prompt
stringlengths 0
158
| response
stringlengths 14
40.2k
|
|---|---|
Can angels reproduce?
|
Answer
[Angels](angels-Bible.html) have been the subject of story, song, and folklore since time began. And, while angels are a reality—the Bible speaks of them often—much of what we imagine about them is total fiction. Angels have never been human, and humans do not become angels when they die. Angels are not fat babies with wings or beautiful women with an ethereal glow. Angels are spirit beings, created by God to serve Him and humanity (Hebrews 1:14\). In the times the Bible describes their visits to earth, angels always appear as men (Daniel 9:21; Luke 1:26; Matthew 28:1–7\). The Bible never describes a female angel. Some questions arise: is there a set number of angels? Is it possible for angels to reproduce?
The Bible never directly says whether angels reproduce, but Jesus touched on a related subject. When asked about human marriage in eternity, Jesus replied, “At the resurrection people will neither marry nor be given in marriage; they will be like the angels in heaven” (Matthew 22:30\). The fact that there is no marriage among angels has led some to believe that angels are “sexless” or [genderless](angels-male-female.html). Of course, if angels are genderless, then a safe assumption is that they do not reproduce—but that conclusion cannot be *proved* from the text. The fact that there is no marriage among angels does not *necessarily* mean there is no gender and no procreation. Angels do not marry, but we can’t make the leap from “no marriage” to “no gender” or “no reproduction,” however logical such a leap would seem.
One passage that might refer to the angels’ ability to reproduce is found in Genesis 6:1–4\. Scholars have debated for centuries whether the “[sons of God](sons-of-God.html)” mentioned here were angels. If they were, they might be identified with the fallen angels in Jude 1:6 who had left their primary purpose and defiled themselves, an act for which they were harshly judged. It could be that rebellious angelic spirits took on human form to the extent that they could engage in sexual union with human women and produce offspring who were only half\-human. Some scholars speculate that this subhuman (or superhuman) race was the “mighty men of renown” referred to as Nephilim in Genesis 6:4\. Because of the contamination of the human race, God sent the flood to annihilate them all (Genesis 6:5–7\). However, since the Bible gives little detail about it, we can only speculate and should not base any doctrine on those speculations. Even if the Nephilim were the product of sinful angelic\-human unions, it would not answer the question of whether angels reproduce with other angels to create new angels.
Angels who dwell in the presence of God live to serve and worship Him. The Bible never hints at the idea that angels reproduce or that they have any need to. As far as we know, [angels do not die](can-angels-die-be-hurt.html), so angelic reproduction is not necessary to continue the race of angelic beings. God created angels, He sustains them, and, if He desires more angels, He can create them.
|
What does Genesis 3:15 mean that “he will crush your head, and you will strike his heel”?
|
Answer
In Genesis 3 God metes out various judgments against those who brought sin into His perfect world. Adam, Eve, and the serpent all hear of the consequences of their rebellion. To the serpent God says, in part, “And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel” (Genesis 3:15, KJV).
Even in this judgment, there is mercy. God’s curse on the serpent, in particular, was laced with words of hope. The woman mentioned in Genesis 3:15 is Eve. The serpent, addressed directly, is the animal that Satan used to deceive the woman. Some of the curse was directed at the animal (verse 14\); at the same time, the curse of God falls upon [Satan](Satan-serpent.html), who had taken the serpent’s form or body in Eden (cf. the dragon in Revelation 12:9\).
As part of the curse, enmity—mutual hatred and ill will—will exist between the woman and the serpent. Later, the same enmity will continue between the woman’s seed or offspring (mankind in general, since Eve is the “mother of all living,” Genesis 3:20\) and the serpent’s seed. Their offspring will remain enemies throughout all generations. The serpent’s (metaphorical) offspring are demonic forces and also those people who follow the devil and accomplish his will. Jesus called the Pharisees a “brood of vipers” in Matthew 12:34 and said they belonged to their “father, the devil” in John 8:44\. In short, God says that Satan will always be the enemy of mankind. It follows that people who side with Satan will be at perpetual war with God’s elect and that we are engaged in a very real battle between good and evil (Ephesians 6:12\).
Genesis 3:15 is a remarkable verse, often called the [protoevangelium](protoevangelium.html) (literally, “first gospel”), because it is the Bible’s first prediction of a Savior. The second half of the verse gives two messianic prophecies concerning that Savior:
The first messianic prophecy in Genesis 3:15 is that “he will crush your head.” That is, the seed of the woman will crush the serpent’s head. The Amplified Bible makes it clear that “the woman’s seed” is more than mankind in general; it is an individual representing all mankind:
“And I will put enmity (open hostility)
Between you and the woman,
And between your seed (offspring) and her Seed;
He shall \[fatally] bruise your head.”
The second messianic prophecy in Genesis 3:15 is that “you will strike his heel.” That is, the serpent will bite the heel of “the woman’s seed.” The heel\-bite is set in contrast to the head\-crush, as the Amplified Bible brings out: “And you shall \[only] bruise His heel.”
This passage points to the promise of Jesus’ birth, His redemption, and His victory over Satan. The woman’s offspring is Jesus. Being [virgin\-born](virgin-birth.html), He is literally the offspring of a woman (Matthew 1:25; Galatians 4:4; cf. Isaiah 7:14\). Being the [Son of Man](Jesus-Son-of-Man.html), He is the perfect representative of humankind. The devil’s offspring were the evil men and demonic forces who, like a snake, lay in wait for the Savior and struck at Him. Their venomous conspiracy condemned Jesus to be crucified.
But the serpent’s strike did not spell the end of the Offspring of the woman. Jesus rose the third day, breaking the power of death and winning the ultimate victory. With the cross, Jesus “crushed” the devil’s head, defeating him forever. So, in Genesis 3:15, the crushing of the serpent’s head was a picture of Jesus’ triumph over sin and Satan at the cross (cf. John 12:31\). The striking of the Messiah’s heel was a picture of the wounding and death of Jesus on the cross. Satan bruised Jesus’ “heel,” but Jesus showed complete dominance over Satan by bruising his “head.”
Satan, although still active in this world, is a defeated foe. His doom is sure: “And the devil . . . was thrown into the lake of burning sulfur” (Revelation 20:10\). Until that time, there remains enmity between Satan and God’s children.
The protoevangelium shows us that God always had the plan of salvation in mind and informed us of His plan as soon as sin entered the world. Satan formulated a plan involving the serpent in Eden, but God was way ahead of him, having already ordained the Serpent\-crusher. Jesus Christ perfectly fulfilled God’s mission: “The reason the Son of God appeared was to destroy the devil’s work” (1 John 3:8\).
|
Why should I evangelize?
|
Answer
To evangelize means to share the [gospel](what-is-the-gospel.html) of Jesus Christ with someone else. Personal evangelism should be the lifestyle of every true Christian. We’ve been given a great gift, and our Master left us with clear instructions: “Go into all the world and make disciples of every nation” (Matthew 28:19\). Before we can “make disciples,” we must evangelize. There are other reasons, besides Jesus’ command, that should also motivate us to share the greatest news in the world with people who haven’t heard it:
1\. *Evangelism is an act of love.* Love must be the defining characteristic of every follower of Jesus Christ (John 13:35; 1 Corinthians 13:1–7\). It is a fruit of the Holy Spirit, so anyone who walks in the Spirit will demonstrate love in dealing with people (Galatians 5:16, 22–23\). We possess the best news in the world, and love propels us to share it with those who haven’t heard. Love wants everyone to have a chance to respond to God’s offer of salvation. Withholding news that could save someone’s life is the utmost cruelty; therefore, those who truly love God will love the people whom Jesus came to save (John 3:16–18; 1 John 4:20\).
2\. *Evangelism builds our own faith.* Nothing helps us learn a subject like teaching it to someone else. When we make a practice of sharing our faith with those in our lives, we strengthen our own beliefs. Regular evangelism forces us to wrestle through the hard questions, find answers for ourselves, and prepare to respond to the questions of others. We should “always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect” (1 Peter 3:15\). We prepare by studying God’s Word for ourselves, listening to sound Bible teachers, and staying in close fellowship with Jesus. Those practices keep our own lives pure so that we are not hypocrites who preach one thing but do another (Galatians 6:1\).
3\. *Evangelism provides eternal benefits.* Jesus encouraged His followers to “store up treasure in heaven” (Matthew 6:19\). That treasure consists of rewards for what we did on earth in His name and for His glory. It is not self\-centered to make choices that will ensure [eternal treasure](treasures-in-heaven.html) for ourselves. Jesus told us to! Our service to Him can be as simple as offering a cup of cold water to one of His own (Matthew 10:42\). The [parable of the unjust steward](parable-unjust-steward.html) underscores the importance of doing whatever we can to bring people to faith in Christ (Luke 16:1–13\).
4\. *Evangelism is an overflow of the “hope that is within us” (Hebrews 6:19; 1 Peter 3:15\).* When two people fall in love, they cannot help but let everyone around them know it. Joy shows on their faces; stars glitter in their eyes. They are eager to tell anyone who will listen about the wonderful person they love. So it is when we’ve fallen in love with Jesus. We cannot help but tell people about Him every chance we get. We think about Him all the time. We’re drawn to His Word, to worship services, and to others who love Him. We look for opportunities to share His truth with someone who is far from Him. If Jesus is not at the forefront of our minds, we have a spiritual problem and need to address that first before we can share the “hope that is within us.”
5\. *Evangelism pleases the Lord.* The Christian life must never be lived according to “shoulds.” Yet we hear that word often in relation to Bible reading, prayer, church attendance, and other Christian practices. “I should do that, *but* . . .” The *but* is a bigger problem than we want to admit. God’s children will naturally want to please their Heavenly Father; it is their greatest delight. So our compass is set with God at true north. In everything we do, we feel the magnetic pull toward pleasing God. Even mundane tasks can be completed with joy because we are doing what God has given us to do (1 Corinthians 10:31; 2 Corinthians 5:9\). Teaching other people how to have a relationship with Jesus is one way to please Him. And in pleasing Him we are most fulfilled (Galatians 2:20\).
|
Is Jesus Yahweh?
|
Answer
The third chapter of Exodus describes the encounter between Moses and God about the Lord’s name: “God said to Moses, ‘I AM WHO I AM’; and He said, ‘Thus you shall say to the sons of Israel, “I AM has sent me to you”’” (Exodus 3:13–14, NASB).
The phrase *I am who I am* in the Hebrew is *YHWH*, often translated as “LORD,” “Yahweh,” or “Jehovah,” and is referred to in theology as the [tetragrammaton](YHWH-tetragrammaton.html) (“a word having four letters”). The literal translation of the term is “I be that I be,” a statement that makes reference to God’s self\-existence—He is not dependent upon anything else for His existence.
One of the foundational Christian doctrines is that Jesus is God. He is the Jehovah/*YHWH*/Yahweh described in Exodus 3\. This teaching can be difficult to grasp because the Bible also says there is only one God: “Hear, O Israel: The Lord our God, the Lord is one” (Deuteronomy 6:4\).
The Bible’s claim that only a single God exists is called monotheism. The doctrine of Jesus being God does not mean that more than one God exists ([polytheism](polytheism.html)) or that the Christian doctrine of the Trinity equates to there being three gods ([tritheism](Tritheism-Trinity.html)) or that there is one God who represents Himself as one person in three different ways or modes ([modalism](Modalistic-Monarchianism.html)).
Instead, Christianity teaches that there is one God who exists in triune fashion as three Persons within one God, i.e., one “what” but three “who’s”; a plurality of Persons who are one in essence. Referencing the depth of this doctrine, [A. W. Tozer](A-W-Tozer.html) writes, “Our sincerest effort to grasp the incomprehensible mystery of the Trinity must remain forever futile, and only by deepest reverence can it be saved from actual presumption. We cover our deep ignorance with words, but we are ashamed to wonder, we are afraid to whisper ‘mystery’” (*The Knowledge of the Holy*, p. 18\).
The Bible affirms the Son of God’s place in [the Godhead](Godhead.html) in both the Old and New Testaments. One passage affirming the Son’s deity in the Old Testament is Psalm 2: “The kings of the earth take their stand and the rulers take counsel together against the Lord and against His Anointed, saying, ‘Let us tear their fetters apart and cast away their cords from us!’ . . . Do homage to the Son, that He not become angry, and you perish in the way, for His wrath may soon be kindled. How blessed are all who take refuge in Him!” (Psalm 2:1–3, 12, NASB).
In the New Testament, Jesus affirms His deity in many places. In His general teachings, He refers to Himself in the same way God is described in the Old Testament and does the same in twenty of His [parables](what-is-a-parable.html). Examples include the following:
**God in the Old Testament**
I AM (Exodus 3:14–15; Isaiah 48:12\)
The Shepherd (Psalm 23:1\)
The Light (Psalm 27:1\)
The Rock (Psalm 18:2\)
Ruler of all (Isaiah 9:6\)
Judge of all nations (Joel 3:12\)
The Bridegroom (Isaiah 62:5; Hosea 2:16\)
God’s Word never passes away (Isaiah 40:8\)
The Sower (Jeremiah 31:27; Ezekiel 36:9\)
First and the Last (Isaiah 48:12\)
**Jesus’ Reference to Himself**
I AM (John 8:58\)
The Shepherd (John 10:11\)
The Light (John 8:12\)
The Rock (Matthew 7:24\)
Ruler of all (Matthew 28:18\)
Judge of all (John 5:22\)
The Bridegroom (Matthew 25:1\)
Jesus’ words never pass away (Mark 13:31\)
The Sower (Matthew 13:3–9\)
First and the Last (Revelation 1:17–18\)
Jesus said many things that equated Himself with Yahweh: “Anyone who has seen Me has seen the Father” (John 14:9\) and “I and the Father are one” (John 10:30\). He asked God, “Glorify me in your presence with the glory I had with you before the world began” (John 17:5\). He said, “My Father is always at His work to this very day, and I too am working” (John 5:17\).
In addition, Jesus accepted worship nine times in the gospels, forgave sins, and commanded His disciples to pray in His name. Jesus never said—as other prophets did—“Thus says the Lord”; rather, Jesus said, “I say,” and commanded His disciples to baptize in His name.
The New Testament writers also refer to Jesus as God many times (e.g., Matthew 3:16–17; John 1:1–3,14; John 20:28; Romans 9:5; Philippians 2:5–8, 9–11; Colossians 1:16–19; 2:9–10; 1 Timothy 6:15; 2 Peter 1:1; Hebrews 1:8; 13:8; Revelation 1:8, 17; 2:8; 17:14; 19:16; 21:6; 22:13\).
In conclusion, the teaching of Scripture is that Jesus is indeed Yahweh, the I AM, the God of the Old Testament.
|
Are the Ten Commandments repeated in the New Testament?
|
Answer
The term *Ten Commandments* is never found in the New Testament. Nine of the [Ten Commandments](Ten-Commandments.html) from Exodus 20:1–17 are repeated in the New Testament in one way or another. The only one *not* repeated in the New Testament is the fourth, the one about Sabbath\-keeping.
In summarizing our moral responsibilities to one another, Jesus repeats four of the Ten Commandments to the young ruler in Mark 10:17–19\. Paul references the Decalogue a number of times in his epistles. Sometimes, he is explicit in reciting some of the commandments, as he does in Romans 13:9\. Other times, he references them implicitly, like in 1 Timothy 1:8–10: “But we know that the Law is good, if one uses it lawfully, realizing the fact that law is not made for a righteous person, but for those who are lawless and rebellious, for the ungodly and sinners, for the unholy and profane, for those who kill their fathers or mothers \[5th and 6th commandments], for murderers \[6th commandment] and immoral men and homosexuals \[7th commandment] and kidnappers \[8th commandment] and liars and perjurers \[9th commandment], and whatever else is contrary to sound teaching” (NASB). So, the moral directives embodied in the Ten Commandments are repeated for us, even if we are free from the letter of the law.
Here are the Ten Commandments and where they are found in the New Testament:
1\) Do not worship any other gods (1 Corinthians 8:6; 1 Timothy 2:5\)
2\) Do not make idols (1 John 5:21\)
3\) Do not misuse the name of the Lord (1 Timothy 6:1\)
4\) Remember the Sabbath day and keep it holy. (There are many references to the Sabbath day in the New Testament, including the assumption that Jews under the law in the time of Christ would be observing the Sabbath. But there is no direct or indirect command for believers in the church age to observe the Sabbath as a day of rest or of worship. In fact, Colossians 2:16 releases the believer from the Sabbath rule. Jesus, the Lord of the Sabbath, has become for us our Sabbath rest, according to Hebrews 4:1–11\.)
5\) Honor your father and your mother (Ephesians 6:1–2\)
6\) Do not murder (Romans 13:9; 1 Peter 4:15\)
7\) Do not commit adultery (1 Corinthians 6:9–10\)
8\) Do not steal (Ephesians 4:28\)
9\) Do not give false testimony (Revelation 21:8\)
10\) Do not covet (Colossians 3:5\)
The Old Testament law defined sin (Romans 7:7\) and brought an awareness of sin (Romans 3:20\). Jesus perfectly fulfilled the law on our behalf (Matthew 5:17\), and none of the Old Testament law is binding on Christians today. When Jesus died on the cross, He put an end to the Old Testament law (Romans 10:4; Galatians 3:23–25; Ephesians 2:15\). Christ precipitated a transition between the Old Covenant and the New. He is, in fact, the One who ratified the [New Covenant](new-covenant.html). One writer explains it this way:
Jesus came to fulfill what “the old” anticipated and to usher in a new covenant and fundamentally new era of history. His followers would not be under the previous administration that had guarded God’s people since Moses. Jesus himself says he did not come to destroy the Law and Prophets, but to do something even more striking: fulfill them (Matthew 5:17\). That is, fulfill like prophecy. Not simply keep the Ten in place, or remain under them, or leave them untouched, but fulfill them—first in his own person, and then by his Spirit in his church. He came not to cast off Moses, but to fulfill Jeremiah, and in doing so, he accomplished what is even more radical: establishing himself as the supreme authority, putting God’s law within his people (rather than on tablets), writing it on their hearts (rather than stone), and making all his people to know him (Jeremiah 31:31–34\).
(Matthis, D., “Lord of All the Law,” www.desiringgod.org, 6/7/24, accessed 9/12/24\).
Christians are not under the Law of Moses, of which the Decalogue is a part, but they are under the law of Christ (see Galatians 5—6\). We are to love God and love people (Matthew 22:36–40\). If we’re living in the Spirit, we will be doing just that. We won’t violate God’s moral character. Following the commands “Do not murder,” “Do not steal,” etc., are obvious ways of loving God and loving others. And we will have the fruit of the Spirit, “[against such there is no law](against-such-things-there-is-no-law.html)” (Galatians 5:23, NKJV). In other words, the qualities the Holy Spirit produces in our lives perfectly conform with God’s law and display His holy character.
|
What are the penitential psalms?
|
Answer
The [book of Psalms](Book-of-Psalms.html) is a collection of 150 poems, hymns, and songs originating from worship in ancient Israel. Throughout history, church fathers and Bible scholars have classified individual psalms into various categories according to their content, theme, and structure. One grouping known as the penitential psalms shares the key feature of expressing penitence—the psalmist’s sorrow over sin and spiritual failure.
There are seven penitential psalms: Psalms 6; 32; 38; 51; 102; 130; and 143\. In each, the author acknowledges or confesses his trespass before the Lord and recognizes his need for God’s favor and forgiveness. The penitential psalms make fitting prayers for the repentant sinner.
From as early as the time of [Origen](Origen-of-Alexandria.html) (AD 184—253\) and [Augustine](Saint-Augustine.html) (AD 354—430\), the penitential psalms were set apart for liturgical use in the Christian church for the confession of sin and repentance. Medieval Pope Innocent III (AD 1161—1216\) ordered that the penitential psalms be recited during Lent and Holy Week. The Roman Breviary, an ancient service book of the priests of the Roman Catholic Church, provided a special place for the penitential psalms. Likewise, the Church of England’s [Book of Common Prayer](Book-of-Common-Prayer.html) designates the penitential psalms as appropriate for use on Ash Wednesday and in other Lenten prayer services.
The most familiar penitential psalm, Psalm 51, has been called the Sinner’s Guide. It is King David’s prayer of repentance after the prophet Nathan confronted him with his sins (2 Samuel 12\). David had committed adultery with [Bathsheba](David-and-Bathsheba.html) and covered it up by having her husband, Uriah, killed. The words of Psalm 51 pour forth from David’s darkest moment of self\-awareness. He acknowledges the depth of his sin and guilt and pleads for God’s mercy. Then, gripped with confidence in God’s faithfulness, David believes his plea will be heard and answered. Psalm 32, the follow\-up to this psalm, reveals that God does indeed grant David’s prayer. Besides serving as a personal prayer of confession, contrition, and restoration, Psalm 51 also gives voice to the nation of Israel in its plea for repentance and salvation.
Psalm 6, the first of the penitential psalms, reveals the author in deep affliction, weary in body and spirit, and desperately appealing to God for mercy and relief from punishment. Again, the psalmist here is [David](life-David.html), who has been suffering from an illness. Trusting in God’s gracious reply, David closes his prayer knowing God will hear and help him.
Psalm 38 is the prayer of an individual suffering from an illness that he views as a punishment inflicted by God. The psalmist confesses his sins and asks God for forgiveness. Similarly, Psalm 102 is the lament of an individual who is sick, suffering, lonely, and threatened by his enemies. However, in this prayer, the psalmist asks for help for himself and for Jerusalem. Psalm 102 mixes personal concerns with those of the whole kingdom and includes a hymn of praise to God.
The author of Psalm 130 neither specifies the nature of his affliction nor explicitly repents of sin. But he does express awareness of his sinfulness and his need for God’s grace. The closing verses suggest that this penitential psalm is not only an individual confession but a national prayer of repentance for all of Israel.
The last of the seven penitential psalms is Psalm 143\. It contains a universal acknowledgment of guilt: “Don’t put your servant on trial, for no one is innocent before you” (Psalm 143:2, NLT). But this is the only reference to sin and forgiveness in the psalm.
[Repentance](Bible-repentance.html) of one’s sins before a holy God is one of the major themes of Scripture, and the penitential psalms are perfect examples of the value of repentance and a firm reliance on the God of all grace and comfort.
|
Who were the Millerites?
|
Answer
The Millerites were the followers of adventist preacher William Miller (1782—1849\). The term *Millerites* was coined by detractors.
