin in the church is for someone with knowledge of the situation, often the pastor or an elder, to confront that person in love, expressing concern and explaining the spiritual ramifications if the sin continues.
If the sinning member refuses to [repent](Bible-repentance.html), a second step must be taken. The one who originally confronted the person needs to take along other godly people and visit the sinning member again. The presence of others may serve to induce the sinner to repent; if not, there are witnesses to all that is said and done, preventing any false claims or denials later. This interview needs to include Scripture\-based reproof and opportunities for restoration. Verses such as 1 John 3:3–10, 5:18, Luke 14:25–27, Matthew 7:16–23, and Ephesians 5:3 may be helpful at this time.
If, after the second step, the church member still refuses to repent of the sin, Jesus says to “tell it to the church” (Matthew 18:17\), an action that would bring even more pressure to bear. If that fails, then the offending member is to be removed from the church and considered an unbeliever (cf. 1 Corinthians 5:9–13\). This process shows the seriousness of sin in the church and the need to strive for reconciliation. The steps that Jesus outlines to protect the purity and reputation of the church should not be sidestepped or ignored.
What kinds of sins should a church confront? Since everyone is a [sinner](what-is-a-sinner.html), including the pastor and elders, where do we draw the line between the sins everyone commits and those worthy of confrontation? The answer seems to be the lifestyle sins committed by those who will not inherit the kingdom of God (see 1 Corinthians 6:9–10 and Galatians 5:19–20; see also Titus 3:10–11\). These are public, ongoing sinful choices that are differentiated from those sins we commit in our hearts because we live in the flesh. For example, a Christian struggling with impure thoughts or personal jealousies is not defaming the name of Christ as he wrestles with those sins. They are private and unwanted. They are sins for which the person needs repentance, but they are not lifestyle choices. However, a professing Christian who lives in open, unrepentant adultery, sexual immorality, drunkenness, or any of the other sins on Paul’s lists must be confronted.
Sin in the church must be handled properly, that is, in a biblical manner. Church leaders who choose a sinful path are not exempt from discipline: “Those elders who are sinning you are to reprove before everyone, so that the others may take warning” (1 Timothy 5:20\). Unfortunately, many churches today never practice church discipline, even in glaring instances of impropriety and obvious sin. The result is that the ministry of the church is undermined and the legitimacy of its message cast in doubt. If the Bible says that Christians don’t do *X*, but there are assumed Christians in our church who are doing *X*, with no consequences, then outsiders are right to wonder whether we take the Bible seriously.
God spoke to Israel words that still echo through the church: “If my people, which are called by my name, will humble themselves and pray and seek my face and turn from their wicked ways, then I will hear from heaven, and forgive their sins, and heal their land” (2 Chronicles 7:14\). Imagine the healing that would take place in the world if all churches would follow the biblical pattern for handling sin in their midst.
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What is an incel?
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Answer
The term *incel* is short for *involuntary celibate*. *Incel* is a self\-identifier used by a group who particularly resent their inability to have a relationship, specifically a sexual relationship. The concept originally included a wide range of backgrounds and applied to different kinds of people who felt especially lonely, rejected by society, or spurned by sexual partners. Over time, the self\-applied label has become more limited. It now applies mostly to those with an especially bitter, cynical attitude toward sexuality, women, and Western society in general.
Incels, mostly young, straight, white males who feel betrayed or disappointed by a lack of sexual or romantic experience, are the product of three toxic aspects of modern culture:
1\) *The victim mentality.* The rejection incels feel is a result of the consistent suggestion that not getting what you want is primarily because some person, group, or culture is oppressing or persecuting you.
2\) *The idolization of sex.* The [bitterness](Bible-bitterness.html) nurtured by incels can be traced to a belief that any and all sexual desires or inclinations must be accepted, celebrated, and fulfilled.
3\) *The echo chamber.* The isolation experienced by incels is due to their ability, greatly enhanced by the internet, to surround one’s self with like\-minded people, while completely ignoring other, healthier perspectives. This social media contact, ironically, leads to even further isolation and loneliness.
Extremist views, such as those of incels, are often fed by legitimate concerns. Lack of healthy, loving relationships inspires loneliness and depression. Those who would be satisfied with “modest” sexual experience grow resentful when extreme sexual tastes are celebrated and promoted. A feeling that their experiences are being ignored—or even mocked—leads people to gather with like\-minded persons to validate perceived victimhood. In the absence of a biblical worldview, those factors can merge into extremism, venting hatred at anyone perceived as an oppressor.
Some who find themselves under these stresses call themselves incels, whose failure to establish meaningful or fulfilling relationships leads them into thicket of misogyny, [misanthropy](misanthropy-misanthropic.html), and bitterness. They interpret their lack of romantic or sexual fulfillment as proof of prejudice or persecution against them.
Extremism among incels varies. A minority openly advocate rape or assault. In recent years, several high\-profile mass shooters in the United States have been linked to the incel community. Targets of their hatred include women, non\-incel men, and others who are seen as contributors to “the problem.”
Obviously, the incel mindset contradicts much of what the Bible says about human value, sexuality, and community. So does a culture that breeds loneliness and unbiblical sexual expression. Both need to be countered with truth. Incels need to know that God intends sex to be special and sacred and that their value is not determined by whom they sleep with. Isolation and the sense of being deprived are negative factors that the gospel and Christian fellowship can ease.
At the same time, it’s important to realize that extreme attitudes don’t develop in a vacuum. Western culture currently sends all kinds of false messages: sex is no big deal, everyone should have their sexuality celebrated, all sex is good sex, people who don’t have sex are losers, flaunting one’s sexuality is a right to be defended at all costs, and so forth.
Incels have been misled to think they are being spitefully denied something that is supposedly cheap, common, and critically important. A biblical response will confront two things: culture’s incorrect attitudes about sex and relationships, and the negative responses people may have to their own experience. Embracing a [biblical view of sexuality](biblical-sexuality.html) and self\-worth is the answer to the incel mindset.
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What are the agrapha?
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Answer
The agrapha are usually understood to be the sayings attributed to Jesus Christ that are not found in the [canonical](canon-of-Scripture.html) gospels (Matthew, Mark, Luke, and John). The word *agrapha* means “unwritten” or “unrecorded.” Because the agrapha are not found in a single, unique work, but are rather sayings taken from various sources—including oral tradition, medieval liturgies, and Muslim literature—we cannot say whether or not all the agrapha are canonical or consistent with Scripture. We must look at each saying individually and evaluate it with Scripture.
We can divide the agrapha into a few general categories. First are sayings that are not found in the gospels but are nonetheless attributed to Christ in other parts of the Bible. For example, in Acts 20:35 Paul says, “In everything I did, I showed you that by this kind of hard work we must help the weak, remembering the words the Lord Jesus himself said: ‘It is more blessed to give than to receive.’” The saying *It is more blessed to give than to receive* is attributed to Christ, but it is only found here, in the book of Acts. It is not found in the gospels. But, since Acts is a part of Scripture, and the apostle Paul is the one reciting, we know that this quotation from Jesus is canonical.
Another category of agrapha would include sayings attributed to Christ but which are really just summaries of teachings from the gospels. For example, [Clement of Rome](Clement-of-Rome.html) wrote in his first epistle, “For thus He spoke: ‘Be ye merciful, that ye may obtain mercy; forgive, that it may be forgiven to you; as ye do, so shall it be done unto you; as ye judge, so shall ye be judged; as ye are kind, so shall kindness be shown to you; with what measure ye mete, with the same it shall be measured to you’” (chapter 13\). This seems to be a summary of some of the teachings from the Sermon on the Mount. While Clement’s paraphrase is not canonical, it is consistent with the teachings of Christ, being, as it is, a summary and condensation of some of Christ’s words from the canonical gospels.