Today, when people hear the term *Adventist*, they might think of a certain denomination or group that has *advent* in its name (Advent Christian, [Seventh\-day Adventist](Seventh-Day-Adventism.html), etc.), but at the time of William Miller, *adventist* simply meant “someone who emphasized the second advent (the return) of Jesus Christ in his preaching and teaching.” Miller was a New England farmer who was largely self\-educated. Through his own study of the Bible, putting together clues from various passages, he came to believe in 1831 that the world would end (through the return of Christ) sometime around 1843\. Miller published his beliefs in books and pamphlets and also began to hold tent meetings with hundreds in attendance. His followers also began to spread his message.
As 1843 drew near, word of Miller’s prophecies continued to spread, with more and more Americans and the press taking notice. When 1843 passed without incident, a new date, October 22, 1844, was set. One source estimates that as many one million Americans took Miller’s prophecies seriously, but some took them so seriously that they quit work and gave away their possessions. These are the people whom critics and the press dubbed “Millerites.” There are reports that some Millerites even donned white robes and went up to mountaintops to await the Lord’s return, but these reports are disputed and hard to substantiate.
When the predicted end did not take place in 1844, the Millerites disbanded in dismay, and the event became known as the “[Great Disappointment](Great-Disappointment.html).” Miller himself quietly withdrew from the public eye. While he still held that the Lord would return soon, he admitted that the chronology was uncertain. He died a few years later. The Millerites, leaderless now, splintered and formed other groups. The Advent Christian Church and the Seventh\-day Adventists developed in the aftermath of Miller’s failed prophecies. There is even some evidence to suggest that [Charles Taze Russell](Charles-Taze-Russell.html), the founder of the Jehovah’s Witnesses, was also influenced by Miller.
It is sad that people look for hidden messages and secret clues in the Bible instead of heeding the plain meaning of Scripture. The words of Jesus are clear: “No one knows the day or the hour” (Matthew 24:36\). The words of Jesus notwithstanding, some Bible teachers who should know better continue to set dates for the return of Christ and lead followers astray; many, like the Millerites, make life\-changing decisions based on the “prophetic” teaching. The gullible are inevitably disappointed as the “prophetic” date passes. The biblical attitude is to be ready for Christ to return at any moment, but to make plans for the future as if He will not return in our lifetime. Disengaging from the world to wait for Christ to return is a misapplication of the doctrine of [Christ’s second coming](second-coming-Jesus-Christ.html).
|
Why was Jesus crucified?
|
Answer
There is both an earthly reason and a heavenly reason Jesus was crucified. Simply put, the earthly reason is that mankind is evil. The heavenly reason is that God is good.
*The earthly reason Jesus was crucified: mankind is evil.* Wicked men conspired against Him, falsely accused Him, and murdered Him. The leaders of Israel had several reasons they wanted Jesus to be executed. They were envious of His following (Matthew 27:18\). They were afraid that Jesus would gather too large a following, which might bring the Roman authorities down on the nation, causing them to lose their positions (John 11:48\). They hated the fact that Jesus called out their sin publicly (Matthew 23\). And they thought He was blaspheming when He claimed to be the Son of God (Luke 22:66–71\). But all these reasons were simply symptoms of their underlying unbelief (John 5:46\).
Jesus was crucified, rather than stoned, hanged, drowned, etc., because His execution was carried out by the Romans. Crucifixion was the method of execution employed by the Roman Empire to make an example of someone and to deter others from committing the same offense. It was normal to post the charges against the condemned on the cross. [Pilate](Pontius-Pilate.html) posted the charge “King of the Jews” on Jesus’ cross (Matthew 27:37\). The Jewish leaders had made this accusation to goad the Roman governor into executing Jesus. John 19:12 reports, “From then on, 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.’” Pilate could not afford to be seen as tolerating a rival to Caesar.
*The heavenly reason Jesus was crucified: God is good.* God had a plan to save sinners, and Jesus was the Lamb of God who came to take away the sin of the world (John 1:29\). Even though the act of crucifying Jesus was evil, the crucifixion was still the plan of God to make atonement for sin. “Indeed Herod and Pontius Pilate met together with the Gentiles and the people of Israel in this city to conspire against your holy servant Jesus, whom you anointed. They did what your power and will had decided beforehand should happen” (Acts 4:27–28\).
The crucifixion was not a case of evil getting out of control. Jesus told Pilate, “You would have no power over me if it were not given to you from above” (John 19:11\). The powers of darkness were given divine permission to act (Luke 22:53\). God allowed the hatred, the conspiracy, the false accusations, the sham trials, and the murder of His Son. In the crucifixion of Christ, God used the evil desires of evil men to accomplish the greatest good: the provision of salvation for mankind. “It was the LORD’s will to crush Him and to cause Him to suffer” (Isaiah 53:10\); the result was glorious: “He bore the sin of many, and made intercession for the transgressors” (verse 12\).
There is nothing in Old Testament prophecy that explicitly mandates that the Messiah be crucified. At the same time, there are hints of the manner of His death in the Law and the Prophets. In Galatians 3:13, Paul applies Deuteronomy 21:22–23 to the death of Christ. Crucifixion allowed for the “piercing” mentioned in Zechariah 12:10 (cf. John 19:37\). Crucifixion results in the [shedding of blood](blood-sacrifice.html), necessary for a sacrifice (Hebrews 9:22; cf. Leviticus 17:11\). In crucifixion, the breaking of bones can be avoided (Exodus 12:46; cf. John 19:36\). And the crucifixion of Christ perfectly fits the description of the anguish David faced in Psalm 22\.
We all have committed sins, and we are all worthy of death, but Christ took our place. He was publicly executed, and His blood was shed on our behalf, as Paul explains in Romans 3:25–26: “God presented Christ as a sacrifice of atonement, through the shedding of his blood—to be received by faith. He did this to demonstrate his righteousness, because in his forbearance he had left the sins committed beforehand unpunished—he did it to demonstrate his righteousness at the present time, so as to be just and the one who justifies those who have faith in Jesus.”
In the final analysis, the reason that Jesus was crucified is the answer that each of us must come to understand and embrace by faith: *Jesus was crucified to pay for my sin so that I can be forgiven and be made right with God*.
|
How long was Joseph in prison?
|
Answer
The Bible does not specifically state how long [Joseph](life-Joseph.html) was imprisoned in Egypt, although a general timeline can be deduced based on the information given in Scripture. After being sold by his brothers to Ishmaelites and taken to Egypt, Joseph was bought by [Potiphar](Joseph-Potiphar.html), the captain of the guard, and put in his service (Genesis 37:28; 39:1\). An unspecified amount of time elapsed, and Joseph was put in charge of everything in Potiphar’s house (Genesis 39:2–6\). During this time, Potiphar’s wife tried to seduce Joseph; when he refused, she accused him of making unwanted sexual advances, and Potiphar had Joseph thrown into prison (Genesis 39:7–20\).
Joseph was in prison long enough for several things to happen: he gained favor in the prison warden’s eyes, he was put in charge of the prison (Genesis 39:20–23\), and he met the pharaoh’s cupbearer and baker and interpreted their dreams (Genesis 40\). Three days after Joseph gave his interpretations, the cupbearer was reinstated and the baker was executed. After that, two full years passed, and Joseph was still in prison (Genesis 40:23—41:1\).
Scripture says that Joseph was 17 years old when his brothers sold him to the Ishmaelites (Genesis 37:2\). By the time he was released from prison and appointed as head over Egypt, Joseph was 30 years of age (Genesis 41:46\). Therefore, thirteen years passed from the time Joseph was sold by his brothers to the time he left prison. Some of that time, Joseph was in Potiphar’s service before he was wrongly accused by [Potiphar’s wife](Potiphars-wife.html); the rest of the time, he was in prison.
Some Jewish commentators have written that Joseph was imprisoned for twelve years, being only one year in Potiphar’s service. These commentators point to the apocryphal Book of Jasher as evidence: “And Potiphar heard their words, and he placed him in the prison house, the place where the king’s prisoners are confined, and Joseph was in the house of confinement twelve years” (Book of Jasher 44:76\). It’s possible that Joseph was in prison for twelve years, but it’s also possible that he was in prison for much less time. There is just not enough biblical evidence to be conclusive.
God used the trials Joseph endured to bring about something good: “the saving of many lives,” including those of his brothers who had hated him so much (Genesis 50:20\). We can learn a lot from the patient endurance of Joseph during the hardships he experienced in Egypt and trust that God is using all situations for His and our good (see Romans 8:28\).
|
Who are the descendants of Ishmael?
|
Answer
[Ishmael](Ishmael-in-the-Bible.html) was a son of Abraham, born of Sarah’s maidservant Hagar in an attempt to bring into the world the son God had promised to [Abraham and Sarah](Abraham-Sarah-Isaac.html). Later, Isaac was born to Abraham and Sarah, and Hagar and Ishmael were driven away because of Ishmael’s attitude toward Isaac (Genesis 21:9–10, 14\). But God still had plans for Ishmael.
God promised [Hagar](Hagar-in-the-Bible.html) that Ishmael, as a son of Abraham, would become a great nation (Genesis 21:17–18\). The fulfillment is recorded in Genesis 25:12–18—Ishmael had twelve sons who became great rulers and eventually a nation of people. That came about in this way: Hagar, who was Egyptian herself, found a wife from Egypt for her son, and Ishmael settled in the desert of Paran (Genesis 21:21\). Ishmael’s descendants “settled in the area from Havilah to Shur, near the border of Egypt as you go toward Ashur” (Genesis 25:18\). The Bible lists Ishmael’s sons as Nebaioth, Kedar, Adbeel, Mibsam, Mishma, Dumah, Massa, Hadad, Tema, Jetur, Naphish, and Kedemah (verses 13–15\).
The area of Havilah where Ishmael’s descendants lived is in the northern part of the Arabian Peninsula; Shur is a wilderness area between Beersheba in the Negev Desert and Egypt. Isaiah 60:7 mentions the descendants of Nebaioth and Kedar as those who raise flocks. The descendants of Ishmael became known as Arabs, which basically means “nomads.” From the beginning, the descendants of Ishmael were a warlike people, as “they lived in hostility toward all the tribes related to them” (Genesis 25:18\). This fulfilled God’s earlier word that Ishmael would be “a wild donkey of a man; his hand will be against everyone and everyone’s hand against him, and he will live in hostility toward all his brothers” (Genesis 16:12\).
Later, others settled in the Arabian Peninsula as well, including the descendants of [Keturah’s](Keturah-in-the-Bible.html) sons (1 Chronicles 1:32–33\) and some of [Esau’s](Esau-in-the-Bible.html) descendants, among them the Amalekites (Genesis 36:12\).
There is a popular theory common among Muslims and some Christians that Arabian Muslims are direct descendants of Ishmael. In fact, [Muhammad](who-was-Muhammad.html) was a major proponent of this idea, claiming to be a descendant of Ishmael according to the Quran. There is most likely some truth in this theory. According to missionary and author Kenneth Fleming, “what we know for certain seems to support the theory that the Ishmaelites are, at the very least, a major element in the Arab genetic line. Old records clearly link the north Arabians with Ishmael’s descendants” (“Ishmael and the Bible,” *Emmaus Journal* 13:2, 2004\). But it’s unlikely that all of those in Arabia are descendants of Ishmael, as the descendants of Keturah and the children of Esau also lived in the Arabian Peninsula.
Although some modern Arabians could trace their lineage back to Ishmael, not all Arabians are descendants of Ishmael as Muslims try to claim. We know from the Bible that God made Ishmael into a great nation. His descendants can share in the blessings of Abraham by putting their faith in Jesus Christ for salvation.
|
Did Jesus eat meat?
|
Answer
Yes, Jesus ate meat. Several passages lead to this clear conclusion.
Genesis 9:3 is the first mention of eating meat. After the Flood, God told Noah, “Everything that lives and moves about will be food for you. Just as I gave you the green plants, I now give you everything.”
Throughout the Old Testament, meat eating was the norm, from the Passover lamb (Exodus 12\) to the quail that God provided in the wilderness (Exodus 16\) to the portions of the animal sacrifices that the priests and Levites ate (Deuteronomy 18\). Daniel and his three friends refused to eat the king’s food in Babylon, choosing only vegetables (Daniel 1\), but this was probably because there was no guarantee that the meat would have been considered clean according to the Mosaic law. Vegetarianism was not the issue.
Jesus says nothing that would change or challenge the dominant meat\-eating practices of the Old Testament. In Luke 24:41–43, Jesus ate fish. Jesus also served fish to His followers (Matthew 14\), and He caused the fishermen’s nets to be filled on two different occasions (Luke 5 and John 21\). The purpose of catching the fish was to sell them so they could be eaten. Jesus also cooked fish for His disciples (John 21:9\).
The best biblical evidence that Jesus ate meat is that He observed the annual [Feast of Passover](what-is-Passover.html). The lamb sacrificed at Passover time was roasted and eaten as part of the requirements of the law (Exodus 12:8\). Jesus took part in the feast every year as a child (Luke 2:41\), and as an adult He continued the observance of the law. The Lord attended Passover in John 2:13, John 5:1, and Matthew 26:17–30\. Jesus would have been in disobedience of the Law if He had not eaten the Passover meal—a meal that included meat.
Mark tells us that Jesus declared all foods to be clean (Mark 7:19\). The distinction between clean and unclean foods was among animals, not plants. Declaring all foods to be clean meant that more animals were being allowed. We also have some direct teaching from Paul the apostle. Romans 14:2–3 says, “One man's faith allows him to eat everything, but another man, whose faith is weak, eats only vegetables. The man who eats everything must not look down on him who does not, and the man who does not eat everything must not condemn the man who does, for God has accepted him.” Later, we have this statement: “As one who is in the Lord Jesus, I am fully convinced that no food is unclean in itself” (verse 14\).
In the last couple of decades, some animal rights enthusiasts have claimed that [Jesus was a vegetarian](Jesus-Christian-vegetarian.html). Some groups have tried to apply Jesus’ teaching about kindness and compassion to animals. Some reason that modern methods of raising and slaughtering animals are inherently cruel, and, therefore, eating meat should be avoided. The humane treatment of animals, however, is a different issue. The answer to the question, “Did Jesus eat meat?” is a clear “yes.”
|
What does it mean that “you are a chosen generation” (1 Peter 2:9)?
|
Answer
In 1 Peter 2:9, the apostle Peter describes believers in Jesus Christ with these remarkable words: “But you are a chosen generation, a royal priesthood, a holy nation, His own special people, that you may proclaim the praises of Him who called you out of darkness into His marvelous light” (NKJV). Other translations render the expression *chosen generation* as “chosen people” (NIV) or “chosen race” (NASB).
Is the phrase *you are a chosen generation* speaking of predestination and [election](elect-of-God.html)—God’s predetermination of who will be saved—or does it mean something else?
In this passage, Peter weaves in Old Testament Scripture to define some of the extraordinary spiritual riches that Christians possess in Jesus Christ. He draws specifically from Isaiah 43:20–21, where God speaks of “my chosen people, the people whom I formed for myself that they might declare my praise” (ESV). Peter also borrows the exact words found in Exodus 19:6, in which God identifies His people as a “royal priesthood.” God’s chosen people are no longer restricted to the Hebrews of Israel only; His holy nation now embraces the church of Jesus Christ, which includes both Jews and Gentiles.
Peter is reminding the church precisely how valuable every member is to God. When Peter says, “You are a chosen generation,” he is emphasizing God’s loving initiative in salvation. God draws us to Himself and places us, “like living stones,” as part of His church (1 Peter 2:5\).
Peter is also stressing God’s ownership of our lives, as He is the One who chooses the “chosen generation.” Throughout history, God has claimed for Himself a people to be His very own prized possession. Believers in Jesus Christ are the people God has chosen to possess. We may be ordinary people, but because God owns us, our lives take on immeasurably great value.
The doctrines of predestination and election are unmistakably biblical (Mark 13:20; Ephesians 1:4–5; Revelation 13:8; Revelation 17:8\). God chooses people to be the objects of His unmerited favor and grace, not because of their worthiness or anything they do to deserve it. At the heart of God’s choosing a people is His love (Deuteronomy 7:7–8; 10:14–17; Hosea 11:1, 4; 14:4; Jeremiah 31:2–3\). Nothing can adequately explain the love of God for sinners; it must be received by faith.
God dwells among His people (Exodus 25:8; John 14:16–17\). His chosen generation is His inheritance, His prized possession, His treasure (Deuteronomy 32:9; Exodus 19:5\). He shelters them, carries them in His arms, bears them on His shoulders, holds them in His hands, and seats them at His feet (Deuteronomy 33:3, 12, 27; Isaiah 49:16\). He loves them with a jealous love and insists that they worship Him exclusively (Exodus 20:5\). He has given them His name (Numbers 6:22–27\). All of these wonderful riches have come to us not because we deserve them or have earned them, but because God chose us in His mercy and love to belong to Him.
The second half of Peter’s statement describes the believer’s response to being God’s chosen people: “As a result, you can show others the goodness of God, for he called you out of the darkness into his wonderful light” (1 Peter 2:9, NLT). The NIV says, “That you may declare the praises of him who called you out of darkness into his wonderful light.” *Declare* means “to advertise, to proclaim.” The incredible blessings that Christians have inherited in Christ are not only to be received with gratitude but are to motivate believers to testify of the goodness of God and Christ. We are like panels of stained glass through which the sun pours, illuminating the darkness. Positioned just where God has placed us, we channel His marvelous light and spread the multifaceted glory of His goodness and love.
|
What are the rod and staff in Psalm 23?
|
Answer
Psalm 23 is a beautiful poem that uses the image of God as shepherd. David, who penned this psalm, had been a shepherd himself and understood the parallel between the task of a shepherd caring for his sheep and of God caring for His people. Sheep are totally dependent on the shepherd for food, water, leadership, and guidance as they move from place to place, just as we are dependent upon God for all that we need. Sheep depend on the shepherd for protection from a wide range of predators and dangers, just as we look to God as our Protector and Defender. In the New Testament, Jesus reveals Himself to be the [Good Shepherd](Good-Shepherd.html) of His people (John 10:11, 14\), fulfilling the Old Testament prophecy that God would come to shepherd His people (Ezekiel 34:7–16, 23\).
Psalm 23:4, addressing the Lord Shepherd, says, “Your rod and your staff, they comfort me.” David bases this description on the practices of shepherds in his day. Shepherds of the time commonly carried a rod and staff as essential to their work.
The rod mentioned in Psalm 23 is a symbol of the Lord’s strength and protection. The rod was a sturdy wooden stick used as a weapon to fight off wild animals who might have hoped to make an easy meal out of an otherwise defenseless flock of sheep. The shepherd also used the rod to help him keep count of the sheep within the flock (as alluded to in Leviticus 27:32\). Young David recounted an incident to King Saul in which he probably used his shepherd’s rod: “Your servant has been keeping his father’s sheep. When a lion or a bear came and carried off a sheep from the flock, I went after it, struck it and rescued the sheep from its mouth. When it turned on me, I seized it by its hair, struck it and killed it” (1 Samuel 17:34–35\).
The staff mentioned in Psalm 23 is a symbol of the Lord’s guidance and lovingkindness. The staff was a long, slender stick, often hooked at the tip, used primarily to direct the flock. Sheep are notorious wanderers, and once away from the shepherd’s watchful eye, they get into all sorts of trouble (Matthew 18:12–14\). The shepherd used his staff to keep his sheep out of danger and close to himself. If a sheep became trapped in a precarious position, the shepherd would loop the curved end of the staff around the neck of the sheep and retrieve it back to safety.
W. Philip Keller, in his book *A Shepherd Looks at Psalm 23*, comments on the uniqueness of the shepherd’s staff: “In a sense, the staff, more than any other item of his personal equipment, identifies the shepherd as a shepherd. No one in any other profession carries a shepherd’s staff. It is uniquely an instrument used for the care and management of sheep—and only sheep. It will not do for cattle, horses or hogs. It is designed, shaped and adapted especially to the needs of sheep” (from chapter 8\).
Together, the rod and staff of Psalm 23 paint a picture of the [divine Shepherd](Lord-is-my-Shepherd.html) who wields them. He is strong, competent, and trustworthy; He is present with His sheep, able to defend them and watch over them through all the dangers they face. Knowing that we have such a Shepherd who is ready to protect us from danger, keep us close, and rescue us when we go astray truly is a great comfort to us, the sheep.
|
What does the Bible say about nationalism?
|
Answer
Nationalism is loyalty and devotion to a nation. Most people feel a certain level of loyalty to their homelands or the countries into which they immigrated. It is natural to love one’s homeland, and there is nothing wrong with nationalism per se. The Bible gives both good and bad examples of nationalism.
Ancient Israel was a nationalistic culture, and that was God’s intent (see Psalm 137:4–6\). When He called Abram to leave his home and travel to a land God would show Him, God was laying the foundation for a [theocratic nation](theocracy-definition.html) (Genesis 12:1–4\). In order to succeed, the Hebrew people had to develop a nationalistic mindset. They were not to mix with the pagan nations around them and would have their own laws, religion, and culture that would make them distinctive (Deuteronomy 5; 7:1–6\). Any outsider wishing to join Israel had to submit to God’s law and become like the Hebrews (Isaiah 14:1; 56:6\). Nationalism for the Jews was necessary in order to become a holy people through whom God would send the Savior of the world (Deuteronomy 7:7–8; 14:2; Isaiah 53\). For Israel, nationalism was one part of keeping the decrees given by the Lord.
Jewish nationalism had taken a wrong turn, however, by the time Jesus came to earth. The religious leaders had so perverted God’s laws and so looked down on the Gentile nations that they assumed being born Jewish was all one needed to be right with God. John the Baptist rebuked such thinking: “And do not think you can say to yourselves, ‘We have Abraham as our father.’ I tell you that out of these stones God can raise up children for Abraham” (Matthew 3:9\). The Jews were making the same mistake some of us make today. They assumed that their heritage, nationality, or religion was sufficient to guarantee their righteousness (Galatians 5:4\). Nationalism had become like a religion to them and kept them from humbling their hearts to receive God’s Savior (see John 8:33\).
The Bible teaches nationalism in the sense that believers in Christ are to obey the laws of the land, regardless of their nation of residence: “Let everyone be subject to the governing authorities, for there is no authority except that which God has established. The authorities that exist have been established by God” (Romans 13:1–7\). Those words were penned by the apostle Paul, who suffered persecution and was martyred under the reign of Emperor Nero (see 2 Corinthians 11:24–28\).
While sojourners on this earth, we should support our governments, our countries, and our communities as much as possible without violating God’s commands (see Acts 5:29\). When Israel was exiled to Babylon because of their disobedience, the Lord told them to “seek the peace and prosperity of the city to which I have carried you into exile. Pray to the LORD for it, because if it prospers, you too will prosper” (Jeremiah 29:7\). Whatever nationalistic fervor the exiled Hebrews felt for their homeland, they were to live their lives in Babylon and pray for the peace of the people in whose land they dwelt.
We should defend freedom, the innocent, and our homes from foreign threats. So it is not wrong to feel proud when our nation does right and to sing its anthems with joy and thanksgiving to God. We err, however, when we allow nationalism to displace our first loyalties to Christ and His kingdom. All those born again into the family of God are citizens of another kingdom (Philippians 3:20\). We live with the awareness that the things of this earth are temporary, including nations, governments, and material goods (Hebrews 11:15–16\). When certain national policies align with biblical principles, it is easy to subconsciously substitute nationalism for Christianity and expend our zeal and passion on the wrong things. Despite how noble our nation may be, it did not die on the cross for our sin. It cannot promise us eternal life. A President, king, or military leader is only a fallible human being and cannot meet our needs as God can (Philippians 4:19\).
A certain level of nationalism is not wrong. In fact, it is one way we can be good to the community in which we reside. We can send our sons and daughters to defend our community (Proverbs 24:11\), pay our taxes to support it (Mark 12:17\), and honor that which is honorable in it (Romans 13:7\). But Christians must keep in mind that earthly nationalism is fleeting; heavenly citizenship is forever. Our greatest loyalties and our primary obligations are to that kingdom that will never pass away (Daniel 2:44; 6:26; 7:14; Luke 1:33\).
|
What is the doctrine of the mean?
|
Answer
The doctrine of the mean—sometimes referred to as the golden mean—is a Greek dogma often associated with Aristotle’s ethical framework. Aristotle taught that humans are rational agents, with their actions being purposefully directed toward particular ends, which they deem good. These actions are directed toward the Aristotelian concept of *Eudaimonia*, which can basically be thought of as “the good life.”
Central to achieving *Eudaimonia* is the exercise of virtue, part of which is moderated by the doctrine of the mean. In this context, *mean* refers to a mid\-point between two extremes. The doctrine of the mean teaches that virtue is found midway between two vices. To attain the golden mean is to live at a point between the extremes of excess and deficiency.
A common example given to explain the doctrine of the mean is the virtue of courage, which is seen as being balanced between the feelings of fear and confidence. Too much confidence could lead to reckless actions; too much fear could lead to cowardice. An individual who has mastered the virtue of courage is said to be one who avoids both extremes.
Shades of the concept of the golden mean can be found in Scripture. For example, Proverbs 30:8–9 says, “Give me neither poverty nor riches, but give me only my daily bread. Otherwise, I may have too much and disown you and say, ‘Who is the Lord?’ Or I may become poor and steal, and so dishonor the name of my God.” The Christian virtue of contentment could be seen as being achieved through avoiding the extremes or sins of surfeit and greed.
Some Christian teachers have also referred to the golden mean in their writings. For instance, [Basil of Caesarea](Basil-of-Caesarea.html) writes, “The upright in heart have thoughts that are inclined neither to excess nor to deficiency, but are directed towards the mean of virtue.” [Thomas Aquinas](Saint-Thomas-Aquinas.html) (who revered Aristotle) wrote, “Evil consists in discordance from their rule or measure. Now this may happen either by their exceeding the measure or by their falling short of it. . . . Therefore it is evident that moral virtue observes the mean.”
|
How can I be prepared to die?
|
Answer
[Death](Bible-death.html) and dying are uncomfortable subjects for most people, particularly when it comes to one’s own death. Many of us make our way through life never giving a thought to our mortality until a serious illness, the loss of a loved one, or some other jarring occasion confronts us with the inescapable reality that one day we will die. Ecclesiastes 7:2 tells us that “death is the destiny of everyone; the living should take this to heart.” How do I take my own death to heart? How can I be prepared to die?
Scripture calls death an enemy (1 Corinthians 15:26\). Because of death’s finality and because so much about it is unknown, it’s not unusual for us to feel anxious about death and afraid of dying. But the Bible teaches that Jesus Christ has destroyed the enemy of death once and for all: “Now with the coming of our Savior Christ Jesus, he has . . . destroyed death, and through the Good News he has brought eternal life into full view” (2 Timothy 1:10, GWT). Those who have trusted Jesus Christ for salvation need not fear death but can have full assurance and confidence in facing the grave.
After death comes judgment (Hebrews 9:27\), and most people are not ready to “meet their Maker.” The first and foremost way to prepare for death is to be sure we are in a right relationship with God. Having a right relationship with God starts with acknowledging our sin before Him through confession and repentance. It means placing our faith in Jesus Christ as Lord and Savior: “If you openly declare that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved” (Romans 10:9, NLT). Salvation is God’s gift to us (Ephesians 2:8\); we only need to receive it by faith.
A [right relationship with God](personal-relationship-with-God.html) through Jesus Christ frees us from the penalty of sin (1 Thessalonians 1:10; Romans 8:1–2; Hebrews 9:15\) and from death itself (1 Corinthians 15:22–23; Romans 5:12–17; 7:24\). It also liberates us from the fear of dying: “Because God’s children are human beings—made of flesh and blood—the Son also became flesh and blood. For only as a human being could he die, and only by dying could he break the power of the devil, who had the power of death. Only in this way could he set free all who have lived their lives as slaves to the fear of dying” (Hebrews 2:14–15, NLT).
The sting of death is removed for true Christians because we know where we are going when we die. Our perishing bodies will be transformed into immortal ones that will live forever with Christ in God’s eternal kingdom (1 Corinthians 15:42–58\). In reality, we are never truly ready to live until we are prepared to die.
After we have placed our faith in Jesus Christ for salvation, we can further prepare for death by staying in right relationship with the people in our lives. We ought to consider our relationships with family members, friends, neighbors, and coworkers. Are there any relationships that need to be reconciled? Is there someone we need to forgive or someone who needs our forgiveness? Are there words that need to be said?
Concerning practical ways to prepare, we ought to realistically consider the financial impact our death will have on our family and do our best to plan ahead. Do we need to draw up a will or other legal documents, purchase life insurance, or set aside funds for funeral and burial expenses? Another thoughtful arrangement is to leave written instructions for our memorial service.
Scripture teaches us to live with an awareness of our death and an [eternal perspective](eternal-perspective.html). This means investing our time, talents, and resources in things that have everlasting value. Jesus described this eternal mindset as daily dying for Him: “If any of you wants to be my follower, you must give up your own way, take up your cross daily, and follow me. If you try to hang on to your life, you will lose it. But if you give up your life for my sake, you will save it” (Luke 9:23–24, NLT). Believers live their lives with the hope of heaven and a readiness to lay down their lives until they get there.
Death for the believer is the beginning of a new, eternal phase of life. When our days on earth come to an end, we will transition to the beginning of a heavenly life. Heaven is our true home where God waits to welcome us into His arms. In His eternal kingdom, all heartache, pain, and death will cease (Revelation 21:4\). We will enjoy intimate fellowship with God and our loved ones. No matter how spectacular we imagine [heaven](heaven-like.html) will be, the Bible promises it will be even better: “No eye has seen, no ear has heard, and no mind has imagined the things that God has prepared for those who love him” (1 Corinthians 2:9, GWT).
|
What does Israel mean in the Bible?
|
Answer
The man Israel was initially named [Jacob](life-Jacob.html). He was a twin, one of two sons of Isaac and Rebecca, and a grandson of Abraham. When he was born second, he was clutching the heel of his older brother, Esau. He was named Jacob because *Jacob* sounds similar to *aqeb*, the Hebrew word for “heel.” The root of the word is also the same root as the word for “follow,” which makes sense as Jacob followed Esau in birth. The root is also the same root for “to supplant” and carries the idea of deceiving or usurping.
Jacob lived up to his name, as he did attempt to supplant his older brother who had significant rights and blessings as the firstborn. He purchased Esau’s [birthright](birthright-Bible.html) for a bowl of stew (Genesis 25:29–34\). Jacob also impersonated Esau so that his blind father, Isaac, would give the blessing intended for Esau to him (Genesis 27\). Esau swore to kill Jacob (Genesis 27:41\). Jacob also seemed to deal deceptively with his father\-in\-law, who had also dealt deceptively with him on several occasions (see Genesis 29–30\).
Jacob finally left his father\-in\-law, taking with him all of his flocks, herds, wives, and children, and he headed back toward the land of Abraham and Isaac, but he feared Esau’s reaction. Indeed, he heard that [Esau](Esau-in-the-Bible.html) was headed toward him with 400 armed men. The night before he anticipated meeting Esau, Jacob put his entourage across a stream for safety while he spent the night by himself, presumably so that, if Esau came upon him at night, only he would be killed but the rest of his family would be spared.
In the middle of the night, a mysterious person came into Jacob’s camp, and [they wrestled](Jacob-wrestling-with-God.html). The mysterious person is first called a man (Genesis 32:24\). Another mention this incident says that Jacob wrestled with “an angel” (Hosea 12:4\). After the incident, Jacob says, “I saw God face to face” (Genesis 32:30\). In Hebrew, the word translated “God” can refer to Yahweh but can also refer to an angel as a “divine being.” The exact identification of this person is not as important as the interaction between him and Jacob.
Jacob and this person wrestled all night long. What initiated the fight and a dozen other questions are simply not addressed. As they wrestled, the mysterious individual could not overcome Jacob, so he touched Jacob on the hip, which seems to have injured his joint. Then the mysterious person asked Jacob to let him go, but Jacob said he would not unless he blessed him:
The man asked him, “What is your name?”
“Jacob,” he answered.
Then the man said, “Your name will no longer be Jacob, but Israel, because you have struggled with God and with humans and have overcome” (Genesis 32:28–29\).
The Hebrew word for “struggle” has the root consonants *SYR*, and *Israel* has the root consonants *YSR* with the suffix *\-el*, which means “God”. The words’ similarity creates a play on words. Jacob “the deceiver” had been named “one who struggles with God.”
The incident between Jacob and the angel is a demonstration of grace. Jacob certainly did not deserve the blessing that he received. God had simply chosen to bless him, even in the womb, before he had done anything (Genesis 25:23, cf. Romans 9:11–13\). Likewise, it was only by grace that Jacob could wrestle with the “man” and prevail, as the mysterious individual certainly had power to overcome and to harm Jacob. He let Jacob “win.” On Jacob’s part, perhaps this was the first time he had ever come to realize he was in over his head. Esau was closing in, and he felt helpless. Jacob asked for a blessing from this person, which put him in a place of humility so that he might receive grace and blessing.
The nation of Israel is named after Israel the patriarch. Unfortunately, the people of Israel seemed to also be in a constant struggle with God. Although He graciously took them unto Himself as His chosen people, they repeatedly turned their backs on Him. As a result, in Jeremiah 31:33–34, God promised a [new covenant](new-covenant.html) with Israel that would guarantee their obedience:
“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.”
Israelites who come to God through faith in Christ enter the New Covenant and no longer have to struggle with God. By the grace of God, Gentiles who receive the Messiah of Israel are also included in the New Covenant. In Christ, Jews and Gentiles no longer have to struggle with God or with each other.
In Christ, the struggle is solved, and we have peace, as explained in Ephesians 2:11–22:
“Therefore, remember that formerly you who are Gentiles by birth and called ‘uncircumcised’ by those who call themselves ‘the circumcision’ (which is done in the body by human hands)—remember that at that time you were separate from Christ, excluded from citizenship in Israel and foreigners to the covenants of the promise, without hope and without God in the world. But now in Christ Jesus you who once were far away have been brought near by the blood of Christ.
“For he himself is our peace, who has made the two groups one and has destroyed the barrier, the dividing wall of hostility, by setting aside in his flesh the law with its commands and regulations. His purpose was to create in himself one new humanity out of the two, thus making peace, and in one body to reconcile both of them to God through the cross, by which he put to death their hostility. He came and preached peace to you who were far away and peace to those who were near. For through him we both have access to the Father by one Spirit.
“Consequently, you are no longer foreigners and strangers, but fellow citizens with God’s people and also members of his household, built on the foundation of the apostles and prophets, with Christ Jesus himself as the chief cornerstone. In him the whole building is joined together and rises to become a holy temple in the Lord. And in him you too are being built together to become a dwelling in which God lives by his Spirit.”
|
What is the significance of the land of Gilead in the Bible?
|
Answer
Gilead was a fertile, mountainous area east of the Jordan River. The name *Gilead* means “rocky region” or “hill country.” Solomon refers to goats “descending from Gilead” in Song of Solomon 6:5\. To the north of Gilead was Bashan, and to the south were Moab and Ammon.
When the [Promised Land](Promised-Land.html) was divided among the twelve tribes of Israel, the tribes of Reuben, Gad, and half of Manasseh received territory to the [east of the Jordan](east-of-Jordan.html). Their inheritance was largely comprised of the land of Gilead (Joshua 13:24–31\). Gad received “all the towns of Gilead” (verse 25\), and, in some passages of Scripture, the terms *Gilead* and *Gad* are used interchangeably (see Judges 5:17\). The Bible mentions several mountains of Gilead: Abarim, Pisgah, [Nebo](mount-Nebo.html), and Peor.
*Gilead* was also the name of a great\-grandson of Joseph through Joseph’s son Manasseh. Generations later, the [tribe of Manasseh](tribe-of-Manasseh.html) inherited a portion of the land of Gilead. It could very well be that some of the ancestral Gileadites lived in the land of Gilead after the conquest of Canaan.
The land of Gilead features in several incidents in the Old Testament. The city of Ramoth Gilead (meaning “heights of Gilead”) was a city of refuge (Joshua 20:8\). The judge [Jephthah](who-was-Jephthah.html) lived and fought in Gilead, saving the Gileadites and all of Israel from the Ammonites (Judges 11\). After King Saul’s death, the people of Gilead supported [Ish\-Bosheth](David-and-Ish-bosheth.html) as the heir to the throne (2 Samuel 2:9\), but they later fully supported David. [Absalom](who-was-Absalom.html), David’s son who led a coup against his father, camped in Gilead (2 Samuel 17:24\), and it was there that Absalom died (2 Samuel 18:6–15\).
Later, Ramoth in Gilead fell into Syrian hands, and [King Ahab](King-Ahab.html) attempted to retake the city for Israel, but he died in the attempt (1 Kings 22:1–36\). King Jehoram later wrested the city from the Syrians, making it a possession of Israel once again. One of Jehoram’s commanders, [Jehu](King-Jehu.html), was anointed as king of Israel in Ramoth (1 Kings 9:1–10\). Finally, the Assyrian king Tiglath\-Pileser invaded Gilead and deported the inhabitants back to Assyria (2 Kings 15:29\). But the Lord will never forsake His people, and He has promised to return the Israelites to Gilead some day: “Though I scatter them among the peoples, yet in distant lands they will remember me. They and their children will survive, and they will return. I will . . . gather them from Assyria. I will bring them to Gilead” (Zechariah 10:10\).
The land of Gilead was known for its [balm](balm-of-Gilead.html), a liquid rosin that flowed or dripped from certain trees such as pine, cedar, cypress, or terebinth. Gilead was most noted for the *Balsamodendron Gileadense*, a rosin\-producing tree native to that area. Because of easy access to medicinal ingredients, many physicians made their homes in Gilead. This helps us understand Jeremiah 8:22, which says, “Is there no balm in Gilead? Is there no physician there? Why then is there no healing for the wound of my people?” Jeremiah mourned for the desperate spiritual condition of Israel. They could cure physical ailments with their doctors and their medicines, but they could not cure the deeper disease of idolatry that was destroying them (Jeremiah 8:19; 46:11\).
The land of Gilead is a reminder that the Lord provides all good things for our use (Deuteronomy 6:10–11; James 1:17\). Yet we often forget Him and take pride in our abundance, making gods out of the gifts. Israel did that repeatedly. Although the land of Gilead provided healing for many ailments, it could not provide the spiritual healing that comes only from obedience to God and His Word.
|
What are the disputable matters in Romans 14:1?
|
Answer
Members of the church in Rome were united in their faith in Jesus Christ, but the apostle Paul recognized a division between the Jewish and Gentile believers among them. The two groups of Christians were arguing and passing judgment on one another, and Paul told them to stop “quarreling over disputable matters” (Romans 14:1\).
The entire chapter of Romans 14 deals with the question of disputable matters. *Disputable matters* can be summed up as non\-essential issues in the Christian life, or “gray areas” in which the Bible does not spell out clear guidelines.
While many things in the Christian life are essential, some are not. The two specific disputable matters that Paul addressed in Romans 14 were chiefly regarding which foods were acceptable to eat (verses 2–3\) and the observance of certain holy days (verses 5–6\). He also touched on drinking wine in verse 21\.
The Roman Christians had become partisan. Love and unity were being forgotten amid their disputes. Some of the believers in the church felt freedom in Christ to eat all kinds of foods without restriction. It is unclear whether these restrictions dealt only with kosher regulations as spelled out in the Jewish law, or also included [eating meat](food-sacrificed-idols.html) that had been offered to pagan idols. Those who were weak in faith may have felt too much temptation when eating meat and thus gave up anything that reminded them of their pre\-Christian life. Likewise, some Christians who had always worshiped God on the required Jewish holy days may have felt hollow and faithless if they didn’t continue to dedicate those days to God.
The problem was that the “strong” Christians were looking down on the weaker ones, and the “weak” believers were condemning or judging the strong. The church was caught up in the sins of pride, legalism, and judgmentalism. Paul reminded them that, as servants of God, they were accountable to God alone: “Who are you to pass judgment on the servant of another? It is before his own master that he stands or falls. And he will be upheld, for the Lord is able to make him stand” (Romans 14:4, ESV). God is our Master, and it’s up to Him to judge us. If we are busy serving our Master, we won’t be concerned with trivial matters like investigating the eating habits of our brothers and sisters.
The overarching lesson of the chapter is that harmonious relationships in the body of Christ are critical to God. [Unity in the church](church-unity.html) is more important than agreement on debatable, less significant matters in the Christian life. Disputable matters should not disrupt Christian oneness.
God calls Christians to live without judging each other and without causing others to violate their consciences: “Therefore let us stop passing judgment on one another. Instead, make up your mind not to put any stumbling block or obstacle in the way of a brother or sister” (Romans 14:13\). Mature Christians who have freedom in Christ in a certain area should be careful not to influence weaker brothers and sisters to stumble and violate their conscience. Even if we believe we are right, if our actions will cause another believer to falter spiritually, we are to stop what we are doing. And weak or less mature believers who have strong convictions in an area must avoid restricting or judging those who have discovered Christian freedom.
Mutual respect and love are the marks of true Christian disciples (John 13:34–35\). Paul said, “Accept the one whose faith is weak” (Romans 14:1\). He meant that the strong should consider the weak as fellow believers and equals in the body of Christ. The lesson of Romans 14 still speaks forcefully today. If Christians disagree on non\-essential, disputable matters, neither side should condemn or judge the other, but both should be allowed to worship God as they are “fully convinced in their own mind” (verse 5\).
Paul stressed a critical concern in God’s kingdom—that brothers and sisters act in love (Romans 14:15\). Christians won’t be known for what they eat or drink, but for their love, righteousness, peace, and joy in the Holy Spirit (verse 17\). Paul longed to see the believers in Rome living sacrificially and agreeing to disagree despite their differences. In this way, the church could turn its focus away from insignificant matters onto the great commission of spreading the gospel of Jesus Christ to the world.
|
Are all religions the same?
|
Answer
The English writer and poet Steve Turner, in his short work called “The Creed,” answers the question of whether all religions are equivalent in this way:
“We believe that all religions are basically the same
At least the one that we read was.
They all believe in love and goodness.
They only differ on matters of creation, sin, heaven, hell, God, and salvation.”
As Turner points out, every religion differs from others in its foundational teachings. Beyond that, they also differ in their overall approach to finding spiritual truth.
Some religions, like [Buddhism](buddhism.html), take an epistemological approach: “If I just *learn something*, I’ll find spiritual meaning and truth.”
Others, like [Islam](Islam.html), take a pragmatic path: “If I just *do something*, I’ll find spiritual meaning and truth.”
Still others, such as many [New Age religions](new-age-movement.html), try an existential method: “If I just *experience something*, I’ll find spiritual meaning and truth.”
Christianity differs from all other religions in that it is the only one that is ontological in its approach to finding spiritual truth; i.e., it rests completely on the person of Jesus Christ. In addition, Christianity subsumes the approaches found in other religions and pours them into the person of Christ.
For example, knowledge is gained through words. To that end, the Gospel of John starts off by saying, “In the beginning was the Word, and the Word was with God, and the Word was God. . . . And the Word became flesh, and dwelt among us, and we saw His glory, glory as of the only begotten from the Father, full of grace and truth” (John 1:1, 14, NASB). Jesus is the knowledge of God personified.
When it comes to pragmatism (i.e., works), the people once asked Jesus, “What shall we do, so that we may work the works \[plural] of God?” Jesus answer to them was, “This is the work \[singular] of God, that you believe in Him whom He has sent” (John 6:28–29, NASB).
Existentialism and experience are fundamentally concerned with life. To that end, Jesus said, “I have come that they may have life, and have it to the full” (John 10:10\).
So, Christianity differs from all other religions in that it is built upon the person of Christ, who embodies all approaches to spiritual truth. Paul acknowledges this unique and ontological nature of Christianity when he exclaims, “I know whom \[not what] I have believed” (2 Timothy 1:12\) and “For 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\).
|
Can you lose the Holy Spirit?
|
Answer
The [Holy Spirit](who-Holy-Spirit.html) is the third Person in the triune [Godhead](Godhead.html). The Holy Spirit indwells believers at the moment of salvation. We know from 1 Corinthians 3:16 and 6:19–20 that the bodies of Christians are the Spirit’s temple. The teaching of the New Testament is that the Holy Spirit’s indwelling is permanent. We cannot lose the Holy Spirit.
The Old Testament relates occasions in which the Spirit left someone, such as King Saul (1 Samuel 16:14\) or Samson (Judges 16:20\). However, in those days the Holy Spirit worked differently than He does since the time Jesus rose from the dead. In the Old Testament, the Spirit is never said to “indwell” anyone; rather, He “came upon” people for a time to accomplish specific purposes (Judges 3:10; 1 Chronicles 12:18\). The Holy Spirit inspired the prophets to proclaim truth to the people (Ezekiel 11:1–2\). He instructed the leaders of Israel (1 Samuel 16:13\). He inspired the writing of Scripture (2 Peter 1:21\). But He did not indwell those people as He now does with believers in Christ.