A third category of agrapha might be supposed sayings of Christ that are at least “harmonious” with Scripture. These are not summaries or paraphrases of what Jesus actually said, but, at the same time, they do not conflict with Scripture. For example, this saying from the Coptic Apocryphal Gospels contains no erroneous doctrine: “Better is a single footstep in My Father’s house than all the wealth of this world.” We have no way of being certain whether such sayings were spoken by Christ or composed later and attributed to Him. If there is no conflict with Scripture, then agrapha of this type is, by definition, consistent with the Bible. But, since we have no proof such sayings are the actual words of Christ, we cannot consider them canonical.
Finally, we have the category of agrapha that includes sayings inconsistent with Scripture and which can therefore be rejected as actual sayings of Jesus. For example, the Gospel According to the Hebrews has Jesus making reference to “my mother the Holy Spirit”—words that are obviously incongruent with canonical revelation.
When we are confronted with any saying or idea that comes from a source outside of Scripture, it is always good practice to imitate the [Bereans](who-Bereans.html), who “received the message with great eagerness and examined the Scriptures every day to see if what Paul said was true” (Acts 17:11\). There are many purported “words of Christ” in circulation, but we must always compare what we hear and read with Scripture in order to determine the truth.
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Who was Simon the tanner?
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Answer
Simon the tanner housed [Simon Peter](life-Peter.html) while Peter ministered to believers in Joppa (Acts 9:32–43\). [Joppa](Joppa-in-the-Bible.html) is known today as Jaffa and is located 40 miles northwest of Jerusalem. It perches on a high cliff overlooking the Mediterranean Sea and served as the port city for Jerusalem. A tanner is a leather\-maker. Simon was in the business of treating animal hides to produce leather, a trade that was considered unclean by the Jews of his day. Most likely, Simon the tanner chose to work in the seaport of Joppa to more easily receive the pelts coming in and to ship the finished product out. His house was “by the sea” (Acts 10:6\), probably at some distance from the rest of the community, to allow the offensive smells related to his work to dissipate.
It was during his stay in Simon the tanner’s home that Peter received the revelation from the Lord that salvation was also for the Gentiles (Acts 10:10–16\). While on the roof of Simon the tanner’s home, Peter saw something like a sheet lowered from the sky containing an assortment of animals, both clean and unclean (verses 11–12\). Peter heard a voice saying, “Get up, Peter. Kill and eat” (verse 13\). Peter resisted, having never eaten non\-kosher food before (verse 14\), but the voice replied, “Do not call anything impure that God has made clean” (verse 15\). This vision was repeated three times, and then Peter heard the Spirit saying that three men were looking for him and that he should go with them without hesitation (verses 19–20\). The men showed up on cue, and, because of the vision, Peter welcomed them into the house.
The fact that Simon Peter lived with Simon the tanner for a considerable length of time and felt comfortable welcoming strangers to stay with him there (Act 10:23\) may indicate that Peter was working or apprenticing as a tanner himself. Although Simon Peter was a fisherman by trade (Mark 1:16\), he may have been earning his keep by working in the tanning trade with his host, Simon.
The three men who came looking for Peter at Simon the tanner’s house were sent by a Roman centurion named [Cornelius](Cornelius-in-the-Bible.html), who lived in Caesarea. Cornelius, a Gentile, had earlier received a vision from the Lord instructing him to contact Peter and bring him to Caesarea (Acts 10:3–8\). Peter left with the men the next day to return to Cornelius, and several believers from Joppa went with them. It is possible that Simon the tanner was among them (verse 23\).
When Peter arrived at the home of Cornelius, he shared the gospel, and the entire household was saved. The Holy Spirit fell upon all of them, and Peter began to understand his vision (Acts 10:44–48\). God had prepared him for a tradition\-shattering idea: Gentiles were to be welcomed into the fellowship of God’s people. After all, here were Gentiles who had received the same Holy Spirit the Jews had received at Pentecost. The Jews had believed that the Messiah had come only for them (Romans 3:29; Galatians 3:27–29\). But now Peter was a witness to the fact that the church was extending to all people groups, in fulfillment of Jesus’ words in Acts 1:8\. Peter was soon able to share the news of what God was doing with the Jerusalem church (Acts 11:1–18\).
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Was Jesus a Nazirite?
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Answer
Jesus was a Nazarene, but He was not a Nazirite. The two terms are often confused for one another. The term [*Nazarene*](Matthew-2-23-Jesus-Nazarene.html) refers to someone who lived in the town of Nazareth, while a [Nazirite](Nazirite-vow.html) (or Nazarite) was someone (such as Samson or John the Baptist) who took a special vow before God and was subsequently consecrated to God for service. Numbers 6 details the requirements for being a Nazirite, which included abstaining from wine (verses 3–4\), keeping one’s hair unshaved (verse 5\), and staying away from dead bodies (verses 6–7\). After the time of the vow was fulfilled, the Nazirite had to present sacrifices and cut his hair, offering this as a sacrifice as well. From this information, it is clear that Jesus was not a Nazirite.
Jesus could not have been a Nazirite since He did drink wine, as recorded in the gospels. In fact, His first miracle was to change water into wine at the marriage in Cana (John 2:1–11\), and we assume that He drank some of that. Also, at the Last Supper Jesus drank wine: “After taking the cup, he gave thanks and said, ‘Take this and divide it among you. For I tell you I will not drink again from the fruit of the vine until the kingdom of God comes’” (Luke 22:17–18\). If Jesus had taken a Nazirite vow, He could not have consumed any product of the vine.
A Nazirite had to let his hair grow in order to fulfill his vow. Many paintings depict Jesus with long hair, probably in the mistaken assumption that He was a Nazirite. But there is nothing in the Bible that indicates the length of His hair. It’s possible that He let it grow out, but, if He did, it was not because He had taken a Nazarite vow.
Because *Nazarene* and *Nazirite* have similar spellings, many people confuse the terms. But it is important to make the distinction, since Jesus was often called a Nazarene (e.g., Mark 10:47 and Acts 22:8\) but not a Nazirite. Our Lord did not follow the rules laid out for a Nazirite in the Mosaic Law.
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What are the courts of heaven?
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Answer
The word *court* has several uses in English. Among the meanings are “an area where a tennis or basketball game is played”; “a venue where legal cases are presented and a judge presides”; and “a monarch’s assembly of officers and advisors.”
In the New Testament, the word *courts* is normally used in the legal sense. “The courts are in session and proconsuls are available; let them bring charges against one another” (Acts 19:38\). The term is never used in conjunction with heavenly courts.
In the Old Testament, the term *courts* is used almost exclusively to refer to the temple (or a part of the temple) where God was enthroned: “Solomon your son is the one who will build my house and my courts, for I have chosen him” (1 Chronicles 28:6\). In the Psalms we find “Enter his gates with thanksgiving and his courts with praise” (Psalm 100:4\). At the time this was written, “entering God’s courts” referred to walking into the physical temple. When most Christians read this verse today, they may picture entering the spiritual presence of God and imagine this happening in “the courts of heaven,” that is, the spiritual realm where God is enthroned.
Still, the term *courts of heaven* or *the court of heaven* is never used in Scripture.
[Prosperity theology](prosperity-gospel.html) teacher Robert Henderson has lately sparked interest in “the courts of heaven,” using the term in the legal sense. Henderson says that he had known for a long time that he could pray to God as Father and as his Friend; however, he had missed the fact that he could also appeal to God as the Judge. Henderson reasons that, as human judges rule over earthly judicial systems, so God is the Judge in the Court of Heaven.
In an interview with Patricia King, Henderson tells the story of how he prayed for two years for his son Adam, who battled with depression, and nothing was working. He had tried “binding and loosing,” “opening and shutting,” “every formula I had ever heard,” and “everything I knew to do,” but with no breakthrough. Then Henderson supposedly heard the voice of God tell him, “Bring Adam to my courts.” So that is what he did.
Henderson started by saying, “Lord, I bring Adam to your courts.” Then he repented for anything that he thought Adam might have done wrong. Then he repented for some of his own sin in relation to Adam. The whole process took about 15 minutes. A week and a half later, his son called to tell him that he had experienced an amazing breakthrough from his depression a week and a half before. Henderson states, “I suddenly realized that I had done in 15 minutes in the courts of heaven what I had not been able to do in two years on the battlefield of prayer.” From this experience Henderson concluded that the battle has already been won by Christ and that we just need to get “legal access” to the victory. In the courts of heaven, we remove any legal issue that the enemy is using to prevent God from delivering what He has promised to His children.