Before Christ’s finished work and ascension, the Holy Spirit came and went, but He no longer works that way. He does not come and go in the lives of believers today. Just before His arrest, Jesus promised His disciples that He would send the Holy Spirit, who “lives with you and will be in you” (John 14:17\). The Amplified Bible emphasizes the permanency of the Spirit’s presence: “He lives with you \[constantly] and will be in you.”
Acts 2 describes the transition from the Old Testament economy to the New as it pertains to the Holy Spirit. The disciples were gathered for prayer, waiting for the promise of the Father, in obedience to Jesus (John 14:26; Acts 1:4, 8\). As they prayed, the Holy Spirit fell upon them all and filled them (verse 3–4\). Jesus’ promise was fulfilled, and the outpouring of the Holy Spirit came upon all who had trusted in Christ. That outpouring resulted in courage in the face of opposition, love for all humanity, and supernatural gifts and abilities to further the gospel (1 Corinthians 12:4; Hebrews 2:4\).
Salvation is impossible without the Holy Spirit (1 Corinthians 12:13\). Jesus explained this to Nicodemus in John 3:1–21\. Nicodemus, a leader of the Jewish religion, wanted to know what laws he could keep or additional actions he could perform that would guarantee eternal life. Jesus responded that there was nothing Nicodemus could do and that salvation is a work of the Holy Spirit. Without the Holy Spirit’s work in a repentant heart, no one can be born again, regardless of how many “[sinner’s prayers](sinners-prayer.html)” he prays or Christian actions he performs. It is the Holy Spirit who regenerates and renews a heart (Titus 3:5\).
An issue related to losing the Holy Spirit is [eternal security](eternal-security.html). There is debate among Christians about whether or not someone can lose his or her salvation. To lose salvation would be to lose the Holy Spirit who provides it. In fact, Scripture says that the Holy Spirit “seals” our salvation until we experience its completion in the presence of God (Ephesians 1:13; 4:30\). For the Holy Spirit to vacate a heart that He had promised to seal would make Him unfaithful. One of the Holy Spirit’s tasks, after moving into a believing heart, is transforming that person into the image of Christ (2 Corinthians 5:17; Romans 8:29\), and we have the promise that “he who began a good work in you will carry it on to completion” (Philippians 1:6\). We do not believe the Spirit will undo His work of regeneration, give up on His transformative work, or redefine *eternal life* to mean “temporary life.”
Since we did not “find” the Holy Spirit, it is doubtful that we can “lose” Him. Some take issue with the word *lose* and say that, while a Christian cannot *lose* the Holy Spirit, he or she can *forfeit* the gifts and salvation He brings by a [willful renouncement](give-back-salvation.html) of Him. However, Ephesians 1:13 says, “And you also were included in Christ when you heard the message of truth, the gospel of your salvation. When you believed, you were marked in him with a seal, the promised Holy Spirit.” Can a believer truly break the seal placed on him by God? The Holy Spirit is the mark of a true believer; therefore, to lose Him would be to lose any hope of salvation in the future.
Ephesians 4:30 warns us not to “grieve the Holy Spirit.” And 1 Thessalonians 5:19 says that we can “quench the Spirit.” These passages do not imply that the Holy Spirit has left us, only that He is sorrowful because of our sinful actions. The grieving and quenching of the Spirit hinders our fellowship with Him but does not nullify our salvation, in much the same way that a rebellious child may lose the fellowship of a parent but is not kicked out of the family.
What causes confusion on this issue is that we cannot know whether someone else has truly been born of the Spirit or whether he is the “shallow soil” as Jesus described in Luke 8:1–15\. Some people seem excited to follow Jesus and may exhibit what appear to be supernatural gifts, but they were never truly born again. Jesus addresses those people with a stern warning in Matthew 7:21–23\. Many people profess to have the Holy Spirit but eventually prove that they were imposters when their lives turn away from following Him (see Romans 8:14\). Such people did not lose the Holy Spirit; He was never theirs at all (1 John 2:19\).
|
What does the Bible say about stepparenting?
|
Answer
A stepparent (sometimes spelled *step\-parent*) is a person who marries someone who already has a child. A stepparent is distinct from the natural parent or the legal parent and is only a parent to his or her spouse’s child by virtue of the marriage.
Some stepparenting relationships are wonderful and fill a vital role in the family. A stepmom or stepdad can be as close or closer to a child than the biological parent. Other families, however, are plagued with issues due to the children’s lack of acceptance of the stepparent or the stepparent’s lack of wisdom in dealing with the stepchildren. While the Bible does not specifically address the topic of stepparenting, many principles and examples may help blended families adapt to their new roles and create a happy environment where everyone can thrive.
[Adoption](adoption.html) is a recurring theme in the Bible and has some bearing on stepparenting. Even if there’s no legal adoption, the stepparent can benefit from treating his or her stepchildren as though they were adopted, offering acceptance and unconditional love. God calls Himself our Father and us His adopted children (Romans 8:15; Ephesians 1:5\). A Christian stepparent can model to his or her stepchildren the love and tenderness that God has for us.
Jesus was raised in part by a stepfather. Joseph was not the biological father of Jesus (Luke 1:35\), but he willingly took on the responsibility of raising a child that was not his. He modeled for other stepparents the right attitude toward Mary’s Son—so much so that Jesus was known as “the carpenter’s son” (Matthew 13:35\).
Stepparents benefit from applying God’s instructions on marriage. Ephesians 5:21–33 is a blueprint for a godly marriage, and when the marriage is secure and happy, the stepparenting will go more smoothly. In God’s design for the family, husbands must be the leaders and love their wives sacrificially, and wives must follow their husbands’ leadership respectfully. Both parents must model their roles for the children. When stepchildren know their biological parent is happy and the home is a peaceful haven for everyone, many stepparenting issues will resolve themselves. Children feel secure in a home where both mother and father feel secure in their own relationship.
An issue can arise in stepparenting regarding parental authority. The biological parent may want the stepparent to assume the role of Mom or Dad, but then interfere when the newcomer tries to instruct or discipline the children. Jesus said, “A house divided will not stand” (Matthew 12:25\). So wise parents will agree on boundaries and consequences before trying to co\-parent the children. A stepparent entering an established family structure can find it overwhelming and may be tempted to bow out of all parental responsibility. However, if the biological parent will take the lead in establishing a healthy relationship between the children and the new parent, it is easier for everyone to adjust to the new roles. Any disagreement or confusion about parenting rules and discipline should be handled behind closed doors so the children always see a united front.
Problems in blended families can arise in relation to the other biological parent—the one not living in the home. In a divorce involving children, parents must decide on primary custody, visitation schedules, and child support. Those issues often create great tension and strong emotions on both sides. Stepparents can get caught in the middle and may be tempted to try to defend their new spouse or stir up animosity toward the ex. This doesn’t help and often pulls the children into the middle of an adult war. A wise course for the stepparent is to refuse to engage in anything pertaining to the ex and to watch what is said to the children about their other parent. Proverbs 15:1 applies: “A gentle answer turns away wrath, but a harsh word stirs up anger.” When stepparents resolve to be peacemakers, they bring the blessing of cooler heads and wise counsel to their spouses. Stepparents have the power to prevent additional drama by refusing to be drawn into the skirmish.
Any adult who chooses to step in and raise someone else’s children should be commended. It is a noble endeavor but may be met with resistance from many directions. Wise stepparents never try to replace the biological parent; however, they can create their own place in a child’s heart by offering their own style of parenting. The family must be in agreement about what name the stepparent assumes, and children should not be forced to use “Mom” or “Dad” if they are not comfortable doing so. Stepparents can reassure the children that it’s okay to love both the biological parent and the stepparent. They are not in competition. If the children complain about the ex, a wise stepparent will listen and validate their feelings without taking sides. Children’s loyalties fluctuate, and a stepparent who gets caught up in partisanship may live to regret it.
The best thing a stepparent can do is to model the love of Christ toward the spouse and toward the children. Even when the children reject early efforts to connect, stepparents can remember that we also rejected Christ at first (Romans 5:8\). But He did not give up on us, so we will not give up on the ones He has placed in our lives.
|
Is the age of consent a biblical concept?
|
Answer
*Age of consent* is a legal term that refers to the age at which a person can legally agree to marriage or sexual activity. The age of consent varies from country to country, and in the United States it varies from state to state. The age of consent in Nigeria is 11, whereas the legal age of consent in South Korea is 20\. Islamic law puts the age of consent at 9, but only within the confines of marriage. In the United States, the age of consent ranges from 16 to 18\. The median age of consent worldwide is 16\. Sexual relations with someone under the age of consent is considered statutory rape, and the offender may be prosecuted regardless of whether or not the act was consensual.
*Age of consent* is not a biblical term, but laws establishing an age of consent reflect a biblically supported desire to protect children. In the Hebrew culture of biblical times, the expectation of maturity came quite early in life. Boys at the age of 13 usually began apprenticeships with older male relatives as they learned a trade. Once a girl had passed [puberty](Bible-puberty.html), she was considered marriageable and could be betrothed to an older man who could provide for her (betrothal being different from actual marriage). When ancient Israel took a census or called for men to form an army, the minimum age was 20 (Numbers 1:3; Exodus 30:14; 2 Chronicles 25:5\).
The purpose for age of consent laws is to protect the innocence and immaturity of children. Sexual activity is a life\-altering event, one that God designed to consummate a lifelong commitment in marriage (Genesis 2:24; 1 Corinthians 7:39\). The age of consent also helps protect children from sexual predators who want to exploit them. In fact, campaigns against human trafficking have historically pushed for a higher age of consent as a means of protecting vulnerable youth and encouraging social stability. Age of consent laws give governments more power to arrest predators and stop the exploitation of minors.
While the Bible does not define an age of consent, the concept is biblical. Sex should never be forced (that is, non\-consensual), and those at risk of exploitation must be protected. It is biblical to restrain the actions of pedophiles, prevent the victimization of children, and deter [sexual abuse](sexual-abuse.html) in general. Age of consent laws help do all of that.
Parents have a responsibility to prepare their children for marriage and sexual expression that honors God. Ephesians 6:4 tells parents to “bring \[children] up in the training and instruction of the Lord.” When God’s plan for sexual purity is valued within the family, a child can grow up knowing that the age of consent is that moment in adulthood when he or she has the wisdom to choose a spouse “for better or worse.”
|
What does the Bible say about apologizing?
|
Answer
Apologizing. Ugh! Most of us hate to have to do it. It’s hard to admit when we were wrong and even harder to ask someone to forgive us, especially if the other person was partly to blame. But apologizing is part of seeking humility, and humility is a character quality God holds in high esteem. James 4:10 says, “Humble yourselves in the sight of the Lord and He will exalt you.” Apologizing humbles us by reminding us that we are not perfect and we need forgiveness from God and from other people.
However, our ideas about apologizing might not be sufficient. Even adults can act like children whose mother just told them to “shake hands and say you’re sorry.” Many times simply saying “I’m sorry” is not a full apology because it does not take into account the level of wrong done. There are times when we accidentally bump into someone or say something we shouldn’t. Those little errors, done without evil intent, are easy to apologize for with an “I’m sorry.” But when we have truly wronged someone, that person needs us to validate the pain we caused. A real apology sounds something more like this: “I was wrong to \_\_\_\_\_\_\_\_. I know I hurt you and I am sorry that I did. Would you please forgive me? How can I make this right?”
[King Saul](life-Saul.html) gave us an example of an insufficient apology. He disobeyed a direct command from the Lord, and Samuel confronted him. Saul at first denied any wrongdoing but, when pressed, admitted he had sinned against God. Still, he blamed his wrongdoing on a desire to please the people (1 Samuel 15:24–26\). He was sorry he got caught but not humble enough to truly admit his wrong. God was not impressed with Saul’s apology and removed the kingdom from him (verse 28\).
When we know we have wronged God or someone else, God expects us to make it right. We make things right with God by repenting of that sin, confessing it to Him, and receiving His forgiveness (1 John 1:9\). We make things right with others by apologizing—admitting our wrong, asking for forgiveness, and offering to make restitution (see the example of Zacchaeus in Luke 19:8\). When we have wronged someone else, we should do whatever we can to make it right. Being reconciled to an offended brother or sister should be a top priority (Matthew 5:23–24\).
When someone confronts us about our sin, we must be humble enough to admit the truth, apologize, and ask forgiveness. If someone comes to us to apologize for something he or she did, then we must be gracious enough to extend forgiveness. “Bear with each other and forgive one another if any of you has a grievance against someone. Forgive as the Lord forgave you” (Colossians 3:13; cf. Matthew 18:21–22\).
Jesus said, “Blessed are the peacemakers, for they will be called children of God” (Matthew 5:9\). Part of being a peacemaker is readily admitting when we are wrong. Peacemakers forgive when they need to forgive and apologize when they offend someone else (Ephesians 4:32\). As difficult as apologizing sometimes is, it helps us grow to be more like Jesus by humbling us and teaching us about [grace](definition-of-grace.html).
|
How many brothers did King David have?
|
Answer
[David](life-David.html), Israel’s second king, was the youngest son of Jesse from Bethlehem. In 1 Samuel 17:12–14, Scripture plainly states that Jesse had eight sons, of which David was the youngest. But in 1 Chronicles 2:12–16, the account of David’s family lists only seven sons of Jesse. So, did David have six or seven brothers?
The narrative of David’s anointing by the prophet [Samuel](life-Samuel.html) supports the reasoning that Jesse had eight sons, and thus David had seven brothers: “Jesse had seven of his sons pass before Samuel, but Samuel said to him, ‘The LORD has not chosen these.’ So he asked Jesse, ‘Are these all the sons you have?’ ‘There is still the youngest,’ Jesse answered. ‘He is tending the sheep.’ Samuel said, ‘Send for him; we will not sit down until he arrives. So he sent for him and had him brought in. He was glowing with health and had a fine appearance and handsome features. Then the LORD said, ‘Rise and anoint him; this is the one.’ So Samuel took the horn of oil and anointed him in the presence of his brothers, and from that day on the Spirit of the LORD came powerfully upon David. Samuel then went to Ramah” (1 Samuel 16:10–13\).
The Bible gives us the names of David’s brothers:
Eliab is David’s oldest brother (1 Samuel 16:6; 17:13, 28; 1 Chronicles 2:13\). The second born is Abinadab (1 Samuel 16:8; 17:13; 1 Chronicles 2:13\). David’s third oldest brother is Shimea (1 Samuel 16:9; 1 Chronicles 2:13\). *Shimea* is alternately spelled *Shammah* (1 Samuel 17:13\) and *Shimeah* (2 Samuel 13:3\). The fourth brother is Nethanel, the fifth Raddai, and the sixth Ozem (1 Chronicles 2:14–15\). The chronicler also names two sisters of David: Zeruiah and Abigail (1 Chronicles 2:16\). Mysteriously, however, one brother is missing from this list of names, and David—again listed as the youngest here—is called “the seventh” (verse 15\).
One possibility for the missing brother could be Elihu, who is identified in 1 Chronicles 27:18 as the chief officer over the tribe of Judah and “a brother of David.” But most scholars tend to believe the name *Elihu* is a variant of *Eliab*, who was David’s oldest brother. Elihu and Eliab are the same person.
Skeptics point to this discrepancy in the number of brothers David had as proof that the Bible has errors and contradictions, and therefore is not to be trusted as reliable. The argument neglects the reality that biblical genealogies often did not include every ancestor in a family line. For example, when a child died without leaving any children, he or she was usually omitted from the record.
The passage in 1 Samuel was written in the early days of David’s life, but the genealogy in 1 Chronicles was recorded much later. The chronicler’s primary concern was to preserve Israel’s family records for verifying tribal identity and inheritance rights. Therefore, most Bible scholars deduce that one of David’s seven brothers must have died at a young age without producing any heirs, and was therefore not accounted for in the later genealogical register.
So, David had seven brothers and at least two sisters. One of his brothers most likely died before having children.
|
What does it mean to not conform to the pattern of this world (Romans 12:2)?
|
Answer
Romans 12:1–2 says, “Therefore, I urge you, brothers and sisters, in view of God’s mercy, to offer your bodies as a [living sacrifice](living-sacrifice.html), holy and pleasing to God—this is your true and proper worship. Do not conform to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is—his good, pleasing and perfect will.” As followers of Christ, we are not to be conformed to this world’s pattern.
In Romans 12:2, Paul has a “don’t” follow by a “do.” The negative command is to not conform to the pattern of this world. As the J. B. Phillips Bible translates it, “Don’t let the world around you squeeze you into its own mould,” which is what the Greek term for “conform”—*syschēmatizō*—means: “to form according to a pattern or mold.”
The same term is found in only one other place in the New Testament, which is 1 Peter 1:14: “As obedient children, do not be conformed to the former lusts which were yours in your ignorance.”
What exactly do Paul and Peter mean by telling Christians to not conform to the world? The Christian and the world are not to be “like\-shaped.” That is, we should not allow ourselves to be pressed into following the corrupt customs, ungodly principles, or evil plans of action promoted by worldly men. The blessed man, according to Psalm 1:1, resists being conformed to the pattern of the world:
“Blessed is the one
who does not walk in step with the wicked
or stand in the way that sinners take
or sit in the company of mockers.”
Just as a boat is in the water, but not of the water, the Christian is in the world, but not of the world. Followers of Christ pattern their lives after their Lord (see 1 Peter 2:21\), not according to the principles of the world, which the Bible says is controlled by the devil, the “god of this world” (2 Corinthians 4:4\).
The reference to “world” is not the physical world, but rather the *aion* or age. The Bible says that Christians are delivered from this present evil age (Galatians 1:4\), which Satan oversees and which is marked by idolatry, fleshly lusts, and rebellion. The believer lives by the powers of the age to come (Hebrews 6:5\), even while residing in this world.
The key to escaping the world’s grip of conformity is the metamorphosis (rendered “transformed” in Romans 12:2\) of the Christian’s mind. This is accomplished through God’s gift of the Holy Spirit who is working to change believers’ hearts and minds from within, so that their obedience to God might be natural and immediate (see Romans 7:6; 8:5–9; Jeremiah 31:31–34; 2 Corinthians 3:6–7; Ephesians 4:22–24\).
|
What does the Bible say about heritage?
|
Answer
Heritage is something that is handed down from the past. A heritage may be property, a reputation, traditions, or a position in life. It is a legacy. Our national or racial heritage refers to the customs, geography, or race of the people or countries into which we were born. For example: “She is proud of her Native American heritage.” Property heritage refers to the inheritance left by ancestors, as in “The diamond watch is part of his heritage from his grandparents.” The Bible has a lot to say about heritage and the fact that children of God are given a spiritual heritage (Ephesians 1:11\).
When God told [Abram](life-Abraham.html) that he would become the father of a great nation, God was establishing a new people (Genesis 12:1–3\). The land where Abram sojourned would be his descendants’ heritage (Genesis 17:8; Exodus 6:8; Jeremiah 12:14\). Abram’s grandson Jacob, or Israel, moved his family to Egypt because of famine, and there they remained for four hundred years (Genesis 45:9–47\). At the end of that time, the Israelites left Egypt and eventually entered the Promised Land (Joshua 1:6\). Although they had lived in Egypt for four hundred years, God’s people still retained their heritage as Israelites.
“A good man leaves an inheritance to his children’s children” (Proverbs 13:22\), and the Old Testament provides examples of fathers passing down a heritage to their children. Abraham’s heritage was given to his son Isaac and grandson Jacob. On his deathbed, Jacob blessed his twelve sons (Genesis 49\). A special heritage called the [birthright](birthright-Bible.html) was conferred upon a family’s firstborn son. Isaac’s son [Esau](Esau-in-the-Bible.html) gave away his birthright in return for a bowl of stew—he thought so low of his God\-given heritage that he traded it for a fleeting pleasure. For that action, Esau is called a “profane person” in Hebrews 12:6\.
Psalm 127:3 says that children are a heritage from the Lord. God entrusts parents with new human beings and gives them the responsibility of raising and training those children to know and honor Him (Psalm 139:13–16; cf. Deuteronomy 6:1–9\). Because children are a heritage, they should be welcomed with gratitude. Just as we treasure heirlooms handed down to us from great\-grandparents, we should treasure the children God entrusts to us as our heritage.
The godly find their sufficiency in God, and they view God’s Word as their heritage: “Your statutes are my heritage forever; they are the joy of my heart” (Psalm 119:111\). Everyone should live for a heritage that is spiritual and eternal. Romans 8:17 tells us that all those who trust in Christ alone for salvation are made joint\-heirs with Him. The heritage of Christians is eternal life (John 3:16–18\), heavenly rewards (Revelation 22:12\), and citizenship in heaven (Philippians 3:20\). As our great Benefactor, God gave His Son to purchase our salvation (2 Corinthians 5:21\). He provides the ability and opportunity to invest our lives for Him, then rewards us for doing so. “Those who are victorious will inherit all this \[the New Jerusalem and its blessings], and I will be their God and they will be my children” (Revelation 21:7\). As His children, we are to do everything in light of our great heritage. Colossians 3:23–24 says, “Whatever you do, work at it with all your heart, as working for the Lord, not for human masters, since you know that you will receive an inheritance from the Lord as a reward.”
An earthly heritage is a wonderful gift that adds enjoyment to our lives and helps define who we are. But an earthly heritage is temporary. The Bible urges us to set our sights on an eternal heritage (Matthew 6:19; Colossians 3:1–4\). While in this world, we live as “temporary residents and foreigners” (1 Peter 2:11, NLT). We can invest our temporary earthly lives in service to God that results in “an [inheritance](inheritance-in-Christ.html) that can never perish, spoil or fade. This inheritance is kept in heaven for you” (1 Peter 1:4\).
|
What does it mean to set your face like flint in Isaiah 50:7?
|
Answer
Isaiah 50:4–11 contains the third [Servant Song](Servant-Songs.html), wherein the prophet speaks of the suffering of the Messiah. In verse 7, the Servant expresses His complete confidence in God, declaring that He will not shrink back from His mission, despite severe suffering, opposition, and humiliation: “Because the Sovereign LORD helps me, I will not be disgraced. Therefore have I set my face like flint, and I know I will not be put to shame” (Isaiah 50:7\).
Flint, a very hard, dark rock, is used figuratively in the Bible to express hardness, as in the firmness of horses’ hoofs (Isaiah 5:28\), the toughness of an impossible task (Deuteronomy 8:15; Psalm 114:80\), and the inflexibility of unwavering determination (Ezekiel 3:8–9\).
*Set your face like flint* is the figure of speech the prophet uses to describe the Messiah’s unwavering determination to persevere in the excruciating task set before Him. Christ would endure humiliation on His journey to the cross to die for our sins. Nearly 800 years before it happened, Isaiah foretold the suffering of the Lord’s Servant: “I offered my back to those who beat me, my cheeks to those who pulled out my beard; I did not hide my face from mocking and spitting” (Isaiah 50:6; cf. Matthew 26:67; 27:26; Mark 15:19; Luke 22:63\).
Luke echoes this resolute image of Christ set on saving His people: “When the days drew near for him to be taken up, he set his face to go to Jerusalem” (Luke 9:51, ESV). In Jerusalem Jesus would face arrest, torture, and agonizing death. With trust in God the Father to help and defend Him before His enemies, Jesus set off firmly and unflinchingly committed to finish His mission. There would be no backing out, and no enemy or accuser could deter Him from accomplishing His purpose. He had set His face like flint.
Staying on track in the Christian life requires setting our faces like flint. The apostle Paul teaches us to run the race with our eyes on the prize (1 Corinthians 9:24–27\). Paul set his face like flint to finish his course: “Not that I have already obtained all this, or have already arrived at my goal, but I press on to take hold of that for which Christ Jesus took hold of me. Brothers and sisters, I do not consider myself yet to have taken hold of it. But one thing I do: Forgetting what is behind and straining toward what is ahead, I press on toward the goal to win the prize for which God has called me heavenward in Christ Jesus” (Philippians 3:12–14\).
Nothing was more important to Paul than completing His God\-given mission, no matter the cost: “But my life is worth nothing to me unless I use it for finishing the work assigned me by the Lord Jesus—the work of telling others the Good News about the wonderful grace of God” Acts 20:24 (NLT).
Hebrews 12:1–2 also presents an excellent picture of setting our faces like flint: “Therefore, since we are surrounded by such a great cloud of witnesses, let us throw off everything that hinders and the sin that so easily entangles. And let us run with perseverance [the race](run-the-race-set-before-us.html) marked out for us, fixing our eyes on Jesus, the pioneer and perfecter of faith. For the joy set before him he endured the cross, scorning its shame, and sat down at the right hand of the throne of God.”
In a compelling sermon titled “The Redeemer’s Face Set Like a Flint,” [Charles H. Spurgeon](Charles-Haddon-Spurgeon.html) strongly urged believers to imitate the Lord’s steadfast determination: “My great object is to lead you to love him who so loved you that he set his face like a flint in his determination to save you. O ye redeemed ones, on whose behalf this strong resolve was made,—ye who have been bought by the precious blood of this steadfast, resolute Redeemer, come and think awhile of him, that your hearts may burn within you, and that your faces may be set like flints to live and die for him who lived and died for you!” (In *The Metropolitan Tabernacle Pulpit Sermons*, Vol. 47, p. 362\. London: Passmore \& Alabaster).
|
Justification vs sanctification—what are the differences?
|
Answer
[*Justification*](justification.html), a term used in the Bible forensically/legally, is defined as “an act of God by which those who are unrighteous in themselves are nevertheless declared righteous before God while still in the sinning state.” Justification is a deliverance from the penalty of sin and is a past action for all believers, accomplished by Christ at the cross.
Paul summarizes the concept of justification: “So then as through one transgression \[Adam’s sin] there resulted condemnation to all men, even so through one act of righteousness \[Jesus’ sacrifice on the cross] there resulted justification of life to all men” (Romans 5:18, NASB).
By contrast, [sanctification](sanctification.html) is not the act of God declaring a person righteous; rather, it is the continual process by which God is actually making a person righteous. Sanctification is the deliverance from the power of sin and is a present and continuous process of believers becoming Christlike, accomplished by the Holy Spirit’s power and presence. Sanctification represents a believer’s victory over the flesh (Romans 7:24–25\), the world (1 John 5:4\), and the devil (James 4:7\).
The ultimate end result of our sanctification is that we will be found in Christ’s image, as Paul describes in Romans 8:29–30: “For those whom He foreknew, He also predestined to become conformed to the image of His Son, so that He would be the firstborn among many brethren; and these whom He predestined, He also called; and these whom He called, He also justified; and these whom He justified, He also glorified” (NASB).
In summary, justification happens when God declares a guilty sinner to be righteous; sanctification happens when God makes the believing sinner righteous. Justification is a one\-time act; sanctification is a continual process. Justification releases us from the penalty of sin; sanctification releases us from the power of sin. Both justification and sanctification are aspects of our “eternal salvation” (Hebrews 5:9\).
|
What is the lily of the valley (Song of Solomon 2:1)?
|
Answer
The [Song of Solomon](Song-of-Solomon.html) is an extended love poem. In Song of Solomon 2:1, the woman declares, “I am a rose of Sharon, a lily of the valleys.” Then the man affirms in verse 2, “Like a lily among thorns is my darling among the young women.” Then in verse 3 the woman responds, “Like an apple tree among the trees of the forest is my beloved among the young men.”
In the first verse, the woman says she is a [rose of Sharon](Rose-of-Sharon.html) and a lily of the valleys. Many different plants have been called a rose of Sharon, and we do not know the specific species that is referred to here. There is also some question as to how the lily of the valley is to be identified. Suggestions include wild\-growing anemone, hyacinth, tulip, iris, and gladiolus. In any case, the lily of the valley was a beautiful and fragrant plant. In the context of Song of Solomon, it may be that the woman is comparing herself to some common wildflowers that would not necessarily be considered valuable or beautiful when compared to cultivated flowers.
On the contrary, the man sees his beloved as a lily among thorns. Thorns are ugly, unattractive, and uninviting. But his beloved is a lily among the thorns—she stands out in his eyes, and her beauty outshines that of all other women. By the same token, the woman sees her bridegroom as an apple tree among the other trees in the forest—he is unique and valuable in her eyes.
The point seems to be that each lover finds the other superior to all the other options. The bride is a lily, as compared to thorns. The bridegroom is an apple tree, as compared to the other forest trees. There might be a lot of trees in the forest that are large and tall—like the mighty oak or the cedar of Lebanon. A rather small, scrubby apple tree would not seem to be very significant by comparison. However, when one considers the fruit that the apple tree gives, it is extraordinary. A person might chop down any number of trees for firewood, lumber, etc., but would most likely save an apple tree because of the fruit.
The point seems to be that comparing a beloved with others is all a matter of perspective. A lily of the valley compared to cultivated flowers might be rather insignificant, but compared to thorns that grow around it, it is beautiful. An apple tree is not the greatest tree in the forest, but when you consider the fruit that it gives, it is a wonderful tree.
This is the attitude that married people need to have when viewing each other. Each spouse needs to emphasize the positive strengths of the other. If one spouse looks around and starts to compare himself/herself against others who are better looking, more successful, richer, more powerful, more talented, more capable, etc., he or she may begin to feel inadequate or unworthy. It is the responsibility and privilege of the other spouse to point out the strengths and to demonstrate that “I only have eyes for you.” If the other spouse falls into the trap of negatively comparing his or her spouse with others, then things can go downhill quickly. [Pornography](pornography-Bible.html) and so much of what popular media defines as beautiful, sexy, or successful can be devastating to marriages because they set impossible, artificial standards that a spouse in real life can most likely never meet.
Every husband should see his wife as the lily of the valley and thank God for the beautiful and delightful blossom He has provided for him in the wilderness.
|
What is the key to not being afraid according to the Bible?
|
Answer
Everyone is afraid sometime, about something. We live in a world that offers plenty of chances to fear, and we can be rather creative in thinking of new things to be fearful of. Maybe that’s why one of the most oft\-repeated commands in the Bible is *do not be afraid*. Of course, the Bible does more than issue the command; it gives us good reasons why we do not need to be afraid.
Here are some biblical keys to not being afraid:
*Trust in God.* This has to be the starting point. Do we trust God or not? The psalmist models the proper choice: “When I am afraid, I put my trust in you” (Psalm 56:3\). Faith overcomes fear (Mark 4:40\). We remember that our Good Shepherd is with us, even “through the darkest valley” (Psalm 23:4\). We do not need to be afraid because He will never, ever forsake us (Hebrews 13:5\). He is our salvation, our strength, our defense, and “he has become my salvation” (Isaiah 12:2\). In trusting God, we pray to Him, we believe His Word, and we obey His commands. Scripture abounds with reasons we should not be afraid, based on our trust in the Lord (see Deuteronomy 31:8; Psalm 27:1; 34:4; 118:6; Isaiah 41:10; Matthew 10:28; John 14:27; Romans 8:38–39; 2 Timothy 1:7\).
Trust in God will counteract the effects of fear. The Bible’s admonition to not be afraid naturally implies [faith in God](faith-vs-fear.html). As Scottish minister Alexander McLaren put it, “Faith, which is trust, and fear are opposite poles. If a man has the one, he can scarcely have the other in vigorous operation. He that has his trust set upon God does not need to dread anything except the weakening or the paralyzing of that trust” (from “The Heath in the Desert and the Tree by the River” in *Triumphant Certainties: And Other Sermons*, Funk and Wagnalls Co., 1905, p. 247\).
*Don’t focus on the fear.* We choose what we dwell on. To focus on the source of fear is to engender more fear; to focus on the One who takes fear away is to find solace. We can choose to fix our thoughts on what is true, honorable, right, pure, lovely, and admirable. We “think about things that are excellent and worthy of praise” (Philippians 4:8, NLT). As [Jairus](Jairus-in-the-Bible.html) the synagogue ruler was bringing Jesus home to save his daughter, he received news that his daughter had died (Mark 5:35\). Immediately, Jesus told Jairus, “Don’t be afraid; just believe” (verse 36\). In other words, Jairus must forgo the natural focus on the tragedy and fear and focus instead on faith and the Lord’s nearness. In choosing to not be afraid, we remember that “the one who is in you is greater than the one who is in the world” (1 John 4:4\).
*Choose to praise the Lord.* “How good it is to sing praises to our God, how pleasant and fitting!” (Psalm 147:1\). Praise is an antidote to fear, and gratitude negates worry. [Habakkuk](Habakkuk-trust-God.html) the prophet was fearful of the invasion of his country, and he described his fear vividly: “I heard and my heart pounded, my lips quivered at the sound; decay crept into my bones, and my legs trembled” (Habakkuk 3:16\). But in the following verses, the prophet handles his fear in a godly manner: he “waited patiently” to see the Lord’s intervention (verse 16\). He acknowledged that difficult times could be on the way (verse 17\). He purposed to praise the Lord (verse 18\). And he focused on the Lord’s power and promises (verse 19\). In that focus, Habakkuk learned to not be afraid. And that’s how he ended his book, on a note of praise to the Lord.
*Remember the future God has promised His children.* We should not worry about tomorrow, Jesus clearly taught (Matthew 6:34\). In this life, we have God’s promise to meet every need His children have (Philippians 4:19\) and to accomplish His work in us (Philippians 1:6\). As David passed the throne to his son, he encouraged [Solomon](life-Solomon.html) in the knowledge of God’s plan for him: “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” (1 Chronicles 28:20\). In the next life, the redeemed have an even greater hope: “In his great mercy he has given us new birth into a living hope through the resurrection of Jesus Christ from the dead, and into an inheritance that can never perish, spoil or fade. This inheritance is kept in heaven for you, who through faith are shielded by God’s power until the coming of the salvation that is ready to be revealed in the last time” (1 Peter 1:3–5\). Jesus’ gentle words gladden the hearts of all who tend to fear: “Do not be afraid, little flock, for your Father has been pleased to give you the kingdom” (Luke 12:32\).
*Combat the temptation to fear.* We are in a spiritual battle, and one of the enemy’s tactics is to promote fear. In His grace, God has given us spiritual armor to wage a successful battle. We have “the [shield of faith](shield-of-faith.html) with which you will be able to quench all the fiery darts of the wicked one” (Ephesians 6:16, NKJV). There’s a wonderful promise here. The shield we wield extinguishes the flames of *all* the devil’s darts, including the temptation to fear. Faith overcomes fear of any kind, and it is with confidence in God that we take our stand (see verse 11\). Part of combating temptation is following the path of wisdom and obedience, which always brings good results: “When you lie down, you will not be afraid; when you lie down, your sleep will be sweet” (Proverbs 3:24\).
John Newton’s hymn “How Sweet the Name of Jesus Sounds,” first published in 1779, expresses the hopeful spirit within the believer:
“How sweet the name of Jesus sounds
In a believer’s ear!
It soothes his sorrows, heals his wounds,
And drives away his fear.”
|
What does it mean that God makes our feet like the feet of a deer (Habakkuk 3:19)?
|
Answer
Several places in Scripture refer to God making our feet “like hinds’ feet” (Habakkuk 3:19; 2 Samuel 22:34; Psalm 18:33, KJV). More modern translations speak of “the feet of a deer.” This metaphoric language describes the blessings the presence of God brings to a situation. A well\-known book by this title explores the journey of a person who learns to overcome fear and suffering like a deer leaping over obstacles.
The deer, or hind, referenced here can also be called a gazelle, a graceful, swift, and sure\-footed animal that can climb sheer rocky cliffs and never stumble or fall. In climbing, the deer can place her back feet exactly where her front feet were, thus needing only two sturdy footrests instead of four. She can scamper across what appears to be a vertical cliff, unafraid and undeterred by seemingly impassable terrain.
That is the picture the inspired writers draw for us when they describe their sure\-footed reliance on the Lord in times of crisis. [Habakkuk](Habakkuk-trust-God.html) had cried out to God about the sinful condition of his nation, and he had some questions about the methods God was going to use to correct the situation. But, like the psalmists, Habakkuk did not stop with penning his frustration; he continued wrestling with his confusion until the Lord brought him to a place of resolution. Habakkuk 3:17–19 expresses the faith of the prophet in the face of troubled times:
“Though the fig tree does not bud and there are no grapes on the vines, though the olive crop fails and the fields produce no food, though there are no sheep in the pen and no cattle in the stalls, yet I will rejoice in the Lord, I will be joyful in God my Savior. The Sovereign Lord is my strength; he makes my feet like the feet of a deer, he enables me to tread on the heights.”
When we run with hinds’ feet on high places, treading “on the heights,” we live above our circumstances. God gives us the grace, courage, and inner strength we need to press on to attain new heights and experience new vistas. With the swiftness of a deer, we can escape our enemies and gain freedom. All this is because “the Sovereign LORD is my strength” (Habakkuk 3:19\).
Regardless of what others may do, we keep our eyes securely fastened on the Lord Jesus Christ (Hebrews 12:2\). We run with endurance the race set before us (Hebrews 12:1\) and refuse to give up until God calls us home (Philippians 3:12–14\). We watch with amazement as He accomplishes His work in and through us, and we give Him all the praise and glory (Romans 11:36; Philippians 4:20\). We shake off the temptation to live for ourselves, and like a deer on a mountain slope, we step boldly into whatever God has called us to do.
In the midst of trying times, it is easy to become overwhelmed with [discouragement](overcoming-discouragement.html). Habakkuk definitely lived in trying times, but his solution was to redirect his attention to the Lord. God is the Solid Rock that never fails (Psalm 144:1–2\). With God’s promises as our strong foundation, we can walk in freedom and courage, as unafraid and undaunted as a deer leaping on high places.
|
Is “I will deliver” or “Will I deliver” the correct translation of Hosea 13:14?
|
Answer
Comparing different translations of the Bible, readers may notice a contrast at Hosea 13:14\. Some Bible translations, such as the NIV, say that God *will* deliver Israel from death:
“I will deliver this people from the power of the grave;
I will redeem them from death.
Where, O death, are your plagues?
Where, O grave, is your destruction?”
Other translations, such as the NET, say that God will *not* deliver Israel:
“Will I deliver them from the power of Sheol? No, I will not!
Will I redeem them from death? No, I will not!
O Death, bring on your plagues!
O Sheol, bring on your destruction!
My eyes will not show any compassion!”
Are the first two sentences declarative (“I will”), or are they interrogative (“Will I?”)? As declarative sentences, the text implies a promise that God will rescue the people; as interrogative sentences, God is stating He will not. Compounding the issue is Paul’s use, in 1 Corinthians 15:55, of part of the Hosea passage. “Where, O death, is your victory? Where, O death, is your sting?” is often recited as a Christian victory cry.
The root cause of the uncertainty is the structure of ancient language. In [Ancient Hebrew](Biblical-Hebrew.html), which has no punctuation, questions are identified in various ways. Some use explicit question words, translated as “who” or “why,” as in the first half of Genesis 4:9\. Other questions add the Hebrew letter *he* (ה) before the statement, as in the second half of Genesis 4:9\. In other cases, the question is identified purely by context: where a declaration seems out of place, it may be that it was meant as a rhetorical question, especially if that approach better fits the message of the surrounding passage. Hosea 13:14 seems to be one of those instances. The process feels unnatural to most English speakers but was instinctive for native Hebrew readers.
Close examination suggests the rhetorical “will I?” interpretation is more accurate. A promise of deliverance doesn’t fit with the rest of the text. Everything in the passage involves God’s judgment against Ephraim. In fact, threat *builds* throughout the chapter. In Hosea 13:14, God rhetorically asks about sparing Ephraim, and then He answers His own question by calling for the plagues of death and the sting of Sheol, declaring His eyes will not show compassion. This would be like a judge saying, “Shall I let this prisoner go? Executioner, where is your axe? I will not have pity.”
This raises the question of Paul’s reference to this verse, seen in 1 Corinthians 15:55\. Paul begins in verse 54 by quoting Isaiah 25:8, declaring the defeat of death. His next quotation is from Hosea 13:14—the references to the powers of death. In the original Old Testament text, God is calling on those forces to bring judgment against Ephraim. Paul, in citing the same text, is using the words as a taunt against death—exclaiming how law and sin bring us doom, but Christ brings us salvation (1 Corinthians 15:56–57\). Using the same analogy as above, a person rescued from execution might celebrate by repeating the judge’s question “Executioner, where is your axe?” as a way to highlight his victory.
Why, then, do some translations choose to phrase Hosea 13:14 as a promise, not a threat? Individual translation teams will have their own reasons. It may be that the connection to 1 Corinthians 15:55 and tradition weigh heavily on their decision. Others may disagree that the context suggests a question, noting that Hosea does have a habit of abruptly switching tone and topic.
It’s also important to note that the two choices—promise or threat—don’t present any doctrinal conflict. In other words, the difference between the two options is practically irrelevant. Hosea chapter 13 clearly means Ephraim will be judged. The only question is whether verse 14 is an uninterrupted part of that prophecy or one of many Old Testament references to the coming Messiah (see Daniel 9:25–26; Psalm 132:11; Isaiah 35:5–6\).
|
What does the Bible say about covetousness?
|
Answer
“Thou shalt not covet.” Any recitation of the Ten Commandments ends with the prohibition against covetousness, the desire to have the wealth or possessions of someone else. But Exodus 20:17 goes farther than merely forbidding covetousness, giving examples of things people covet: “your neighbor’s wife, or his male or female servant, his ox or donkey, or anything that belongs to your neighbor.” Those particulars help explain covetousness so that we understand God’s intent and why covetousness is sin.
**You shall not covet your neighbor’s wife.** One way we covet is through lust. [Lust](what-is-lust.html) is a strong desire for something that God has forbidden. When we covet the spouse of someone else, we are emotionally leaving the one we pledged our lives to. We may never touch the person we covet inappropriately, but, in our hearts, we desire that which is not ours, and that is sin. Jesus equated inward lust with outward adultery (Matthew 5:28\). While the latter has more devastating consequences in this life, the former is equally repugnant to God. It is impossible to love our neighbor while at the same time coveting his or her spouse (see 1 Peter 1:22; Mark 12:33\). Covetousness causes us to see neighbors as rivals, and that creates [jealousy](jealousy-Bible.html) and [envy](Bible-envy.html) and may eventually lead to acting out our inward sin (James 1:14–15\).
**You shall not covet his male or female servant.** In most cultures, having servants means that the household is doing well financially. Human beings are prone to comparison, and we judge our own success by how we think we compare to others. Modern\-day coveting often takes the form of “keeping up with the Joneses” and leads to dissatisfaction with what God has given us.
For example, Mrs. Smith enjoys her small home and doesn’t mind the daily work it requires. Then she visits Mrs. Tate, who has a maid, a cook, and a butler. The home is spotless and the dinner superb. She goes home and feels dissatisfied with her own house. She imagines how much easier life would be if she had servants like Mrs. Tate has. She begins to despise her own simple recipes, the continual chore of laundry, and having to answer her own door. Coveting her neighbor’s servants will lead Mrs. Smith to an ungrateful spirit and a lack of contentment (Proverbs 15:16; Luke 12:15; Philippians 4:11\).
**You shall not covet your neighbor’s ox or donkey.** In ancient economies, service animals represented a man’s livelihood. A man with several sturdy oxen could plow and harvest more crops. Donkeys were pack animals used by traders and merchants. Men with many donkeys were doing well and could even rent them to others, bringing in more revenue. Coveting the work animals of another meant dissatisfaction with one’s own livelihood. The attitude of covetousness created resentment toward God and jealously toward neighbors.
Today, coveting a neighbor’s ox or donkey may sound something like this: “Why does he get all the breaks? I work just as hard as he does, but I get nowhere. If I just had what he has, I could do better, too.” We cannot love and serve our neighbors if we are jealous of their station in life. Coveting another’s livelihood can result in believing that God is not doing a good job caring for us, as we accuse Him of being unfair in the way He has blessed someone else (2 Thessalonians 1:5–6\).
**You shall not covet anything that belongs to your neighbor.** This command covers all possessions. We need to guard our hearts against slipping into covetousness in any area.
King Ahab is a biblical example of someone overcome by the evils of coveting (1 Kings 21:1–16\). As the king of Israel, Ahab had everything he needed, yet he saw a vineyard he did not own and coveted it. His covetousness led to discontent, pouting, and eventually murder when his wicked wife, Jezebel, seized the vineyard for him and had its rightful owner killed. When we allow covetousness to have its way, it can lead to greater evils.