Henderson has written the following books, further developing his “Courts of Heaven” brand of prosperity theology:
• *Operating in the Courts of Heaven: Granting God the Legal Rights to Fulfill His Passion* (2016\)
• *Unlocking Destinies from the Courts of Heaven: Dissolving Curses That Delay and Deny Our Future* (2016\)
• *Accessing the Courts of Heaven: How to Position Yourself for Breakthrough in Prayer* (2017\)
• *Prayers \& Declarations That Open the Courts of Heaven* (2018\)
• *Receiving Healing from the Courts of Heaven: Removing Hindrances that Delay or Deny Your Healing* (2018\)
• *Redeeming Your Bloodline: Foundations for Breaking Generational Curses from the Courts of Heaven* (2019\)
• *The Cloud of Witnesses in the Courts of Heaven: Partnering with the Council of Heaven for Personal and Kingdom Breakthrough* (2019\)
• *Issuing Divine Restraining Orders from Courts of Heaven: Restricting and Revoking the Plans of the Enemy* (2019, co\-authored with Francis Miles)
• *Father, Friend, and Judge: Three Dimensions of Prayer That Receive Answers from Heaven* (2020\)
• *Praying for the Prophetic Destiny of the United States and the Presidency of Donald J. Trump from the Courts of Heaven* (2020\)
Robert Henderson has also held a conference called “Unlocking Wealth in the Courts of Heaven.” A corollary to this is his book *The Trading Floors of Heaven: Where Lost Blessings Are Restored and Kingdom Destiny Is Fulfilled* (2018, co\-authored with Beverly Watkins). This book purports to tell readers how to “receive your New Covenant blessing and inheritance by accessing the trade of Calvary through the Courts of Heaven.”
Henderson’s theology and methodology have many problems.
First, Henderson assumes that, because God is called a judge, He must actually preside over a court system at least somewhat similar to a modern judicial system. Scripture does call God the Judge, but it says nothing of a legal system that operates in heaven, much less this being the key to getting what we want.
Second, Henderson relies upon extra\-biblical revelation that he claims to have received. It is amazing that the New Testament never once mentions this critical information about accessing the courts of heaven. For 2,000 years Christians have been praying and struggling with suffering and persecution that, according to Henderson, could have been avoided if they had simply known to apply to God not as their Father or Friend, but as the Judge, and to present their cases in the heavenly judicial system. In an earthly judicial system, requests are regularly denied because the plaintiff did not file the right paperwork in the right way. Are we to believe that the “heavenly judicial system” works in much the same way?
Third, Henderson’s concept of the heavenly courts and how we can use them are firmly rooted in prosperity theology. According to Henderson, wealth and healing are all there for the taking if we only know how to properly apply for them. His theology rests on the idea that God gave Adam, the first man, legal authority over the earth. When Adam sinned, that legal authority was transferred to Satan. Now God is legally barred from taking action on earth unless people take back that authority from Satan and give it to God. Apparently, this is accomplished in the legal setting of a real heavenly courtroom. Thus the subtitle of the original “courts of heaven” book: *Operating in the Courts of Heaven: **Granting God the Legal Rights to Fulfill His Passion***. In this theology, God wants to bless us, but He may be hindered on technical legal grounds.
Fourth, Henderson’s approach to prayer is mechanistic. In the “courts of heaven” paradigm, prayer is about using the right formula or, we might say, filing the right paperwork in the proper jurisdiction. There is no sense of “thy will be done” except that prosperity teachers “know” that God’s will is to bless them with health and wealth. If they are not receiving these in abundance, there must be some technicality that is preventing it. Perhaps a certain formula or technique will be the “trick” to get the blessings flowing. This is, at root, a pagan concept.
In the final analysis, when Jesus taught His disciples to pray by giving them a [model prayer](Lords-prayer.html), we find nothing about “the courts of heaven” or anything about health and prosperity. We do find an emphasis on God’s Kingdom coming and God’s will being done. The focus of prayer is on aligning our will with God’s. Health and prosperity are summed up in a request for “daily bread,” which is just enough to supply the needs of the day.
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What was the brazen altar?
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Answer
During Israel’s forty years of wandering in the wilderness, God commanded the people to build a moveable structure—the [wilderness tabernacle](tabernacle-of-Moses.html)—as a place of worship where He would come and dwell among them. The brazen altar, or “brass” altar, was a bronze structure upon which the burnt offerings of animal sacrifices were presented to the Lord.
The brazen altar was a portable construct and the largest of the tabernacle’s seven pieces of furniture. Placed in the outer court of the wilderness tabernacle (Exodus 40:6\), the brazen altar was the most prominent and imposing object in the court, and no worshiper could avoid seeing it upon entering.
The brazen altar was also called “the altar of burnt offerings” (Exodus 30:28\), “the altar of God” (Psalm 43:4\), and “the altar of the Lord” (Malachi 2:13\). Built from acacia wood and overlaid with bronze, it measured 7\.5 feet square by 4\.5 feet high. At each of the altar’s four corners was a [horn\-like projection](horns-of-the-altar.html), made of one piece with the altar. All of the utensils of the altar were made of bronze as well. The instructions God gave for the brazen altar also included a grating or network of bronze probably placed within the hollow center of the altar to hold the wood and sacrifice as it was being burnt. Two poles used for carrying the altar were overlaid with bronze and inserted into bronze rings at the altar’s corners (Exodus 27:1–8\).
Once the brazen altar was consecrated, whatever touched it became holy (Exodus 29:37\). The Israelites made daily sacrifices to God on the brazen altar (Exodus 29:38\). As the first priests began their service at the tabernacle, fire from the presence of the Lord consumed the sacrifice (Leviticus 9:24\). According to Leviticus 6:13, the fire of the altar was to be kept burning at all times. The horns of the altar were to be covered with blood at the consecration of the priests (Exodus 29:1, 10–12; Leviticus 8:14–15; 9:9\) and on the Day of Atonement (Leviticus 16:18\).
All of the elements of the wilderness tabernacle pointed to God’s plan of salvation through Jesus Christ, the coming Messiah. By instituting each ritual of worship, God was teaching His people the fundamental principles of salvation. The brazen altar—where Israel’s priests offered substitutionary animal sacrifices for the sins of the people—vividly illustrated the basics of atonement for sin.
Only by blood sacrifice was sin atoned. The brazen altar, ever ablaze and covered in blood, always stood open to accept the guilt of any Hebrew person who wished to come near to God. There the guilty sinner would offer another life, an innocent one, in his stead.
The brazen altar was situated prominently in the courtyard of the tabernacle. It was, in fact, the first thing one encountered upon entering the courtyard. The picture is clear: we cannot approach the holy presence of the Lord unless we first come to the place of sacrifice where atonement is made for our sin. The altar’s placement revealed that coming to God or receiving the benefits of His presence requires dealing with the problem of our sin first. Later, Jesus would say, “No one comes to the Father except through me” (John 14:6; cf. 10:9\). This ancient altar spoke unmistakably of Calvary, underscoring the meaning of Christ’s death on the cross, which was the ultimate substitutionary sacrifice for sin (Hebrews 10:1–18\). Access to God is ours only when we come to Him through the perfect, [atoning sacrifice](substitutionary-atonement.html) of the shed blood of Jesus Christ.
Bronze is often associated with judgment in the Bible (see Numbers 21:9; Isaiah 60:17; Revelation 1:15\). Bronze is harder than gold and silver and better able to resist heat and fire. In Deuteronomy 33:25 and Jeremiah 1:18, bronze is a symbol of the ability to endure. The bronze altar was a shadow of the reality found in Jesus Christ, who took our judgment and who alone possessed the power to endure the fire of God’s holiness. Only Christ could withstand the cross and not be consumed by the flames of God’s wrath and divine judgment.
The altar, as the place of atonement, reminded worshipers of their sin and need of cleansing from sin’s guilt. It signaled forward to the coming of Christ, in whom the entire ritual of sacrifice would reach its consummation.
The holiness and righteousness of God were displayed on the brazen altar. It was the place where sin was judged and its penalty paid. The brazen altar opened the way to approach God and find His mercy. Everything that touched the brazen altar was made holy. Jesus Christ is our brazen altar: “He personally carried our sins in his body on the cross so that we can be dead to sin and live for what is right” (1 Peter 2:24, NLT).
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Which gospel was written first?
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Answer
There is much debate as to how the gospels in the New Testament were composed, who actually wrote them, and when they were written. Some believe the gospels were written in the order they appear in the text of Scripture. Others consider Mark to have been the gospel written first.
While all the data needed to answer this question in detail cannot be provided here, we can supply a brief summary that outlines a possible order in which the gospels were written, with supporting evidence from the writings of the early church.
In his book *Why Four Gospels?* Dr. David Alan Black asserts that Matthew was the gospel written first. According to Black, the gospels, arranged in order from earliest to latest, are Matthew—Luke—Mark—John. The following points are a summary of Black’s view of this chronology:
• After Christ was resurrected from the dead and the Church was born (Acts 2\), the believers realized the need for a written record of the account of Christ’s life. Matthew was selected for the task of producing that account, and, under the inspiration of the Holy Spirit, he penned his work before the Jerusalem believers were scattered from the persecution of [Herod Agrippa I](Herod-Agrippa-I.html), which occurred in AD 42\.
• Paul began his evangelistic work and found the need for a gospel account that spoke more to the Gentiles (Matthew’s gospel was written for a Jewish audience). Paul worked with Luke to produce his gospel, which was completed sometime between AD 58 and 60\.
• During Paul’s detention in Rome (AD 60—62\), he asked Peter to personally authorize Luke’s gospel, which he did. While in Rome, Peter delivered a number of testimonies about Christ’s life to an illustrious Roman audience. Those messages were recorded by John Mark, Peter’s secretary. After Peter was martyred, Mark’s work was published as a gospel in AD 66 or 67\.
• John’s gospel was then written later and published while John lived in Ephesus. The completion of the Gospel of John rounded out the eyewitness accounts of Jesus’ life.
Support for Black’s timeline is found in the writings of the early church fathers. Referring to the Gospel of Matthew, [Origen](Origen-of-Alexandria.html) (AD 185—254\) writes, “The first written was that according to the one\-time tax collector but later apostle of Jesus Christ, Matthew, who published it for the believers from Judaism.”
[Clement of Alexandria](Clement-of-Alexandria.html) (AD 150—215\), quoted by [Eusebius](Eusebius-of-Caesarea.html), supports Origen and provides some details for Luke: “Clement has set down a tradition of the earliest elders about the order of the Gospels, and it has this form. He used to say that the earliest written gospels were those containing the genealogies \[Matthew and Luke].”
Clement also speaks of Mark when he writes, “Peter was publicly preaching the gospel at Rome in the presence of some of Caesar’s knights and uttering many testimonies about Christ, \[and] on their asking him to let them have a record of the things that had been said, wrote the gospel that is called the Gospel of Mark from the things said by Peter.”
On the subject of the authorship and timing of the Gospel of John, there is little to no opposition to John’s authorship and its being last in order. Irenaeus writes, “John the disciple of the Lord, who leaned back on his breast, published the Gospel while he was resident at Ephesus in Asia.”
So, while it is impossible to be certain about the order in which the gospels were written, the prevailing viewpoint seems to be that the order was Matthew, Luke, Mark, John.
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Why did the early Mormons believe in plural marriage?
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Answer
The Book of Mormon sets monogamy as the rule, as does the Bible. The difference is that the Book of Mormon allows for an exception in cases that are specifically commanded by God. The practice of plural marriage, or [polygamy](polygamy.html), in Mormonism goes back to [Joseph Smith](Joseph-Smith.html), who in 1843 said he received an eternally binding commandment from God that men should take multiple wives. Official Mormon sources have recently admitted that Smith had as many as 33 wives, although other researchers say they have found evidence for more. His successor, Brigham Young, who had 55 wives, said, “The only men who become gods, even the sons of god, are those who enter into polygamy” ([*Journal of Discourses*](Journal-of-Discourses.html)), although it seems he held out hope that some could enter heaven without taking multiple wives. Young made this statement as the Mormons were being pressured by the American government and society to abandon the practice of plural marriage. For Young, it was a matter of faith and obedience.
Mormon theology essentially says that God was once like us and that we can become like Him by following [Mormon teaching](Mormons.html). Faithful Mormon men will one day be exalted to god status and have their own worlds to create and populate. They populate these worlds by having many children, and this will require many wives in heaven. Those “many wives” in heaven need to first be sealed to a husband on earth.
Currently, the *official* Mormon position still supports monogamy. Due to legal and social pressures, Mormon officials banned the practice of plural marriage in 1890; however, many Mormons still participate in plural “spiritual” marriages, which are said to have the same effect in heaven as physical marriages. In this arrangement, a Mormon man lives monogamously with one wife on earth, but he has been spiritually sealed to many other women who will be available to him in heaven. Of course, there are some “fundamentalist” Mormon groups that still practice plural marriage outright.
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What is natural religion?
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Answer
Natural religion is an approach to God that dispenses with the need for miracles, sacred texts, or supernatural concepts, relying instead on human reason and experience. It is “natural” religion as opposed to “supernatural” religion. Natural religion, or natural theology, seeks to know God through rational analysis, approaching theology as a scientific endeavor to be explored through reason and the five senses.
There are three ways in which God has revealed Himself, but natural religion only accepts the reality of one. The first way God has revealed Himself is called *ontological revelation*, which involves God becoming human in Jesus: “God, who said, ‘Let light shine out of darkness,’ made his light shine in our hearts to give us the light of the knowledge of God’s glory displayed in the face of Christ” (2 Corinthians 4:6\).
The second method of God’s revelation is termed *special revelation* and is represented by the Bible, which delivers God’s message of salvation and more to the world: “All Scripture is God\-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the servant of God a may be thoroughly equipped for every good work” (2 Timothy 3:16–17\).
The third mode of revelation is labeled *general revelation*, in which God reveals Himself in creation, along with the effects He has produced. Of general revelation, [Thomas Aquinas](Saint-Thomas-Aquinas.html) wrote, “From every effect the existence of its proper cause can be demonstrated. . . . If the effect exists, the cause must pre\-exist. Hence the existence of God . . . can be demonstrated from those of His effects which are known to us” (from *Summa Theologiae I*, Article 2\). It is general revelation that is the sole basis for natural theology.
David speaks of the value of general revelation when he writes, “The heavens declare the glory of God; the skies proclaim the work of his hands. Day after day they pour forth speech; night after night they reveal knowledge. They have no speech, they use no words; no sound is heard from them” (Psalm 19:1–3\).
The apostle Paul states that, on the basis of natural theology, everyone can know of the existence and power of God: “That which is known about God is evident within them; for God made it evident to them. For since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, *being understood through what has been made*, so that they are without excuse” (Romans 1:19–20, NASB, emphasis added).