First Timothy 6:6–10 gives us the cure for covetousness: “But godliness with contentment is great gain. For we brought nothing into the world, and we can take nothing out of it. But if we have food and clothing, we will be content with that. Those who want to get rich fall into temptation and a trap and into many foolish and harmful desires that plunge people into ruin and destruction. For the love of money is a root of all kinds of evil. Some people, eager for money, have wandered from the faith and pierced themselves with many griefs.” God gave us commands against coveting for our own good. We cannot be covetous and thankful at the same time. Covetousness kills contentment, joy, and peace. When we stay continually aware of all God has done for us, we safeguard our hearts against covetousness (1 Thessalonians 5:18\).
|
What is scientism?
|
Answer
According to Duke University Philosophy Professor Alex Rosenberg, scientism is the worldview that all atheists share. It “is the conviction that the methods of science are the only reliable ways to secure knowledge of anything, that . . . science provides all the significant truths about reality. . . . Being scientific just means treating science as our exclusive guide to reality” (*The Atheist’s Guide to Reality: Enjoying Life Without Illusions* , W. W. Norton \& Company, 2011, p. 6–8\). In other words, our religious or philosophical beliefs do not appropriately inform our understanding of a given claim. Only science defines our reality.
Followers of scientism hold to the idea that science alone is trustworthy and that science alone can provide answers to moral questions. The result of this belief system is that its supporters, in their support for [abortion](abortion-Bible.html), for example, attempt to find a scientific basis to say that human embryos are not human; and they present controlled breeding programs such as [eugenics](eugenics-Bible.html) as scientifically valid, despite the moral repulsiveness of such programs.
University of Miami Philosophy Professor Susan Haack goes a step further, saying that scientism is “an exaggerated kind of deference toward science, an excessive readiness to accept as authoritative any claim made by the sciences, and to dismiss every kind of criticism of science or its practitioners as anti\-scientific prejudice” (*Defending Science—Within Reason: Between Scientism and Cynicism*, Prometheus Books, 2007, p. 17–18\). Such scientific extremism could be described as a sort of religious radicalism. Indeed, scientism is often used to explain away the existence of God.
Interestingly, science often uses things that are not “scientific,” such as introspection or memory, in order to provide knowledge; thus, we can rightly ask, how can non\-science observations lead the proponent of scientism to accept the resulting hypothesis as valid? What is the basis for the truth proposition without the ability to make purely scientific measurements unaffected by bias? Scientism raises more philosophical questions than it answers.
One philosophical issue raised is the fact that the thesis of the correctness of natural science is not itself a product of natural science, so it does not meet its own criteria. If we cannot know, scientifically, that scientism is true, why should we believe scientism in the first place?
We as human beings have moral and religious beliefs. Just as scientism sees fit to define itself with knowledge from outside the scientific realm, those who are not adherents of scientism inform their beliefs with knowledge from outside the scientific realm, viz., from religion and philosophy. And there is much in life that cannot be measured, quantified, or defined scientifically—everyday issues concerning trust, love, and relationships, for example, are beyond the realm of science. As [C. S. Lewis](C-S-Lewis.html) wrote, “To be incommunicable by Scientific language is, so far as I can judge, the normal state of experience” (*Christian Reflections*, “On Religious Language,” 1967, p. 138\).
The weakness of scientism can be seen in the debate between evolution and creationism. Neither evolution nor creationism can be proved via controlled laboratory experiments using well\-defined principles of the [scientific method](scientific-method.html); therefore, how can one reject either one out of hand simply through the application of fundamental beliefs? Scientism relies upon untestable assumptions yet still draws conclusions that its adherents feel are favorable, and Christians draw conclusions using observations of life, behavior, and even thought patterns influenced by the Holy Spirit.
At the end of the day, scientism, with its over\-valuation of science, is a religion, just as Christianity is a religion. One offers hope for the future and eternal life. The other does not. When the [Book of Life](book-of-life.html) spoken of in Revelation 20:12 is opened, you will want your name to be found there, with the names of all the others who have trusted Jesus Christ. It is Jesus who saves, not our understanding of science.
|
What does the Bible mean when it tells us to fear not?
|
Answer
The Bible’s commands to “fear not” are plentiful and occur in a variety of contexts. As God’s people, we are not to be fearful. We have no reason to live in fear.
The Bible often says things like, “Do not fear,” “Do not be afraid,” and “Fear not.” Of course, these commands do not contradict the command to “fear God” (1 Peter 2:17\). The fear of God keeps us *from* sin; the fear of man leads *to* sin, and that is what we are to avoid: “The fear of man brings a snare” (Proverbs 29:25, NKJV). Also, the biblical command *do not fear* does not negate the need for prudence and caution in this world. We are not to be cavalier but prayerful in the face of danger.
The fear that the Bible tells us to avoid is concern mixed with anxiety or dread; it is the feeling of alarm we have when we expect trouble or danger. Followers of Christ are not to live in a state of [anxiety](Bible-anxiety.html). We have higher expectations than simply anticipating trouble. In fact, we have the means to rise above fear: “God gave us a spirit not of fear but of power and love and self\-control” (2 Timothy 1:7, ESV).
God’s command to “fear not” is applied in several ways in the Bible. For example, the fear of what other people think should never prevent us from obeying the Lord (see 1 Samuel 15:24; John 9:22\). We should not fear lacking provision in this world (Luke 12:6–7\). We are not to fear the plans of the wicked, even when they rise to power (Psalm 37:1–2, 9–17, 35–38\).
When the Bible tells us, “Do not fear,” it means we are not to allow anxiety or fretfulness to rule our lives or take root in our hearts. We are not to be people of panic. We are to be people of faith.
Having been justified by God, we need not fear divine condemnation (Romans 8:1\). Having been chosen by God, we need not fear His rejection (Ephesians 1:4–6; Luke 12:32; Jude 1:24\). With Christ as our Shepherd, we need not fear the valley of the shadow of death (Psalm 23:4\). With the Maker of heaven and earth watching over us, we need not fear anything (Psalm 121\).
Psalm 91 speaks of the one who “dwells in the shelter of the Most High” and who says of God, “He is my refuge and my fortress, my God, in whom I trust” (verses 1–2\). Those who trust in God can live fearlessly: “You will not fear the terror of night, nor the arrow that flies by day, nor the pestilence that stalks in the darkness, nor the plague that destroys at midday. A thousand may fall at your side, ten thousand at your right hand, but it will not come near you” (verses 5–7\). There is a direct correlation between faith and the confidence to face the dangers of life: “If you say, ‘The Lord is my refuge,’ and you make the Most High your dwelling, no harm will overtake you, no disaster will come near your tent” (verses 9–10\). We rest in God’s promise: “‘Because he loves me,’ says the Lord, ‘I will rescue him; I will protect him, for he acknowledges my name. He will call on me, and I will answer him; I will be with him in trouble’” (verses 14–15\).
Matthew’s account of the [resurrection of Christ](resurrection-Christ-important.html) presents two very different results of that miracle. When the angel descended to the tomb and rolled the stone away, “the guards shook with fear when they saw him, and they fell into a dead faint” (Matthew 28:4, NLT). The angel let them lie there. But later, the angel spoke to the women who visited the tomb: “Don’t be afraid! . . . I know you are looking for Jesus, who was crucified. He isn’t here! He is risen from the dead” (verses 5–6, NLT). With one group, God takes away their fear; with the other group, He allows fear to overwhelm them. The difference was one of belief versus unbelief.
|
Who was Albertus Magnus?
|
Answer
Albertus Magnus, also known as St. Albert the Great or Albert of Cologne or Albert of Lauingen, was born Albert de Groot in Bavaria sometime between 1193 and 1206\. Albertus is thought of as the greatest German philosopher and theologian of the Middle Ages, though he was a brilliant scientist and teacher as well. Catholics consider him the patron saint of scientists.
Albertus Magnus began his career in the church as a Dominican friar and later became the bishop of Regensburg. One of his early works of scholarship was a commentary on virtually all the writings of Aristotle after translating the papers from Latin; he also included the notes of Arabian commentators. His other written works, including *Physica*, *Summa Theolagiae*, and *De Natura Locorum*, represent the entire body of knowledge available to scholars at that point in history. Albertus taught at various places, including the University of Paris, where he became a teacher to [Thomas Aquinas](Saint-Thomas-Aquinas.html).
During the Middle Ages, it was common for scientists and academics to simply study information in books. But Albertus experimented with and observed a wide array of natural sciences such as geology, astronomy, mineralogy, zoology, and chemistry. Such experimentation was unusual in that day, and rumors arose that he was performing witchcraft. Stories spread about how he was able to influence the weather and harness the magic power of stones and minerals. According to one legend, Albertus discovered the philosopher’s stone and passed it on to Aquinas. After Albertus’s death in 1280, many books on alchemy were falsely attributed to him and distributed in an attempt to capitalize on his fame. His own writings in science, mathematics, logic, theology, music, and many more topics were collected in thirty\-eight volumes in 1899\.
Throughout his lifetime, Albertus Magnus pursued scientific learning in conjunction with theological studies. Albertus believed that there are two paths to knowledge: God’s revelation, and philosophy and science. Following the path of revelation requires faith, and following the path of philosophy and science requires observation and reason. According to Albertus, faith and reason are both leading to one truth.
The Catholic Church canonized Albertus in 1931, and at the same time he was given the title [doctor of the church](doctors-of-the-church.html) by Pope Pius IX. His remains, considered a holy relic, are held in St. Andreas Church in Cologne, Germany. His feast day is November 15\.
Albertus Magnus’s influence is still seen in a wide array of specialized sciences, and he is rightly respected as one of the great thinkers of the Middle Ages. As a devout Catholic, Albertus Magnus taught many things that depart from biblical truth. His veneration of Mary (whom he claimed to have seen as a young man), his reliance on church tradition, and his belief in a works\-based salvation should be cause for concern among New Testament believers. As for Albertus’s sainthood, the Bible does not condone the elevation of anyone to “sainthood”—the plain teaching of Scripture is that everyone in Christ is a saint (Romans 1:7\). As with any man\-made system, we should examine what Albertus Magnus taught and the Dominican Order he espoused in light of Scripture. Then, “hate what is evil; cling to what is good” (Romans 12:9\) and follow Christ (John 21:22\).
|
What does the Bible say about excellence?
|
Answer
Excellence is the quality of excelling, of being the very best at something. Human beings have an intrinsic desire to see excellence. In every people group across the world, excellence is prized and rewarded. Whether it is a tribe celebrating excellence in hunting or a Wall Street accountant promoted because of his excellence in finance, our appreciation of excellence comes from our Creator. To be made in God’s image means that He imparted some of His character qualities to us (Genesis 1:27\). We crave justice because He is just (Psalm 9:16\). We love because He is love (1 John 4:16\). And we strive for excellence because He is excellent in everything He does (Deuteronomy 32:4\).
Many things get in the way of human excellence, including apathy, carelessness, and [laziness](laziness-Bible.html). Our sinful nature is that part of us that is unlike God and is in fact in opposition to God and His excellence. We are all born sinners, and that sin manifests itself in a thousand ways. We cut corners, we shirk, we settle for second best (or third or fourth best) if the effort to achieve excellence is more than we’re willing to give. God’s cure for our careless ways is to remind us that He is our ultimate judge. We must answer to Him for how we spend our time, our resources, and our energy (Matthew 12:36; 1 Corinthians 3:13–15\). Striving for excellence should be a part of all we do: “Whatever you do, work at it with all your heart, as working for the Lord, not for human masters, since you know that you will receive an inheritance from the Lord as a reward. It is the Lord Christ you are serving” (Colossians 3:23–24\).
Aware that it is Christ Himself we are serving, we don’t want to present Him with anything but excellence. Whether it is sweeping streets or running a country, we should strive for excellence in [work ethic](Christian-work-ethic.html), in character, and in craftsmanship. No one is good at everything, but we’re all good at something. God expects us to develop the skills and gifts He’s given us in order to serve Him and others better. Paul addressed the subject of excellence in Romans 12:6–8: “We have different gifts, according to the grace given to each of us. If your gift is prophesying, then prophesy in accordance with your faith; if it is serving, then serve; if it is teaching, then teach; if it is to encourage, then give encouragement; if it is giving, then give generously; if it is to lead, do it diligently; if it is to show mercy, do it cheerfully.” In other words, find your gifts and use them with excellence.
[Joseph](life-Joseph.html) is an example of a young man who did his best at everything he was given to do. Even when Joseph was unjustly imprisoned, he was able to impress the warden with his excellent character and work ethic (Genesis 39:1–2, 20–23\). Because of his commitment to excellence and God’s hand upon him, Joseph rose to power in a nation that had once enslaved him.
God does not promise to bless and help the lazy; rather, He has words to prod them to action (Proverbs 6:6–11; 10:4\). But God is pleased with the diligent (Proverbs 10:3–4; 13:4;). Since God gives us His best in every way, we owe it to our Creator to pursue excellence in everything He’s given us to do (Ecclesiastes 9:10\).
|
What is the importance of Christian unity?
|
Answer
Shortly before He went to the cross, Jesus prayed for unity among His followers: “Holy Father, protect them by the power of your name, the name you gave me, so that they may be one as we are one” (John 17:11\).
Later in the same prayer, Jesus asked “that all of them may be one, Father, just as you are in me and I am in you. May they also be in us. . . . I have given them the glory that you gave me, that they may be one as we are one—I in them and you in me—so that they may be brought to complete unity” (John 17:21–23\). Obviously, Christian unity is important to our Lord.
Jesus not only prayed for unity, but He gave the reasons that Christian unity is important: He asked that all believers may be in the Father and the Son, “so that the world may believe that you have sent me” (John 17:21\). And then Jesus prayed for “complete unity” so that “the world will know that you sent me and have loved them even as you have loved me” (verse 23\). When Christians are united in Christ, the world sees two things clearly: Jesus was sent by the Father, and Jesus loves His church.
In Romans 15:5–6, we see another, more general reason that Christian unity is important: “May the God of endurance and encouragement grant you to live in such harmony with one another, in accord with Christ Jesus, that together you may with one voice glorify the God and Father of our Lord Jesus Christ” (ESV). The bottom line is God’s glory. God’s people should be speaking with one voice in glorifying God.
Christian unity comes with [Christian maturity](spiritual-maturity.html), and it is always something that we strive to attain. Paul instructs us to “make every effort to keep the unity of the Spirit through the bond of peace” (Ephesians 4:3\). Helping us toward that unity are the gifts of the Spirit. God has given each Christian [different gifts](spiritual-gifts.html), and their exercise in the edification of the church leads to more and more unity. One purpose of the gifts is that “we all reach unity in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ” (Ephesians 4:13\).
To promote Christian unity, God presents the church in 1 Corinthians 12:12–27 as a [living body](body-of-Christ.html). The body has many members, each with specialized work to do, but all the parts are united in the Head of the Body, which is Christ (see Ephesians 4:15\).
Christians naturally form local communities in which no one needs to rejoice or suffer alone (Romans 12:15; 1 Corinthians 12:26\). Christians from many different backgrounds working in unity display the power of the gospel and the universality of its saving message (Galatians 3:26–28\). Christians bring honor to God’s name by pursuing unity in the power of the Holy Spirit who brings us together as one through faith in Christ.
Christian unity is a virtue, but there are some things that can and should limit unity. We don’t pursue unity simply for the sake of unity; it is Christ and His truth that unite us. Scripturally, we are to separate from professed brothers and sisters in Christ who live in persistent, unrepentant sin (Matthew 18:15–17; 1 Corinthians 5:1–2\) and from those who teach false doctrine (Revelation 2:14–15\). “Watch out for those who cause divisions and put obstacles in your way that are contrary to the teaching you have learned. Keep away from them” (Romans 16:17\).
As Ephesians 4:13 intimates, we won’t reach full Christian unity until we attain “to the whole measure of the fullness of Christ.” So we probably won’t fully realize Christian unity in this world. But we strive for it. The unity that faith in Christ brings extends God’s love on earth and demonstrates the truth of who Jesus is. Unity in the church also foreshadows the worship in heaven, where a great multitude “from every nation, tribe, people and language” stands before God and cries out with a loud voice, “Salvation belongs to our God, who sits on the throne, and to the Lamb” (Revelation 7:9–10\).
|
Is God’s love reckless?
|
Answer
“God is love” (1 John 4:8\), and that love is described and illustrated in many ways in the Bible. Recently, God’s love has been popularly described as “reckless,” a description that has stirred some controversy due to the actual meaning of the word *reckless*.
The idea that God’s love is reckless was popularized by a worship song called “Reckless Love,” written by Caleb Culver, Cory Asbury, and Ran Jackson and recorded by Cory Asbury. The song was published by Bethel Music. In 2018 the song spent 18 weeks at number one on Billboard’s U.S. Hot Christian Songs chart and over a year in the Top 10\. It won the 2019 Dove Song of the Year and the Christian Song of the Year Awards from both BMI and ASCAP. It was also nominated for a Grammy Award in 2019\. In 2020 Charisma House Publishing released a companion devotional book, *Reckless Love: A 40\-Day Journey into the Overwhelming, Never\-Ending Love of God*.
Here are the lyrics to the chorus of “Reckless Love”:
“Oh, the overwhelming, never\-ending, reckless love of God
Oh, it chases me down, fights ’til I’m found, leaves the ninety\-nine
I couldn’t earn it, I don’t deserve it, still You give Yourself away
Oh, the overwhelming, never\-ending, reckless love of God.”
Controversy over the notion that God’s love is reckless centers on the meaning of *reckless*, defined by Merriam\-Webster as “1\) marked by lack of proper caution; 2\) irresponsible.” Critics of the “reckless love” wording point out that *reckless* carries the connotation of foolishness or acting ill\-advisedly. A reckless type of love is usually thought of as a feeling akin to infatuation. Romeo and Juliet had a reckless love, taking no thought of the consequences of their actions. Can an attribute of God, demonstrated by God, be truly thought of as foolish, irresponsible, or improper in any way?
Biblically, God’s love is purposeful (Ephesians 1:4–7\), eternal (Jeremiah 31:3\), steadfast (Psalm 51:1\), great (Ephesians 2:4\), intense (Romans 8:39\), and self\-sacrificial (Romans 5:8; 1 John 3:16\). God’s love is also patient, kind, and unfailing; it is not envious, boastful, proud, rude, self\-seeking, or easily angered; love keeps no account of wrongs and takes no pleasure in evil; it rejoices in the truth, bears all things, believes all things, hopes all things, and endures all things (1 Corinthians 13:4–7\).
The Bible’s descriptions show that God’s love is the opposite of reckless. A reckless person acts with little to no forethought, but God chose believers before the foundation of the world (Ephesians 1:4\). Recklessness implies an inability to see the future, but God knows the end from the beginning (Isaiah 46:10\). Reckless love doesn’t heed consequences, but God knew full well what His love would require. Jesus did not go blindly to the cross; He [set His face like flint](face-like-flint.html) to reach it (Isaiah 50:7; Luke 9:51\). Reckless love can easily fade once reality sets in; God’s love never ends (1 Corinthians 13:8\).
Does all this mean that the song “Reckless Love” is unbiblical? Giving the songwriters the benefit of the doubt, we can assume that they are speaking from the perspective of human appearances. That is, God’s love is so extravagant that, from our human perspective, it *seems* to be reckless. To an outsider—to anyone who doesn’t understand who God is—the way that [He loves His children](does-God-love-me.html) looks to be rash and maybe even foolish. Why would He love us? Why would He give up so much to redeem us and restore us to His fellowship? To use the [parable](parable-lost-sheep-coin.html) to which the song alludes, why would the shepherd leave the ninety\-nine to rescue the one?
So, in the sense that God’s redeeming love is unrestrained, lavish, and utterly surprising to sinners, we could say that it is “reckless.” Such a description is at home in songwriting and poetry. At the same time, we understand that God’s love is not “reckless” in the sense of being crazy, brash, or unthinking.
|
Did Moses have children?
|
Answer
According to 1 Chronicles 23:14–15, Moses had two sons, Gershom and Eliezer, who were counted as part of Levi, the priestly tribe dedicated to the responsibilities of worship in the tabernacle.
In Exodus 2, Moses fled from Egypt after killing an Egyptian whom he had seen beating a Hebrew slave. Moses went to live in the land of Midian, where he met Zipporah and her father Jethro (who was also called Reuel). Moses married Zipporah and settled down there to work for Jethro as a shepherd (verse 21\). Moses and Zipporah had a son whom Moses named Gershom, saying, “I have become a foreigner in a foreign land” (verse 22\). *Gershom* means “sojourner there.” The birth of Gershom seemed to be a sign for Moses that he had done the right thing by fleeing from Egypt.
[Moses](life-Moses.html) and Zipporah had a second son in Midian. His name, Eliezer, means “my God is helper.” Moses named Eliezer in response to God helping him escape Egypt as a fugitive on the charge of murder. Eliezer is only mentioned twice in the Bible, and then only as Moses’ son (Exodus 18:4 and 1 Chronicles 23:15\). Nothing more is known of Eliezer except that he had one son named Rahabiah, who had numerous descendants (1 Chronicles 23:17, 25–26\).
A perplexing account involving Moses, his wife, and their son Gershom is found in Exodus 4:24–26\. After receiving God’s call to return to Egypt to lead the Hebrew people out of bondage (Exodus 3:7—4:9\), Moses took Zipporah and their two children and began to travel to Egypt. Along the way, God came without warning to kill Moses. Moses, who was about to lead the circumcised people of Israel, had not yet circumcised his own son.
[Zipporah](Zipporah-in-the-Bible.html) quickly intervened, taking a flint knife to circumcise Gershom, in conformity with the prescribed sign of the [Abrahamic Covenant](Abrahamic-covenant.html). She touched her husband’s feet with the child’s foreskin and said, “Surely you are a bridegroom of blood to me” (Exodus 4:25\). After that, God let Moses live (verse 26\).
Moses’ failure to [circumcise](circumcision.html) Gershom was a serious offense to God. Some scholars suggest that Moses had not circumcised the child because Zipporah was opposed to the practice, as her “bridegroom of blood” comment seems to indicate. In any event, God made it abundantly clear to Moses that he must be obedient in all aspects of the covenantal relationship if he was to be a fitting mediator and savior to God’s people. For Moses to successfully carry out God’s commission, he would have to prove himself to be a faithful servant of the Lord in his own house first.
It was probably at this point that Zipporah and her two sons were sent back to Jethro in Midian, because they did not end up accompanying Moses all the way to Egypt (Exodus 18:2–3\). Moses’ wife and two children remained in the care of Jethro until God had miraculously delivered the Hebrew people out of slavery in Egypt. Jethro returned Zipporah, Gershom, and Eliezer to Moses after the Israelites had reached Mount Sinai in the desert (Exodus 18:5–12\).
|
What is Absalom’s Monument?
|
Answer
[Absalom](who-was-Absalom.html) was the son of King David who attempted to overthrow his father and take the kingdom for himself. For a while it looked as if Absalom might be successful, but in the end, Absalom was killed and the throne was restored to David. The whole story is told in 2 Samuel 15—18\. Absalom’s Monument is mentioned in 2 Samuel 18\.