Because an effect must resemble its cause, and a cause can only give what it already possesses, a person “clearly sees” God’s “invisible attributes” by observing creation and reasoning back to the Creator. Natural theology, based on reason and observation, argues that whatever brought everything into existence must possess the following attributes:
*Supernatural* (because it created the natural) — Genesis 1:1
*Powerful* (incredibly) — Jeremiah 32:17
*Eternal or self\-existent* — Psalm 90:2
*Omnipresent* (it created space and is not limited by it) — Psalm 139:7
*Timeless and changeless* (because it created time) — Malachi 3:6
*Immaterial* (because it transcends space/physical) — John 5:24
*Purposeful/personal* (defined as “having intent”) — Genesis 3:9; Jeremiah 29:11
*Necessary* (as everything else depends on it) — Colossians 1:17
*Infinite and singular* as you cannot have two infinites — Jeremiah 23:24; Deuteronomy 6:4
*Diverse yet unified* (as unity in diversity exists) — Matthew 28:19
*Intelligent* (supremely) — Psalm 147:4–5
*Moral* (moral laws require a moral lawgiver) — Daniel 9:14
*Caring* (or no moral laws would have been given) — 1 Peter 5:6–7
Of course, natural theology dismisses the need for biblical support, but we have provided it here to show that an objective critique of general revelation will lead to conclusions congruent with God’s special revelation. Far from being a “[God of the gaps](God-of-the-gaps.html)” argument, natural theology attempts to use reason, logic, and more to determine the cause (God) ultimately behind everything that exists. Natural religion, so far as it goes, can be helpful in apologetics; however, mankind will never “reason” their way to salvation. We need God’s special revelation and the work of the Holy Spirit for that.
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Is Richard Dawkins’ caricature of the God of the Old Testament accurate?
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Answer
In his 2006 book [*The God Delusion*](God-delusion.html), and in countless speeches, Richard Dawkins has said, “The God of the Old Testament is arguably the most unpleasant character in all fiction: jealous and proud of it; a petty, unjust, unforgiving control\-freak; a vindictive, bloodthirsty ethnic cleanser; a misogynistic, homophobic, racist, infanticidal, genocidal, filicidal, pestilential, megalomaniacal, sadomasochistic, capriciously malevolent bully.” It’s more of a caricature of God than a characterization.
Responding to Dawkins’ charges against God is best done by first examining his overarching critique and then working through some of his more specific accusations.
Dawkins’ predominant indictment against God is that He is immoral and evil because of the judgments He hands down that involve the killing of certain people. Dawkins arrives at his conclusion through a superficial and excised reading of certain passages in the Old Testament including the flood that destroyed the world (Genesis 6:17\) and the expulsion or killing of various people (e.g., Deuteronomy 7:1–2\), especially those in the land given by God to Israel (Deuteronomy 20:16–17\) and Israel’s national enemies (1 Samuel 15:3\).
However, reading these passages in their contexts and with an understanding of the history of those ancient civilizations paints a different picture. With a fair treatment of the text, a clear pattern emerges regarding how God arrives as His declarations of judgment on various peoples:
• God warns of a coming judgment that will be used to remove a moral cancer from His creation.
• Individual judgments are handed down for extreme acts of evil.
• Each judgment is preceded by warnings and, often, long periods of time to give the people a chance to repent. For example, the people of Noah’s day were warned about impending disaster for hundreds of years. The Canaanites were warned over 400 years in advance of God’s judgment on them (Genesis 15:13–16\).
• The presence of “good” or “innocent” people in the situation delays or stops judgment altogether. For example, before judgment fell on Sodom and Gomorrah, Abraham asked God, “Will you sweep away the righteous with the wicked?” and was told that if God found only ten righteous people in those cities, He would withhold judgment (Genesis 18:22–32\).
• A way of escape is usually provided. For example, the Bible records that families were many times given the option to flee a land being conquered by God’s people. Only those who disregarded that option received judgment.
• A person or a group of people can be redeemed from the culture receiving a judgment from God (e.g., Rahab and the city of Jericho in Joshua 2\).
• Finally, after the warnings and after the offer of mercy, judgment falls on a morally perverse, recalcitrant people.
If the evil actions judged by God in the Old Testament were catapulted into the twenty\-first century and broadcast around the world, there would be a global outcry for strong military action to put an immediate end to the atrocities. The world at large would not stand idly by while a nation openly practiced child sacrifice, genocide, human trafficking, and the torture of criminals and war prisoners. If human beings call for severe judgment on national evil, why should God be criticized for carrying it out?
What about some of the other aspects of Dawkins’ caricature of God? Is God misogynistic? No, the Bible says women are equal to men in nature (Genesis 1:27\), in value of life (Exodus 21:28\), in redemptive status (Galatians 3:28\), in spiritual gifting (1 Corinthians 12:1–10\), in political leadership (Judges 4:4–7\), and in business leadership (Proverbs 31\).
Is God infanticidal? No, God declares nothing but love and protection for children, including the unborn (Exodus 21:22–25\). The only children to experience judgments from God in the Bible were those whose parents resisted God’s calls for repentance or expulsion from their land.
Is God filicidal? (The reference here is likely to God’s telling Abraham to sacrifice his son Isaac.) No, God is not filicidal. Being omniscient, God knew what would happen and that Isaac would not die, but He allowed the episode to be played out to foreshadow the death of God’s Son in the future.
Is God homophobic? No, He offers His grace and redemption to everyone, including homosexuals (1 Corinthians 6:9–11\).
Is God racist? No, He is the Creator of all, and all are made in His image (Genesis 1:27\). Racism directly violates the golden rule of loving your neighbor as yourself (Leviticus 19:18\). Caricatures of God as a racist usually revolve around Israel driving out other nationalities from their lands; however, it should be noted that 1\) such judgment was carried out only in response to the people’s sin; 2\) Israel was held to the same standard and was often punished in the same way (Deuteronomy 9:4–5\), so there was no racial favoritism.
Regarding God’s mercy, a little\-known fact of the Bible is that the word *mercy*, as it relates to God and His creation, is used only 70 times in the New Testament but 290 times in the Old Testament. In other words, the Old Testament speaks of [God’s mercy](God-is-merciful.html) four times more often than the New Testament does.
The mercy and love of God were well\-known in Old Testament times. The prophet Jonah knew of God’s mercy very well—and he scorned it, at least on one occasion. God had directed Jonah to deliver a warning of judgment to Nineveh, and Jonah resisted at first. Later, Jonah reveals why he had been so reluctant: “I knew that you are a gracious and compassionate God, slow to anger and abounding in love, a God who relents from sending calamity” (Jonah 4:2\). Jonah did not want the Ninevites to be saved, but he knew God, in His mercy, was going to save them.
The true God does not resemble Richard Dawkins’ caricature of Him in the slightest. Dawkins’ critique of the God of the Bible serves to show how he and other militant atheists feel about God and His authority. Their view can be summed up in this statement: “There is no God—and I hate him!”
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Is Jesus a copy of Dionysus?
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Answer
In their 1999 book *The Jesus Mysteries*, authors Timothy Freke and Peter Gandy write, “Why should we consider the stories of Osiris, Dionysus, Adonis, Attis, Mithras, and the other Pagan Mystery saviors as fables, yet come across essentially the same story told in a Jewish context and believe it to be the biography of a carpenter from Bethlehem?”
The subtitle of Freke and Gandy’s book is *Was the ‘Original Jesus’ a Pagan God?* Is Jesus to be equated with Dionysus, the Greek god of wine, winemaking, grape cultivation, fertility, ritual madness, theater, and religious ecstasy? Is the Bible’s account of Jesus really a work of fiction based off Greek and Roman gods like Dionysus, as Freke and Gandy assert?
Let’s begin by answering the question of whether a historical person called Jesus of Nazareth actually lived. Dr. Bruce Metzger summarizes the majority opinion when he says, “Today no competent scholar denies the historicity of Jesus.” One reason no historian dismisses Jesus’ life is that His New Testament biographies pass, with flying colors, all historiographical standards (the bibliographical, internal evidence, and external evidence tests) established for verifying ancient personalities.
Some of the “evidence” that Jesus was actually Dionysus includes the following:
• Dionysus was born of a virgin. (In reality, no version of the Dionysus myth attributes his birth to a virgin; rather, he is yet another product of Zeus’s lechery).
• Dionysus rose from the dead. (Dionysus was torn to pieces, and there are various versions of what happened afterwards: Zeus’s mother reassembles the pieces; Zeus swallows Dionysus’s heart and then begets him again by one of his lovers; Dionysus’s heart is ground up, turned into a potion, and ingested by a woman, who then conceives him. In no myth does Dionysus ever promise resurrection to his followers.)