Absalom was killed in battle in the [forest of Gilead](land-of-Gilead.html). His body was thrown into a pit and covered with a large heap of rocks. Scripture then gives us this note: “During his lifetime Absalom had taken a pillar and erected it in the King’s Valley as a monument to himself, for he thought, ‘I have no son to carry on the memory of my name.’ He named the pillar after himself, and it is called Absalom’s Monument to this day” (2 Samuel 18:18\).
Today in Israel, there is a structure that is called “Absalom’s Monument” or sometimes “Absalom’s Tomb.” Based on the record of 2 Samuel 18:17, Absalom’s burial place was not memorialized. According to verse 18, “Absalom’s Monument” was still standing at the time of the writing of 2 Samuel. The monument was erected by Absalom during his lifetime as a tribute to himself, but there is no mention of his being buried there.
The monument in Israel today called “Absalom’s Monument” or “Absalom’s Tomb” is in the [Kidron Valley](Kidron-Valley.html) (which most people identify as the ancient “King’s Valley”). The bottom of the monument is carved out of a hillside from solid rock, and the conical roof is also carved, but not out of the same piece of rock. However, as with many sites in the Holy Land, Absalom’s Monument is probably not what it is billed to be. The structure’s design was inspired by Greek architecture, and archeologists have dated it to the first century. As a tomb, it does not seem to fit the description given in the biblical record. Absalom was buried under a pile of rocks. Unless his body was later moved to the location of his monument, the “Absalom’s Tomb” in Israel today cannot be Absalom’s true resting place. But then we have the problem of the structure’s design. The Bible says the monument Absalom built for himself was a pillar, which seems to be an odd way to describe the present “Absalom’s Monument,” which is roughly an 8ˈ x 8ˈ square room (tomb).
Despite the discrepancies, it had been a tradition for many years for people to throw rocks at the Absalom’s Monument to show their distaste for Absalom’s rebellion. It was also the practice of parents to take their unruly children to view the monument to help remind them of the ultimate destiny of disrespectful children.
|
I’m young. How can I live the Christian life?
|
Answer
Every generation has its challenges in trying to live the Christian life. Teenagers and young adults may face greater struggles than those in other age categories because new temptations clash with inexperience, and that can translate into disaster. Young people are still learning how to handle the world. Without the wisdom and life experience older generations rely on to overcome temptation, a young person can feel at a loss when pursuing godliness in an ungodly world. However, young people who want to follow Christ can avoid many pitfalls by following a few instructions:
1\. Recognize that you are in a learning season of life. Our culture praises self\-expression and urges the young to voice their opinions at every opportunity. While we all have the right to an opinion, wise young people recognize that they may not have the wisdom that many older people have earned, so they choose to listen and learn. Proverbs 13:20 says, “Whoever walks with the wise becomes wise, but the companion of fools will suffer harm.” Rather than automatically discounting anything the older generation has to say, a young person desiring to live a Christian life will welcome the lessons learned through the experiences of others. By asking questions, challenging assumptions, and comparing ideas with the principles in God’s Word, you will build a foundation for a well\-constructed opinion that is worth voicing.
2\. Remain vigilant over the [lust of the flesh](lust-of-the-flesh.html) and sexual sin (1 John 2:15–16\). Young people must learn to handle passions, new feelings, and intense desires as they are in the process of becoming adults. The biological surges can feel overwhelming, especially to young men. Sexual lust can hit with such force that a young person who desires to live for Christ may feel out of control at times. God understands, and He has given detailed instruction in His Word to help keep those passions from ruining your life (1 Corinthians 6:18\).
Romans 13:14 says, “Put on Christ and make no provision for the flesh and its lusts.” We “make provision” when we give our weak and sinful flesh more credit than it deserves. When we put ourselves in compromising situations and then expect ourselves to do the right thing at the last minute, we are making provision for our flesh. For example, a young person who attends a party hosted by acquaintances known for their drinking, drug use, and immoral behavior is making provision for the flesh. Intentions of doing the right thing in such a circumstance often get swept away by peer pressure or curiosity about sin. Wise people know their own weaknesses and steer clear of situations that might exploit them.
3\. Recognize and reject idealistic expectations. Idealism creates unrealistic assumptions that can lead a young person into making poor decisions with lifelong consequences. Idealism about marriage, government, and finances can defeat the Christian life of a young person, as can idealism about the church. Many Christian young people leave the church because it does not live up to their expectations of what “church” should be. When they do so, they unwitting leave themselves open for attack by their enemy, Satan (1 Peter 5:8\). God designed [Christian fellowship](Christian-fellowship.html) and the preaching of the Word to help shape and mature believers (Hebrews 10:25\), and plugging into a local, Bible\-teaching church is vital for a young person’s spiritual growth. Any church will have flaws, but God may want to use a youthful perspective to help that church flourish. He will also use the flaws of that church to build character and wisdom into a young person who wants to live a Christian life.
4\. Study. Study. Study. Paul instructed his protégé Timothy to study diligently so that he would learn to handle the Word of God rightly (2 Timothy 2:15\). Our world is starving for [truth](absolute-truth.html). God’s Word is the truth it needs (John 17:17\). The best way to thwart the enemy’s deception is to [study God’s Word](Bible-study-methods.html) for oneself. Read it, listen to it, cross\-check one verse against another, seek out teachers who thoroughly know and honor God’s Word, and apply what you learn. A young person who lives faithfully by the principles of God’s Word will gain the wisdom and maturity to impact the world (Psalm 92:12–14\).
A young person can live the Christian life the same way an older person does. Christian living begins with a genuine surrender to the lordship of Jesus. It continues with growth as we come to understand who we are [in Christ](in-Christ.html) and all that means for our daily lives. We daily submit ourselves to the Lord for His purposes and His pleasure. When we sin, we quickly confess and reject it so that our hearts remain in close connection to God (1 John 1:9\). We keep our eyes on Christ and “press on toward the goal to win the prize for which God has called \[us] heavenward in Christ Jesus” (Philippians 3:14\).
|
What does it mean that the heart is desperately wicked in Jeremiah 17:9?
|
Answer
Jeremiah 17:9 says, “The heart is deceitful above all things, and desperately wicked: who can know it?” (KJV). The immediate context of the verse speaks of Judah’s sinfulness in spite of all the blessings of God. Jeremiah 17:1 says, “Judah’s sin is engraved with an iron tool, inscribed with a flint point, on the tablets of their hearts and on the horns of their altars.” Saying that their [sin](questions_sin.html) is inscribed on the tablets of their hearts is similar to saying that they are “desperately wicked” in verse 9\.
The phrase *desperately wicked* is from the KJV. Some of the modern translations use other wording such as “beyond cure” (NIV) and “desperately sick” (NASB and ESV). The Hebrew word translated “desperately wicked” has the idea of a terminal, incurable illness.
While the immediate context speaks of the nation of Judah, that nation illustrates the human condition that is true everywhere and for everyone. This is a concept that theologians have called “[total depravity](total-depravity.html).”
Romans 1—3 speaks of the total depravity of mankind. The following verses serve to illustrate the point:
Romans 1:29–32: “They have become filled with every kind of wickedness, evil, greed and depravity. They are full of envy, murder, strife, deceit and malice. They are gossips, slanderers, God\-haters, insolent, arrogant and boastful; they invent ways of doing evil; they disobey their parents; they have no understanding, no fidelity, no love, no mercy. Although they know God’s righteous decree that those who do such things deserve death, they not only continue to do these very things but also approve of those who practice them.”
Romans 3:9–18: “What shall we conclude then? Do we have any advantage? Not at all! For we have already made the charge that Jews and Gentiles alike are all under the power of sin. As it is written:
‘There is no one righteous, not even one; there is no one who understands; there is no one who seeks God. All have turned away, they have together become worthless; there is no one who does good, not even one.’ ‘Their throats are open graves; their tongues practice deceit.’ ‘The poison of vipers is on their lips.’ ‘Their mouths are full of cursing and bitterness.’ ‘Their feet are swift to shed blood; ruin and misery mark their ways, and the way of peace they do not know.’ ‘There is no fear of God before their eyes.’”
Not every person will commit all the sins listed above. Total depravity does not mean that every person is as bad as he possibly can be, but that every person is completely consumed by sin and there is no hope of his turning it around and “getting better’ on his own. We are “desperately wicked.” Romans 8:8 says, “Those who are in the flesh cannot please God.” *In the flesh* in context refers to the natural person who has not been regenerated by the Spirit of God. The “illness” is terminal and incurable—so much so that Paul describes the unregenerate as “dead in sins” (Ephesians 2:1; Colossians 2:13\).
The only hope for the sinful human heart is to be supernaturally changed. Jeremiah 31:33 gives the solution. Where sin was once inscribed on the hearts of His people, God provides a new inscription: “For this is the covenant that I will make with the house of Israel after those days, declares the Lord: I will put my law within them, and I will write it on their hearts. And I will be their God, and they shall be my people.”
Jesus came to inaugurate a New Covenant so that sins could be forgiven and sinners could be [born again](born-again.html) (John 3:5\). As “desperately wicked” people, we cannot reform our hearts by our own effort. The only solution is for God to make our hearts new, washed clean from sin and fundamentally reoriented toward pleasing Him.
|
How should a Christian view long-distance relationships?
|
Answer
Long\-distance relationships can be difficult, but they also have the potential to strengthen the bond between the parties if each is committed to the relationship. Access to the internet makes long\-distance relationships much easier than they used to be. We now have the option of utilizing FaceTime, Skype, or a host of other real\-time apps that allow us to see and hear each other as though we’re in the same room. The internet has also opened the doorway to meeting people from distant places, and some of those meetings result in long\-distance relationships. There are both positive and negative aspects of a long\-distance relationship, and we will explore a few of those.
Christians understand the complexity and frustrations of long\-distance relationships better than most because, in a sense, we are in a long\-distance relationship with Jesus. Although His Spirit is always with us, we still long to see Him face to face (1 Corinthians 13:12\). Paul expressed the heart’s desire of every true follower of Christ when he wrote, “For to me, to live is Christ and to die is gain. If I am to go on living in the body, this will mean fruitful labor for me. Yet what shall I choose? I do not know! I am torn between the two: I desire to depart and be with Christ, which is better by far; but it is more necessary for you that I remain in the body” (Philippians 1:21–24\).
Christians should exercise caution in entering a long\-distance relationship with a stranger. Jesus instructed His followers to be “wise as serpents and innocent as doves” as we navigate this deceitful world (Matthew 10:16\). While many people have found true love through dating sites and chat rooms, many others have been entangled in a nightmare. Caution reminds us that someone can type anything on the internet, knowing there is no way the statements can be validated. Despite how charming a person seems to be online, we don’t actually know him or her.
Even between friends well\-known to each other, a long\-distance romance carries risks. There is a potential for each or both of them to find someone else nearby. The old adage is often true: “Absence makes the heart grow fonder—for somebody else.” Human beings crave intimacy, and if a long\-distance relationship is not meeting that need, the temptation to end it for another romance is always present. Affairs are commonplace in long\-distance marriages due to this intimacy deficit. For that reason, married Christians who cannot be physically present with their spouses need to guard their hearts and “make no provision for the flesh and its lusts” (Romans 13:14\). We make provision for the flesh when we fan the flame of unmet desires and place ourselves in situations where those desires cannot be met except through sin.
Another drawback to a long\-distance relationship is that, without proximity, we cannot see behavior in various settings. He may be wonderful on FaceTime, but how does he treat the waitress at the restaurant? How does she respond when angry—and what makes her angry? How does he interact with his family members? Some important aspects of a relationship simply cannot be known without spending time in someone’s presence.
On a positive note, long\-distance relationships offer the opportunity to focus on heart\-to\-heart communication without the distractions of everyday life. Military couples experience this when one of them is deployed. Although the separation is painful, they can cherish the times they get to spend together. They don’t take each other for granted or get bored of each other’s company. They can develop new ways to create spiritual and emotional intimacy while deprived of physical closeness. For unmarried couples, a long\-distance relationship also helps guard against [sexual temptation](sexual-purity.html) by minimizing the opportunities for it (1 Corinthians 6:18\).
Christians should evaluate long\-distance relationships as they would any other relationship. If the relationship is not centered on a commitment to Christ, it is not a good relationship. If it does not create a desire in each person to live a more holy, dedicated life, it is not a good relationship. If the participants do not “encourage one another to love and good deeds,” it is not a good relationship (Hebrews 10:24\). However, if both parties are committed to one another and to the Lord, they can view their season of separation as training ground for what God wants to do in each of their lives (James 1:2–4\).
|
What is the significance of Mount Horeb in the Bible?
|
Answer
Mount Horeb in the Bible is another name for [Mount Sinai](mount-Sinai-significance.html), the mountain where the Hebrew people entered into a covenant with God after escaping from bondage in Egypt (Deuteronomy 5:2; 1 Kings 8:9; 2 Chronicles 5:10\). Mount Horeb is also the place where [Moses](life-Moses.html) received the Ten Commandments and the laws, rules, and instructions for the people before continuing on their journey through the desert toward the Promised Land (Exodus 33:6; Malachi 4:4\). “The mountain of God” is another name in the Bible for Mount Horeb or Mount Sinai (Exodus 3:1; 4:27; 18:5\).
*Horeb* comes from a Hebrew term meaning “desert.” Most of the events that the [book of Exodus](Book-of-Exodus.html) describes as happening at Mount Sinai are located at Mount Horeb in the [book of Deuteronomy](Book-of-Deuteronomy.html). Deuteronomy uses the name *Horeb* exclusively for the mountain of God except in one verse, Deuteronomy 33:2\. However, this mention of Sinai could refer to the wilderness of Sinai rather than the mountain.
Before the exodus, while Moses was tending the flocks of his father\-in\-law, Jethro, he came one day to the slopes of Mount Horeb. There he caught sight of a bush that was on fire but not burning up. As Moses investigated the phenomenon, God spoke to him [from the flames](burning-bush.html). Calling him by name, the Lord told Moses to go to Pharaoh and deliver the people of Israel out of slavery in Egypt (Exodus 3:1–12\).
After the exodus, as the people wandered in the desert, they suffered from thirst and began to complain to Moses about having no water. The Lord commanded Moses to strike the rock at Horeb to obtain water to drink (Exodus 17:1–7\).
In Exodus 19—20, the Israelites camped at the base of Mount Horeb while Moses went up the mountain to receive instructions from God. The people were told that from the mountain they would receive the commandments of God, and even hear the Lord’s voice. After three days of preparation, God would come down in the sight of all the people. Moses set boundaries on where they could go, and under penalty of death, they were prohibited from even touching the mountain. On the third day, amid thunder, lightning, and trumpet blasts, a thick cloud of smoke engulfed the mountain as God descended on it. Then Moses brought down the [Ten Commandments](Ten-Commandments.html) and all the instructions of the law.
The book of Deuteronomy reiterates that on Mount Horeb God made a covenant with the people of Israel (Deuteronomy 5:2\) and handed down the Ten Commandments (Deuteronomy 5:6–21\). Also, while camped at Mount Horeb, the people made a golden idol in the shape of a calf to worship, provoking God’s wrath (Deuteronomy 9:13–29; Psalm 106:19\).
From Mount Horeb, the Israelites set out toward Kadesh\-barnea, an eleven\-day journey (Deuteronomy 1:2, 19\). Much later, the [prophet Elijah](life-Elijah.html) fled to Mount Horeb because of Jezebel’s wrath (1 Kings 19:1–8\). There he stayed in a cave and had an extraordinary encounter with God, who spoke to him not in the windstorm, earthquake, or fire, but in a gentle whisper. On Horeb God also instructed Elijah to anoint Hazael as king over Syria and Jehu over Israel, and He named Elisha as the prophet to succeed Elijah (1 Kings 19:9–21\).
|
What is the coherence theory of truth?
|
Answer
The coherence theory of truth, or coherentism, asserts that truth is found in its coherence with a particular set of propositions. That is, we can know that an idea is “true” when it fits logically into a larger, more complex system of beliefs without contradicting anything. Looked at together, all the various parts of the belief system *cohere*, or unite, and this provides the basis for truth, at least within that set of beliefs. According to the coherence theory of truth, that which is false can be identified by the contradictions it raises within an existing framework of belief. Philosophers who have held to the coherence theory of truth include Leibniz, Spinoza, and [Hegel](Hegelianism.html).
To illustrate how the coherence theory of truth works, we can think of a child being told that 2 \+ 2 \= 4\. To determine if this is true, the child screens the idea through the belief system that he already has in place: he believes his teacher is honest, and he believes his experience is trustworthy—every time his teacher adds two blocks to the two already on the table, he counts four. So, he accepts the idea that 2 \+ 2 \= 4; that notion coheres with what he already accepts as true.
Conversely, a man is told there is a ghost in the house, but he rejects the news because it conflicts with everything he already believes about life and death and spirituality. The idea of ghosts and hauntings does not cohere with the man’s existing set of beliefs. As a result, he considers the ghost theory to be false.
The coherence theory of truth diverges from its chief competing theory, the correspondence theory of truth, which says truth is that which corresponds to reality. That is, a truthful statement will describe things the way they really are. Truth will match reality, whether or not it coheres with a person’s framework of belief.
The coherence theory of truth is helpful in that it describes how we normally process new information, but it cannot truly tell us if something is true or false. In relation to the correspondence view, coherentism suffers from at least two shortcomings. To begin with, the statement *truth is that which coheres* is offered as a statement that corresponds to reality; therefore, the coherentist must depend on the correspondence theory of truth just to express what he believes.
A further weakness of the coherence view of truth is that a set of statements or propositions can be internally consistent even though they are false, i.e., the propositions present an argument for something that is not true. The child may believe that *2* and *1* are different ways of writing the same number, and his trusted teacher may use sleight\-of\-hand with the blocks to give him a validating experience. The child may then accept that 2 \+ 1 \= 4, because it coheres with his set beliefs, as manipulated as they are. According to the correspondence theory of truth, however, 2 \+ 1 can never equal 4\.
In the end, the correspondence theory of truth stands superior to the coherence theory of truth and any other proposed theories of truth. The correspondence theory of truth is based on [objectivity](objective-truth.html), and the coherence theory of truth is based on subjectivity. Plus, all non\-correspondence views are self\-defeating. They imply a correspondence view of truth because the argument being made is said to correspond to what truly is, i.e., reality.
|
What did Jesus mean when He said, “This is my body, broken for you”?
|
Answer
During the Last Supper when Jesus and His disciples were eating a [Passover meal](what-is-Passover.html) together the night of His betrayal, Jesus took bread and said, “This is my body, broken for you.” The statement is recorded four times in the New Testament:
“While they were eating, Jesus took bread, and when he had given thanks, he broke it and gave it to his disciples, saying, ‘Take and eat; this is my body.’ Then he took a cup, and when he had given thanks, he gave it to them, saying, ‘Drink from it, all of you. This is my blood of the covenant, which is poured out for many for the forgiveness of sins’” (Matthew 26:26–28\).
“While they were eating, Jesus took bread, and when he had given thanks, he broke it and gave it to his disciples, saying, ‘Take it; this is my body.’ Then he took a cup, and when he had given thanks, he gave it to them, and they all drank from it. ‘This is my blood of the covenant, which is poured out for many,’ he said to them” (Mark 14:22–24\).
“And he took bread, gave thanks and broke it, and gave it to them, saying, ‘This is my body given for you; do this in remembrance of me.’ In the same way, after the supper he took the cup, saying, ‘This cup is the new covenant in my blood, which is poured out for you’” (Luke 22:19–20\).
“The Lord Jesus, on the night he was betrayed, took bread, and when he had given thanks, he broke it and said, ‘This is my body, which is for you; do this in remembrance of me.’ In the same way, after supper he took the cup, saying, ‘This cup is the new covenant in my blood; do this, whenever you drink it, in remembrance of me’” (1 Corinthians 11:24–26\).
Jesus’ statement *This is my body* is the primary basis for the Roman Catholic doctrine of [transubstantiation](transubstantiation.html), which teaches that the body of Christ is actually present in the element of the bread. However, interpreting Jesus’ words in this passage literally is an error. When He called the bread His body, Jesus was physically present with His disciples, His body unbroken. How could He have been offering His broken body to His disciples the night *before* He died? Jesus often spoke in metaphors, calling Himself the door, the shepherd, the vine, etc. He was speaking metaphorically on this occasion, as well.
Additionally, the context of the Passover meal is thoroughly symbolic. Almost every element of the meal stood for (or “was”) something else. Jesus took two of those elements and infused them with a new symbolic meaning as He was the fulfillment of everything that Passover stood for. From then on, whenever Jewish believers observed a Passover meal, they would think of the new meaning that Jesus had given to the bread and the final cup. And Gentile believers, who had never been partakers of a Passover meal, would observe the “[Lord’s Supper](communion-Christian.html)” as part of a “love feast” that the whole church ate together (1 Corinthians 11\). Later, the Lord’s Supper (also called communion or the Eucharist) became a separate ceremony all by itself.
Further evidence that Jesus was speaking symbolically is found in John, the only gospel that does not record Jesus’ statement *This is my body*. In John 6:53–58, Jesus says to a multitude, “Very truly I tell you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. Whoever eats my flesh and drinks my blood has eternal life, and I will raise them up at the last day. For my flesh is real food and my blood is real drink. Whoever eats my flesh and drinks my blood remains in me, and I in them. Just as the living Father sent me and I live because of the Father, so the one who feeds on me will live because of me. This is the bread that came down from heaven. Your ancestors ate manna and died, but whoever feeds on this bread will live forever.”
When Jesus spoke of eating His flesh in John 6, He had already given the crowd an indication that He was has speaking figuratively. Earlier, in verses 32–35, Jesus had called Himself bread, comparing Himself with the [manna in the wilderness](what-was-manna.html): “‘Very truly I tell you, it is not Moses who has given you the bread from heaven, but it is my Father who gives you the true bread from heaven. For the bread of God is the bread that comes down from heaven and gives life to the world.’ ‘Sir,’ they said, ‘always give us this bread.’ Then Jesus declared, ‘I am the bread of life. Whoever comes to me will never go hungry, and whoever believes in me will never be thirsty.’” As if to clear up any misunderstanding, Jesus then distinguishes the physical from the spiritual: “It is the Spirit who gives life; the flesh is no help at all. The words that I have spoken to you are spirit and life” (John 6:63, ESV).