• Dionysus is the god of wine, and Jesus turned water into wine. (Dionysus performed no such miracle, and it’s hard to see how the god of drunkenness and carousing could be associated with Jesus in any way.)
As to whether the biographies of Christ could have been corrupted by the Dionysus myth, A. N. Sherwin\-White, in his work *Roman Society and Roman Law in the New Testament*, showcases the fact that it takes the passing of at least two generations before myths can develop, be introduced, and remain in the record of a historical figure. The dating of Jesus’ biographies leaves absolutely no room for that.
Where do authors like Freke and Gandy get their inspiration for believing Jesus and Dionysus are one and the same? The controversial figure Bruno Bauer (1809—1882\) put forward a series of widely disputed works nearly 200 years ago arguing that Jesus never lived. His work was picked up by Albert Kalthoff (1850—1906\), who followed Bauer’s extreme skepticism about the historical Jesus and went so far as to claim that Jesus of Nazareth never existed and was not the founder of Christianity. After Bauer and Katlhoff came James Frazer, who wrote a two\-volume book entitled *The Golden Bough: A Study in Magic and Religion* in which he argued the theory of widespread worship of dying and rising fertility gods in various places.
But, as previously stated, the myth that Jesus is a myth has been soundly refuted in historical and scholarly circles. In his book *The Bible Among Myths*, Dr. John Oswalt says, “Whatever the Bible is, it is not myth. That is to say, I have concluded that the similarities between the Bible and the rest of the literatures of the ancient Near East are superficial, while the differences are essential.”
The New Testament also denies a mythical, syncretistic Jesus in two ways. First, in the book of Acts, those hearing the account of Jesus for the first time stated, “‘He \[Paul] seems to be a proclaimer of **strange deities**,’—because Paul was preaching Jesus and the resurrection. And they took him and brought him to the Areopagus, saying, ‘May we know what this **new teaching** is which you are proclaiming? For you are bringing some **strange things** to our ears; so we want to know what these things mean’” (Acts 17:18–20, NASB, emphasis added). The point is, if stories of dying and rising gods were aplenty in the first century, why, when the apostle Paul preached Jesus rising from the dead, did the Epicureans and Stoics not remark, “Ah, just like Horus, Dionysus, and Mithras”? Why did they consider the story of Jesus Christ to be “strange” and “new”? The same can be said of Paul’s discourse in Acts 26 when Governor Festus, a Roman, said Paul was out of his mind for preaching the resurrection. Surely Festus was familiar with Dionysus.
Second, the New Testament authors clearly demonstrate that the Jewish mind rejected syncretism and myth outright. The term *myth* is used five times in the New Testament, primarily by Paul, and always negatively. Peter contrasts myths with the true, eyewitness accounts of Christ: “For we did not follow cleverly devised myths when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of his majesty” (2 Peter 1:16, ESV).
The presumed parallels between Jesus and Dionysus are flimsy at best and require stretching details to the breaking point and beyond. Are we to believe that a first\-century group of devout Jews in Jerusalem stole the teachings of a foreign cult in order to create a new religion? How much of the Dionysus mythology did Peter, James, and John even know about?
In conclusion, there is no possibility that a “Jesus myth” was fabricated from the story of Dionysus (or, as the Roman called him, Bacchus). Gregory Koukl sums up the issue this way: “So why should we consider the stories of Osiris, Dionysus, Adonis, and Addis as myth, yet think Jesus of Nazareth is history? The answer is because there is good primary source documentation for the latter and not for the former, for Jesus of Nazareth and not for the others. The documentation is very different. And if the historical evidence for Jesus of Nazareth taken on its own merits is good, then it doesn’t matter if there are other myths that have some similar details” (from “The Zeitgeist Movie \& Other Myth Claims about Jesus,” [https://www.str.org/articles/the\-zeitgeist\-movie\-other\-myth\-claims\-about\-jesus](https://www.str.org/articles/the-zeitgeist-movie-other-myth-claims-about-jesus), accessed 2/17/2020\).
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What is a sojourner in the Bible?
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Answer
The term *sojourner* in the Bible refers to a person who is just passing through. Synonyms in various translations are *foreigner*, *exile*, and *alien*. During the exodus from Egypt, the Israelites were sojourners in the wilderness (Psalm 105:12–13; 1 Chronicles 16:19\). Even though they remained in the wilderness for forty years, it was not their home (Numbers 14:33–34\). They were merely sojourners there, yearning for the [Promised Land](Promised-Land.html) God would give them for a permanent home.
Abraham was a sojourner in Egypt when a famine swept the Promised Land (Genesis 12:10\). Mary, Joseph, and baby Jesus were also sojourners in Egypt when Herod sought to kill Him (Matthew 2:13–15\). And the apostle Paul sojourned from region to region, starting churches and preaching the gospel (Acts 13:1–3, 13–14, 51\). All of these people lived for a short time in foreign places.
Peter wrote his first letter “to the elect who are sojourners of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia” (1 Peter 1:1, ASV). Other versions have “exiles,” “foreigners,” “strangers,” or “refugees.” The recipients of 1 Peter were persecuted Christian Jews who had been forced to leave Jerusalem and were now residing in what we would call Asia Minor. In the next chapter, Peter’s use of the term *sojourners* takes on a more spiritual connotation: “Beloved, I urge you as sojourners and exiles to abstain from the passions of the flesh, which wage war against your soul” (1 Peter 2:11\).
Peter’s appeal for holiness was based on the identity of his readers. They were Christians, bought by the [blood of Jesus](blood-of-Christ.html) and made joint heirs with Him for eternity (Romans 8:17\). They were not citizens of this world, only sojourners in it. They were not to adopt its customs or embrace its worldview (Romans 12:1–2\). As sojourners, Christians must exemplify the values and standards of their permanent home, heaven. Paul reiterates that theme in Philippians 3:20, reminding the church that “our citizenship is in heaven.” We are sojourners here, ambassadors for our Father, the King (2 Corinthians 5:20\).
This world is not our home. The knowledge that we are sojourners on this earth keeps us from setting our hearts on its treasures. Jesus warned us that this world’s treasures are subject to loss. Therefore, we must store up treasure in heaven (Matthew 6:19–20\). We are to hold all God gives us with open hands, knowing that any earthly gain is only temporary. Sojourners don’t put down deep roots in the places where they reside because they know they will soon move on. Likewise, Christians don’t pour their hearts and passions into things that won’t last. The wise Christian is one who lives every day with bags packed, ready to move on when God directs and eager to vacate this world when our Father calls us home.
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Why was John the Baptist beheaded?
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Answer
According to Matthew 14:1–12 and Mark 6:14–29, Herodias, the wife of [King Herod Antipas](Herod-Antipas.html), was responsible for persuading her husband to behead John the Baptist.
More than once, [John the Baptist](life-John-Baptist.html) had rebuked King Herod for divorcing his wife and marrying his niece [Herodias](Herodias-in-the-Bible.html), who had been his brother Philip’s wife. Philip was still living, and both Philip and Antipas were uncles to Herodias—for several reasons, then, Herod’s marriage to Herodias was a violation of God’s law (Leviticus 18:16; 20:21\). Herodias seethed with anger toward John the Baptist because he dared to speak out, and, to appease his wife, Herod had the prophet thrown into prison. As a powerful Roman ruler, Herod could have had John the Baptist executed, but he respected John as a righteous man who spoke the truth and decided not to put him to death. Herod was intrigued by John and liked to hear him speak. In contrast, Herodias loathed John and wanted him dead (Mark 6:17–20\).
Ultimately, Herodias’s hate\-filled grudge against John the Baptist was the reason he was beheaded. Mark 6:19 states, “So Herodias nursed a grudge against John and wanted to kill him.” The idea in the original Greek language is that Herodias actively sought John’s death. Biding her time, Herodias waited for a chance to act.
Seizing the opportunity of Herod’s birthday party, Herodias set about her plan to have John the Baptist put to death. At the banquet, Herodias’s daughter, whom tradition names [Salome](Salome-in-the-Bible.html), performed a provocative dance designed to arouse her audience with lust. Herodias’s daughter’s performance greatly pleased the king and his guests. Herod told the girl, “Ask me for anything you like and I will give it to you . . . up to half my kingdom!” (Mark 6:22–23, NLT). With these words, King Herod flaunted his generosity and greatness before his guests, but soon he would deeply regret this vow.
Herodias’s daughter went and asked her mother, “What should I ask for?” Queen Herodias replied, “Ask for the head of John the Baptist!” (Mark 6:24, NLT). Not skipping a beat, the girl hurried back to Herod and said, “I want you to give me right now the head of John the Baptist on a platter” (verse 25\). Evidently, her cruelty matched her mother’s.
Unable to take back his hastily uttered oath, the king granted the girl’s wish. He dispatched his executioner to the prison where John the Baptist was beheaded. The soldier returned to the banquet with John’s head on a platter and presented it to the girl, who, in turn, gave it to her mother (Mark 6:26–28\). Later, John’s followers retrieved his body and buried it (verse 29\).
John the Baptist was beheaded to satisfy Herodias’s bloodthirsty hatred. Just as [Elijah](life-Elijah.html) was hated by Queen Jezebel, so the one who came in the power and spirit of Elijah was hated by Queen Herodias. Employing cunning powers of manipulation and degrading her own daughter, she got what she wanted from her husband, inciting his lust and using his desire to please his guests. She succeeded in silencing her critic, at least outwardly. Later, King Herod was troubled by his guilty conscience, and, when He heard of Jesus Christ’s miracles, he worried that Jesus was actually John the Baptist risen from the dead (Mark 6:14–16\)!
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What is Carnival?
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Answer
Carnival is a festival held in many, predominately Roman Catholic, countries in the days leading up to [Lent](what-is-Lent.html). In contrast to the Lenten season’s forty\-day focus on fasting and self\-denial, Carnival is a time of excess and self\-indulgence—a time to “eat, drink, and be merry, for tomorrow we diet.” Carnival is the indulgence before the fast, one last binge before having to give something up for forty days. The most famous Carnival is held in Rio de Janeiro, Brazil, every year. Other Carnivals are held in Italy, Venice, Uruguay, and Spain, as well as in other parts of Brazil. In the United States, [Mardi Gras](Mardi-Gras-Fat-Tuesday.html) is the equivalent of Carnival.
The basic idea behind Carnival is that you can live it up for a while—and then confess your sin on [Ash Wednesday](Ash-Wednesday.html). Different countries have different lengths of Carnival time, but in most places the hedonistic party extends for about a week, with pre\-Carnival events, parades, cultural dances, and merry\-making in the streets. In some places, there are even post\-Carnival events, Ash Wednesday being swallowed up in the partying.
For many people, the week of Carnival is a free pass to do whatever you want. The revelers are open about their fleshly pursuits: each year in Rio de Janeiro is a ceremony in which the keys to the city are handed over to “the king of carnal delights.” In the minds of partygoers, any misbehavior during Carnival is justified. During Carnival, nothing “counts”; it’s as if it never happened. Because of the license to sin, people lie, fight, get drunk, use drugs, and engage in sexual promiscuity more than at any other time of the year. Crime is a perennial problem at Carnival, with arrests made every year for sexual assault, murder, illegal gambling, theft, illegal gun possession, etc.
The world claims that Carnival is a celebration of life, but the lascivious activities condoned by Carnival\-goers lead to death (Proverbs 11:19\). Revelers at Carnival fly the fake flag of happiness and joy, but underneath it all is rebellion against God.
Some churches in Brazil plan retreats to get away from all the clamor and corruption of Carnival and focus instead on spiritual things. Other churches and missions groups take the occasion of Carnival to do street witnessing in an attempt to evangelize the lost.
“Beloved, I urge you . . . to abstain from the passions of the flesh, which wage war against your soul” (1 Peter 2:11, ESV). Carnival is a celebration of the [fleshly lusts](overcoming-lust.html) that we are to abstain from. We are in a spiritual battle. At stake are the health, the strength, the liberty, the purity, and the comfort of our souls.
When we dally with sin and the fleshly lusts that war against our souls, we become like Samson in the lap of Delilah (see Judges 16:4–6, 15–21\). The Christian who toys with fleshly lusts such as are celebrated at Carnival is like Samson fooling around with Delilah. And, like Samson in the lap of Delilah, the Christian who compromises his morals risks losing his spiritual strength and freedom.
We are “children of the light and children of the day. We do not belong to the night or to the darkness” (1 Thessalonians 5:5; cf. Romans 13:13–14\). Rather than pursue worldly celebrations such as Carnival, we would do well to heed Galatians 5:16 “I say then: Walk in the Spirit, and you shall not fulfill the lust of the flesh” (NKJV).
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Who were the seventy elders of Israel?
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Answer
[Elders](Old-Testament-elders.html) in the Old Testament were men chosen to lead because of their wisdom, leadership abilities, and proven integrity. Israel had elders even before God delivered the nation from Egyptian slavery, but we don’t know how many there were. God sent Moses to appeal to those elders for support before he went to Pharaoh (Exodus 3:16\). Each of the twelve tribes had its own elders who represented the interests of that tribe (Numbers 1:16; 13:2–3\).
In Exodus 24:1–2, we read of Israel’s seventy elders: “Then the Lord said to Moses, ‘Come up to the Lord, you and Aaron, Nadab and Abihu, and seventy of the elders of Israel. You are to worship at a distance, but Moses alone is to approach the Lord; the others must not come near. And the people may not come up with him.’” The seventy elders are mentioned as a unit and were most likely a distinct group selected from among the many other elders in Israel. Although we don’t know for certain, these seventy were probably some of the men Moses chose after taking the advice from his father\-in\-law, Jethro (Exodus 18:13–26\). In that case, they were “capable men from all the people—men who fear God, trustworthy men who hate dishonest gain” (Exodus 18:25\), and they “served as judges for the people at all times” (verse 26\).
The seventy elders who climbed part of the way up Sinai with [Moses](life-Moses.html) were privileged to experience God more intimately than the rest of Israel did: “Moses and Aaron, Nadab and Abihu, and the seventy elders of Israel went up and saw the God of Israel. Under his feet was something like a pavement made of lapis lazuli, as bright blue as the sky. But God did not raise his hand against these leaders of the Israelites; they saw God, and they ate and drank” (Exodus 24:9–11\).
God later instructed Moses to choose seventy elders and stand at the doorway of the tabernacle where the Lord Himself would come down (Numbers 11:16–17\). It could be that these seventy elders were the same individuals whom Moses chose to ascend Sinai, although Scripture does not say definitively. God told Moses that He would place some of His Spirit’s power on each of these men so that they could help Moses carry the load of an entire nation. When the Spirit of God rested upon the elders, each one prophesied for the first and only time, an indication that he had been anointed by God for this noble position.
The practice of maintaining seventy elders in Israel continued for a while, but we’re not sure how long. There is no mention of the seventy elders in the years of the judges or the kings. During the Captivity, the prophet Ezekiel has a vision in which a group of “seventy elders of Israel” are engaged in idolatry in the temple (Ezekiel 8:11\). The fact that there are “seventy” of these idolatrous leaders is undoubtedly an allusion to the seventy elders of Moses’ day who, in contrast to Ezekiel’s seventy elders, helped lead the people in the proper path. Later in Jewish history, a tribunal of seventy elders formed the [Sanhedrin](Sanhedrin.html), rulers of Israel who acted as a supreme court. Their seventy\-member size was modeled after God’s ancient instructions to Moses. It was this body who unfortunately pursued the crucifixion of Jesus (Matthew 26:59\).
The number *70* seems to be significant in Scripture. The Lord Jesus appointed seventy (some manuscripts say seventy\-two) disciples to carry His message into nearby towns (Luke 10:1\). Israel spent seventy years in captivity in Babylon (Jeremiah 29:10\), Daniel’s prophetic vision included seventy “weeks” (Daniel 9:24\), and of course God designated seventy elders to help lead the Israelites.
Spiritual leadership is a grave responsibility, and God holds leaders to a higher standard (James 3:1\). The seventy elders of Israel were granted wonderful privileges, but they also carried weighty responsibilities. When God entrusts us with spiritual leadership, we must remain humble, faithful, and obedient so that we will one day hear Him say, “Well done, good and faithful servant. Enter into the joy of your Master!” (Matthew 25:23\).
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What is Biblical Hebrew?
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Answer
Most of the Old Testament was originally written in Ancient Hebrew, which was the language of the people of Israel. (Some portions of the book of Daniel and the transcription of a couple of court documents in Ezra were written in Aramaic, the language of the [Babylonian Empire](Babylonian-empire.html).) Hebrew is a Semitic language, and because the Hebrew of the time was similar to the languages spoken by other peoples in the region, sometimes literature from the surrounding areas helps us understand the meaning of an Ancient Hebrew word. Today, the language of the Old Testament is known as Ancient Hebrew or Biblical Hebrew or Classical Hebrew to distinguish it from Modern Hebrew, which is different—just as Old English is different from Modern English.
The time span from Genesis to Malachi is great (about 1,000 years), and the Hebrew language went through normal development and change within that time frame. There is evidence that the language of the older books was updated as the language changed. The Pentateuch as we know it may reflect a much more modern version of Hebrew than what was originally written and spoken by Moses.
The original Hebrew of the Scriptures was written with consonants only. Hebrew has a regular consonant\-vowel\-consonant structure in most of its words; therefore, leaving the vowels out was not a problem as long as the readers were thoroughly familiar with language. The following examples in English will help to illustrate, even with words that have more complex consonant\-and\-vowel combinations or that begin or end with vowels. Most English readers can read these sentences without too much difficulty:
YSTRDY JHN WNT T MCDNLDS (Yesterday, John went to McDonalds)
CHRSTMS S N DCMBR VRY YR (Christmas is in December every year)
TH QCK BRN FX JMPD VR TH LZY DG (The quick brown fox jumped over the lazy dog)
This consonant\-only text (consonantal text) had been preserved and copied for hundreds and hundreds of years. Between AD 600 and 1000, as Jewish culture was being dispersed and diluted across the civilized world, a group of scholars and scribes called the [Masoretes](who-Masoretes.html) undertook the task of adding vowels to the text so that the pronunciation and, in some cases, the meaning would be preserved. They did not want to disturb the biblical (inspired) text, so they simply added “points,” small marks representing vowels, above or below the consonants so that readers would know how to pronounce the words without confusing what the Masoretes added with the original text.
For instance, in the Masorete pointing system, a short *i* sound is indicated by one dot below the consonant. A short *e* sound is indicated by three dots, arranged in an inverted triangle, below the consonant. A long *e* sound is indicated by two dots side by side below the consonant, and so on. There are about a dozen different dot\-and\-dash combinations added to the Hebrew text without actually changing the inspired text.
Below is the Hebrew phrase *ha aretz*, which means “the earth” and appears at the end of Genesis 1\. You can see the consonants are written in large print, and the vowel pointing is much smaller below the consonants. Hebrew reads from right to left, the consonantal sound vocalized first, and then the vowel underneath it:
הָאָֽרֶץ
Translation scholars normally work with the consonantal text and use the [Masoretic Text](Masoretic-Text.html) (the pointed text) as an aid. If the average pastor or Bible student buys an Old Testament in Biblical Hebrew (BHS or Biblia Hebraica Stuttgartensia), it will be in the Masoretic (pointed) text, as most pastors and Bible students, as well as missionary translators, would have trouble reading the consonantal text. When we compare the consonants of the Masoretic text with much older texts like the Dead Sea Scrolls, we find an extremely high degree of accuracy with which the text has been copied and transmitted—further evidence of the divine preservation of the biblical text.
The Old Testament was written in Classical Hebrew because that was the language in use when the Israelite prophets received their messages from God. The Lord did not create a special language or use an esoteric mystery language to communicate His Word; He spoke to the common people in their own everyday language. God has always intended His Word to be accessible to everyone.
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Who are the Branch Davidians?
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Answer
The Branch Davidians are a cultic religious group whose leaders have claimed messianic status and who focus primarily on end\-times prophecy and the need to prepare for the Lord’s return. They are best known for the FBI siege and subsequent conflagration of their compound in early 1993\.
The Branch Davidians is one of several groups that followed the teachings of Victor Houteff (1885—1955\), a [Seventh\-day Adventist](Seventh-Day-Adventism.html) layman who attempted to reform the Seventh\-day Adventist Church. Houteff’s reforms were rejected by SDA leaders, but he took a group of followers and settled near Waco, Texas, in 1935\. There, they developed a self\-sustaining community, called themselves the Shepherd’s Rod Seventh\-day Adventists, and taught that the average Adventist had lost the urgency of the Lord’s imminent return and was too involved in worldly pursuits.
When Houteff died, his wife, Florence, continued his work and set a date of April 22, 1959, as the dawn of the Messianic age. When the date passed and nothing happened, Florence admitted her mistake and withdrew from the splintering group. A Davidian named Ben Roden led one of the splinter groups and redoubled efforts to develop a community that would hasten the return of the Lord by living a pure lifestyle. Roden established the General Association of Davidian Seventh\-day Adventists at a compound called Mt. Carmel outside of Waco. It was Roden’s group that began calling themselves “Branch Davidians” (*Davidian* is a reference to King David in the Bible, whom Houteff had seen as a foreshadowing of his own ministry; and *Branch* is a reference to the fruit\-bearing branch of Isaiah 11:1\.) After Roden died in 1978, a young, charismatic member of the group, Vernon Howell, came to prominence and eventually consolidated his leadership over the Branch Davidians.
Howell changed his name to David Koresh: *David* after King David, and *Koresh*, which is Hebrew for “Cyrus,” the Persian king called “anointed one” in Isaiah 45:1\. Koresh also identified himself as the Lamb of Revelation 5 and claimed that he was the one to open and reveal the meaning of the seven seals. Koresh also took a number of “spiritual wives,” including some teens and pre\-teens, to raise up a new line of children. This led to accusations of child abuse levied against Koresh by former members of the cult. Additionally, Koresh was suspected by the government of stockpiling weapons.
On February 28, 1993, ATF agents attempted to serve an arrest warrant for David Koresh and a search warrant for the Branch Davidian compound. They were met with armed resistance. The Branch Davidians claimed that the ATF agents fired first, and the ATF claimed the opposite. Four ATF agents were killed in the firefight, and over a dozen more were injured. Several of the Branch Davidians were also killed. The ATF withdrew, and the compound was sealed off. The FBI got involved. For about 2 months, negotiations were conducted. During that time, some of the children were released from the compound.
The federal government feared that the remaining children were still being abused, and the FBI decided to raid the compound. On April 19, tear gas was used in an attempt to force the remaining cult members to evacuate. At the same time, fires broke out in several places. Some claimed that the fires were caused by exploding tear gas canisters, and others claimed they were deliberately set by Davidians in the compound. In the end, the entire compound burned down, killing 76 people, including 20 children and David Koresh. About 25 people survived. The survivors confirmed cases of child sexual abuse by Koresh. Some of the survivors received prison sentences for their actions during the siege.
After the tragedy in Waco, a political firestorm erupted, with both House and Senate hearings. In the final analysis, the hearings concluded that the government did nothing wrong. To this day, many wonder if the situation could not have been handled differently with less bloodshed, even though Koresh seemed intent on a violent end.
Some of the survivors of the raid on the Branch Davidian compound have attempted to reorganize the Davidian Seventh\-day Adventist movement in Waco, but they have garnered few adherents.
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Subsets and Splits
Top Long Responses
Returns the prompts and responses where the response length falls within a specified range, ordered by decreasing length, which provides basic insight into the distribution of response lengths.