When Jesus spoke of His “broken” body at the Last Supper, He was referring to His sacrifice on the cross. His body was broken, and His blood was shed. According to John 6:35, one can “eat” Jesus’ broken body by “coming” to Him and “drink” His blood by believing in Him. Jesus also emphasizes faith (which the eating only symbolizes) in verses 36, 40, and 47\.
Again, the whole context of the Last Supper is symbolic. We do not partake of Jesus by physically eating His body. “The flesh counts for nothing” (John 6:63\). Rather, we partake of Jesus by coming to Him in faith, trusting that His broken body (and shed blood) is sufficient to pay for our sins. The elements of bread and wine commemorate His broken body and shed blood, and when we eat them, we affirm our faith and fellowship in Christ.
|
What is the critical race theory?
|
Answer
Critical race theory is a modern approach to social change, developed from the broader critical theory, which developed out of [Marxism](Marxism-Christian.html). Critical race theory (CRT) approaches issues such as justice, racism, and inequality, with a specific intent of reforming or reshaping society. In practice, this is applied almost exclusively to the United States. Critical race theory is grounded in several key assumptions. Among these are the following:
• American government, law, culture, and society are inherently and inescapably racist.
• Everyone, even those without racist views, perpetuates racism by supporting those structures.
• The personal perception of the oppressed—their “narrative”—outweighs the actions or intents of others.
• Oppressed groups will never overcome disadvantages until the racist structures are replaced.
• Oppressor race or class groups never change out of altruism; they only change for self\-benefit.
• Application of laws and fundamental rights should be different based on the race or class group of the individual(s) involved.
In short, critical race theory presupposes that everything about American society is thoroughly racist, and minority groups will never be equal until American society is entirely reformed. This position is extremely controversial, even in secular circles. Critical race theory is often posed as a solution to white supremacy or white nationalism. Yet, in practice, it essentially does nothing other than inverting the oppressed and oppressor groups.
From a political standpoint, critical race theory closely aligns with concepts such as [communism](communism-Bible.html), Marxism, nationalism, [progressivism](progressivism.html), [intersectionality](intersectionality.html), and the modern version of [social justice](social-justice.html). Strictly speaking, the Bible neither commands nor forbids Christians regarding specific political parties or philosophies. However, believers are obligated to reject any aspect of a philosophy that conflicts with biblical ideals. Critical race theory is deeply rooted in worldviews that are entirely incompatible with the Bible.
Spiritually, some have attempted to apply critical race theory principles to Christianity. This even includes suggestions that the Christian church must adopt the critical race theory approach to society, or else it is not really preaching the gospel. In applying critical race theory to faith, some have gone even further, suggesting that “whiteness,” defined in a unique sense, is a type of sin and incompatible with salvation. In other words, critical race theory implies that those in certain ethnic/social economic groups must “repent” of such status, above and beyond other sins, in order to be truly Christian. Less inflammatory uses of critical race theory echo older claims that biblical faith is often presented as a “[white man’s religion](Christianity-white-religion.html),” or that Christianity ought to follow a progressive theology, especially with respect to gender and sexuality.
While not necessarily embracing critical race theory, some Christian groups have embraced the modern approach to social justice. This raises the concern that non\-biblical preferences will crowd out legitimate commands from Scripture. While critical race theory is not identical to social justice, the two philosophies are closely linked in modern American culture. Christian organizations that speak about social justice should be cautious about the terms and assumptions those discussions entail.
So far as it applies to faith, Christianity, or spirituality, there is no truth whatsoever to critical race theory. This is not to say that self\-labeled Christians have never perpetrated [racism](racism-Bible.html). Nor does it mean every Christian in America is innocent of overlooking suffering people. It certainly does not mean that believers in the United States have no need to self\-examine or seek change.
Critical race theory entirely violates a biblical worldview, however, by suggesting that people are essentially defined by their race or class, rather than by their individual acts and attitudes (Jeremiah 31:31–34; Revelation 20:11–13\). Critical race theory incorrectly emphasizes intersectional categories such as gender, race, sexual preference, and economic status above and beyond a person’s own choices and responsibilities (Galatians 3:28\). Critical race theory also conflicts with a biblical approach to objective, absolute truth. In no small part, this includes suggesting that an “oppressed” person’s feelings matter more than what the “oppressor” has actually done or intended (1 Corinthians 4:4; 10:29\).
As applied to spiritual matters, critical race theory effectively replaces an individual, personal relationship with God with a [tribalistic](tribalism.html), [ethnocentric](ethnocentrism.html), collectivistic system. It also greatly overemphasizes material and social concepts to the detriment—or even the exclusion—of the [true gospel](gospel-message.html). When and where prejudices are found in the church, they should be addressed according to sound doctrine, not according to an inherently unbiblical approach such as critical race theory.
|
What is the oldest book in the Bible?
|
Answer
The question as to which book of the Bible is the oldest is impossible to answer because the ancient world did not have books and authors as we think of them today. In ancient times, there were primarily authoritative speakers who delivered their message to hearers. There were professional scribes who may have written down the message, but the resulting documents were not copied and distributed. A copy may have been stored in an archive somewhere, but the average person would not have had access to it, even if he was able to read. Speaking and hearing dominated the culture, just as reading and writing dominate ours. As a result, ancient people were much less concerned about when a book was written than we are. They would have been much more concerned that the message they heard was from an authoritative source—even if the message had been repeated several times.
The oldest events in the Bible obviously take place in [Genesis](Book-of-Genesis.html). We know that God gave the message to Moses, but we do not know when it was written down and became a “book.” Some of it was inscribed on tablets (Exodus 34:1–4\), and other parts of it were probably written down as well at the time, but we do not know when they took the “final” written form that we have today. The language of the Pentateuch shows evidence of development and updating (it is not as “ancient” as we would expect if it was “written” at the time of Moses), so the “final” form may not have emerged until many years after Moses, although the message goes back to him and ultimately to God who gave it to him.
Some will point out that the [book of Job](Book-of-Job.html) appears to record events that took place before the time of Moses, and it is thought by many to be the oldest book of the Bible. However, the theological emphases of the book of Job seem to indicate that the concerns the book is addressing are much later, perhaps from the exilic period, and addressed to Israelites. So, while the book may contain information about events that happened long before, the book seems to have been written much later than Genesis was written.
In the final analysis, Genesis certainly contains the oldest information, and the message of Genesis came from Moses who was the first prophet to have his words formalized in written Scripture, so it would probably be accurate to see Genesis, or perhaps the [Pentateuch](Pentateuch.html) as a unit, to be the oldest book of the Bible.
|
What is the meaning of living for Jesus?
|
Answer
We all live for something. Parents may live for their children. Spouses may live for each other, and business owners may live for success. We say that we are “living for” something when that is the motivation for all we do. Living for Jesus means that pleasing Him is our highest aim (Colossians 1:10\). Although we have dozens of lesser motivators, those [filled with the Spirit](Spirit-filled.html) of Christ are motivated primarily by His goals and His plans for their lives. When those plans collide with lesser goals, those who are living for Jesus follow His way and not their own (Proverbs 3:5–6\).
The phrase *living for Jesus* can sound ethereal and idealistic. But Jesus warned that living for Him would be costly (Luke 14:26–33\). The first disciples were willing to pay that price. They suffered tremendous persecution and even death in order to glorify God (Acts 5:41\). Stephen was stoned (Acts 7:58–60\), James was beheaded (Acts 12:2\), and history records that all the apostles but John were also martyred. Even today, Christians around the world are beaten, robbed, tortured, and imprisoned simply because they live for Jesus.
Here is some of what living for Jesus means:
1\. Living for Jesus means we have died to sin. Romans 6 is a beautiful description of a Christian who chooses daily to consider himself [dead to sin](dead-to-sin.html) and alive to Christ (verses 6–8\). Being dead to sin means we no longer consider sinning against God a viable option. The decision was made when we bowed at the cross and were born again by grace through faith. Though we will still stumble at times, sin no longer masters us. Just as a corpse does not lust, covet, or gossip, those who are dead to sin do not heed temptation (Galatians 2:20\).
2\. Living for Jesus means we have only one God. This is the first commandment (Exodus 20:3\), yet people can and do make gods out of anything. John Calvin rightly stated, “The human heart is an idol factory.” We recognize our false gods by asking ourselves a question: What is it that I am unwilling to lay on the altar? Whatever we refuse to give to God becomes our god. Living for Jesus means we continually search our hearts for idols that steal our time and affection away from total devotion to Him (2 Corinthians 11:3\).
3\. Living for Jesus means we diligently study His Word. Second Timothy 2:15 says, “Do your best to present yourself to God as one approved, a worker who does not need to be ashamed and who correctly handles the word of truth.” Correctly handling God’s Word is vital for one who wants to avoid deception and live as [salt and light](salt-and-light.html) in this world (Matthew 5:13–16\). Unless we know the heart of God, we will violate His standards and lead others to do the same. We discover His heart when we pursue the “whole counsel of God” (Acts 20:27\) and apply it regularly to our lives.
4\. Living for Jesus means we use our gifts to serve God and others. We strive to live as Jesus lived. We study Him in the Scriptures and pattern our lives after His (1 Corinthians 11:1\). He was kind, so we imitate His kindness. He gave unselfishly, so we set aside our preferences and devote our time, resources, and energy to His purposes (1 Corinthians 10:31\). People who live for Jesus discover their spiritual gifts and utilize them to impact their world (1 Corinthians 12:7–11\). Living for Jesus means we find our greatest fulfillment in serving Him. Pleasing Him is our reward (2 Corinthians 5:9\).
5\. Living for Jesus means we know where our real treasure is. People who live for Jesus are not as concerned about earthly treasures as is the rest of the world. While we are free to enjoy all God’s blessings in this life, Jesus made it clear that we are not to put our whole focus on them (Matthew 6:19–20\). People who are living for Jesus focus on eternity and dedicate themselves to endeavors that have eternal significance. Worldly entanglements are temporary and seem like wasted time and effort. Our passion and energy are directed toward investing in the lives of others who will join us in heaven one day (Luke 10:2–3\).
[Becoming a Christian](become-a-Christian.html) means we are choosing to live for Jesus instead of living for ourselves. He made His requirements clear: “If anyone would come after me, let him deny himself, take up his cross daily and follow me” (Luke 9:23\). Carrying a cross means we are dying to our right to be our own boss. We cannot have two masters; Jesus will not share His throne (Luke 14:26–27; Galatians 1:10; Matthew 6:24\). We either live for Jesus or for something or someone else. As we live for Jesus, He empowers us to live the godly lives we were created to live (1 Peter 1:16; Hebrews 12:14\).
|
Is belief in God nothing but wish fulfillment?
|
Answer
In his 1927 book *The Future of an Illusion*, Sigmund Freud called the hopes offered by religion “illusions, fulfillments of the oldest, strongest, and most urgent wishes of mankind. . . . We disregard its relation to reality, just as the illusion itself sets no store by verification” (pp. 21, 31\). In other words, Freud saw religious belief as wish fulfillment, the illusory gratification of a desire.
Freud saw religious belief as a coping mechanism that assisted people in dealing with the harsh realities of life. A belief in God was nothing more than a wish to have a strong father figure in one’s life. The desires of individuals, according to Freud, cause them to look past their intellect to something that isn’t real and can’t be verified. He asserted that the religious person’s belief satisfies a strong desire to meet some emotional need. He has a wish to fulfill, and so he yields to it.
Freud also believed that illusions such as God can and should be resisted by people and that those who choose to participate in religion are “guilty of every possible sort of dishonesty and intellectual misdemeanor” (ibid., p. 42\).
Is Freud correct in his assumptions where Christianity is concerned?
To answer, let’s begin with the understanding that Freud’s wish fulfillment sword cuts both ways. Could it be true that an [atheist](atheism.html) like Freud has wishes and desires of his own? Perhaps Freud and others like him *wish* that a deity such as the God of the Bible does not exist—a God who will call them to account one day for their actions—and their construction of an atheistic belief system is simply wish fulfillment on their part.
The desire for there to be no God can be quite motivating and drive a person to hold an atheistic/agnostic position. Charles Darwin demonstrates just this when he says, “I can indeed hardly see how anyone ought to wish Christianity to be true; for if so the plain language of the \[biblical] text seems to show that the men who do not believe, and this would include my Father, Brother, and almost all my best friends, will be everlastingly punished. And this is a damnable doctrine” (*The Autobiography of Charles Darwin, 1809—82*, Penguin Books, 2002, p. 50\).
Contrary to what many atheists believe, the Bible exhorts against fuzzy, wish fulfillment\-type thinking and instead commands people to think strongly about their beliefs. For example, God says to Judah, “Come now, and let us reason together, says the LORD” (Isaiah 1:18, NASB). Paul told his apprentice Timothy, “Think over what I say” (2 Timothy 2:7, ESV). Paul also told the church in Corinth, “Stop thinking like children. In regard to evil be infants, but in your thinking be mature” (1 Corinthians 14:20, BSB).
Any argument that says Christianity promotes some sort of mindless, fideistic approach to belief about God is simply out of touch with the Bible’s teachings.
Unlike the mythology of the Greeks and Romans, Christianity firmly rests on strong philosophical, empirical, and historical evidence. The events surrounding the origin of Christianity occurred in space/time history and are capable of being verified. Moreover, the hope delivered by Christianity defies Freud’s definition in that it is backed by a person—Jesus of Nazareth, who history says lived and died—and whose resurrection is backed by [good historical evidence](why-believe-resurrection.html).
In the end, Freud’s charge of wish fulfillment can easily be turned back upon itself, His allegations that Christians are in search of coping mechanisms or father figures fall flat when measured against the strong evidence that exists for the Christian faith.
|
How was Jesus’ sacrifice better than the Levitical sacrifices?
|
Answer
The whole book of Hebrews deals with the ways that the New Covenant in Christ is better than the Old Covenant and the Law given by Moses. A few points from Hebrews will serve to illustrate why Jesus’ sacrifice is better than the Levitical sacrifices.
The [Levitical priests](Levitical-priesthood.html) became priests simply because of their lineage—they were born into the priestly line. Jesus, however, was chosen by God to be a priest because of His personal qualifications (Hebrews 7:11–22\).
There were many Levitical priests because they kept dying and had to be replaced. Jesus, however, lives forever and will continue to serve as priest forever, never being replaced (Hebrews 7:23–25\).
The Levitical priests had to first offer sacrifices for their own sins and then for the sins of the people. Jesus had no sin and did not need to offer a sacrifice for Himself (Hebrews 7:26–27\).
The Levitical priests served in an earthly setting, whereas Jesus ministers in a heavenly setting (Hebrews 8:1–5\).
The Levitical priests ministered under the [Old Covenant](old-covenant.html), whereas Jesus ministers under a [New Covenant](new-covenant.html). The fact that God replaced the Old with the New is evidence that the New is better and that the Old must have had some deficiencies (Hebrews 8:6–13\).
The Levitical priests entered the earthly Most Holy Place only once per year with the blood of an animal sacrifice. Jesus entered the heavenly Most Holy Place with the sacrifice of His own blood, and He is still there ministering on our behalf (Hebrews 9:11–24\).
The Levitical priests had to make sacrifices repeatedly. This demonstrates the inherent weakness of their sacrifices. Jesus made one sacrifice for all sins for all people for all time. The Levitical sacrifices were merely imperfect pointers to Christ’s ultimate sacrifice. If they had been adequate in themselves, they would not have been repeated. It is impossible for the blood of bulls and goats to really take away sin (Hebrews 9:25—10:4\).
In summary, “Day after day every priest stands and performs his religious duties; again and again he offers the same sacrifices, which can never take away sins. But when this priest had offered for all time one sacrifice for sins, he sat down at the right hand of God, and since that time he waits for his enemies to be made his footstool. For by one sacrifice he has made perfect forever those who are being made holy” (Hebrews 10:11–14\).
Even after the Levitical priests had made the sacrifice, the way into the [Most Holy Place](Most-Holy-Place.html) was still barred. The high priest could only go in once per year, and other priests and the people at large could *never* go in. However, because of the sacrifice of Christ, “we have confidence to enter the Most Holy Place by the blood of Jesus, by a new and living way opened for us through the curtain, that is, his body” (Hebrews 10:19–20\). The gospels record that at the death of Jesus [the curtain in the temple was torn](temple-veil-torn.html) from top to bottom (Matthew 27:51\), signifying that people could have direct access to God.
In short, the sacrifice of Jesus is better than the Levitical sacrifices because Jesus’ sacrifice did what the Levitical sacrifices could never do—make forgiveness of sins possible, once and for all, with a sacrifice that is never to be repeated.
|
Who is Marduk in the Bible?
|
Answer
Marduk was a false god that was worshiped as the chief Babylonian deity. He had several titles, including *Bel*, which simply means “lord.” He was worshiped as the god of storms and fertility, much as the [Baal](who-Baal.html) of the Canaanites was.
The name *Marduk* is mentioned explicitly only once in Scripture, in Jeremiah 50:2, “Babylon will be captured; Bel will be put to shame, Marduk filled with terror. Her images will be put to shame and her idols filled with terror.” Jeremiah here predicts how the false god would be “put to shame” when God brought judgment upon Babylon. The downfall of Babylon would prove that nation’s deities as the false and useless gods they were. Marduk’s title of *Bel* is mentioned in Isaiah 46:1 and Jeremiah 51:44\.
The Babylonian religious system was polytheistic—they worshiped many gods instead of just one. Early in the history of [Babylon](Babylonian-empire.html), Marduk was only worshiped as a local city god, not as a national deity. This changed over time, however, with the writing of the Enuma Elish, a Babylonian creation myth. The Enuma Elish helped raise Marduk to national deity status. In the Enuma Elish, Marduk is described as the hero of the story as he defeats “the goddess Tiamat, the primeval salt\-water ocean, and \[makes] heaven and earth out of her dead body” (Herbert Wolf, *An Introduction to the Old Testament Pentateuch*, p. 104\). Within the myth is the story of how Marduk killed Tiamat’s son/consort and used his blood to create mankind to be the laborers of the gods. It’s quite clear that the Enuma Elish creation story differs drastically from the truth of the Lord’s creation in Genesis 1—2\.
In the ancient mythology, Marduk is credited with creating the zodiac: “He (Marduk) made the stations for the great gods; The stars, their images, as the stars of the Zodiac, he fixed” (*The Seven Tablets of Creation*, Fifth Tablet, translated by L.W. King, London: Luzac and Co., 1902\). The mythology associated Marduk himself with the planet Jupiter.
The Persian king [Cyrus](Cyrus-Bible.html), who issued the decree allowing the Jews to return to Jerusalem (2 Chronicles 36:22–23\), credited Marduk with his decision to do so: “Marduk, the great lord, established as his fate for me a magnanimous heart of one who loves Babylon, and I daily attended to his worship. . . . I returned the images of the gods, who had resided there \[in Babylon], to their places and I let them dwell in eternal abodes. I gathered all their inhabitants and returned to them their dwellings” (from Fragment A, based on a translation by Mordechai Cogan, published in *The Context of Scripture. Vol. II: Monumental Inscriptions from the Biblical World*, Hallo and Younger, ed., Leiden: Brill, 2002\).
Marduk is often pictured in ancient mosaics standing with a dragon. In fact, the Ishtar Gate that was present in Ancient Babylon features a striding, chimera\-like dragon called “Mushussu,” associated with the god Marduk. It is interesting to see Marduk’s connection with a serpent\-like animal, since the devil is often referred to as a serpent in the Bible (Genesis 3:1, 14–15; Revelation 12:9\), and we know that demons are the focus of idol worship (Deuteronomy 32:16–17; 1 Corinthians 10:20\). Jeremiah and Isaiah were correct in their condemnation of Marduk; the Lord did bring judgment on Babylon, proving Marduk and all the other Babylonian gods to be false. There is only one true God, and He is the only One worthy of our worship (Isaiah 45:5\).
|
What is the history and significance of the church in Corinth?
|
Answer
The city of Corinth was prominent in the first century. It is located in Greece on an isthmus between the Aegean and Ionian Seas, which guaranteed its importance both militarily and commercially. Corinth was the capital of the Roman province [Achaia](Achaia-in-the-Bible.html). It was a prosperous city but also known for its immorality. Because of Corinth’s sordid reputation, a new Greek word was coined, *korinthiazomai*, which meant “to live immorally like a Corinthian.”
Acts 18 tells of Paul’s ministry in Corinth during his [second missionary journey](Paul-second-missionary-journey.html). Paul came to Corinth from Athens, which was about 45 miles away. In Corinth he met [Aquila and Priscilla](Priscilla-and-Aquila.html) and worked with them in the tentmaking trade. Paul used the income he earned to preach the gospel without relying upon support from others. Paul preached in the synagogue every Sabbath. When the Jews en masse would not respond, Paul decided to take the message to the Gentiles. His ministry resulted in the salvation of both Jews and Gentiles, so the church in Corinth was made up of both. Paul ministered in Corinth for about a year and a half.
During Paul’s time in Corinth, opposition against him began to grow. The unbelieving Jews in the city brought charges against Paul before the Roman proconsul, but he refused to get involved in a Jewish religious dispute. Paul stayed a bit longer but eventually moved on to Ephesus. Paul remained in contact with the Corinthian church through letters and personal emissaries, sending them warnings and instruction. The books of 1 and 2 Corinthians are just two of the letters that he sent to them to address issues and concerns.
Paul’s letters to the Corinthians make up his largest body of work directed to an individual congregation. These two letters address problem areas that are still often problems in churches today.
The church at Corinth had divided loyalty to different leaders. Paul rejects this disunity, telling the church members to focus on Christ. The individual leaders should only point them to Christ. In conjunction with this, some people were questioning Paul’s character and authority (1 Corinthians 1—4\).
There was gross immorality in the Corinthian church, and it was being tolerated. Paul tells the church they must exercise church discipline (1 Corinthians 5—6\). Also, believers were taking each other to court, and Paul says they should handle disagreements among themselves (1 Corinthians 6\).
There was some confusion about whether or not it was better to be married or single, and how married people should relate to each other. Paul clarifies those issues for them and for the church today (1 Corinthians 7\).
Because of the mixed background of the church in Corinth, food was an area of conflict and concern. Jews had strict dietary laws while Gentiles did not. How could they maintain table fellowship? Also, meat sold in the marketplace may have been sacrificed to an idol before being sold. Could a Christian eat that meat? And how should a Christian respond to a fellow believer who holds a different opinion? Paul says that the Christian is free to eat anything as long as he is not actively participating in idol worship. However, if one Christian’s freedom causes spiritual harm to another believer by enticing him to do something against his conscience, Paul says the Christian should voluntarily curtail his freedom for the sake of his fellow Christian (1 Corinthians 8—10\).
Paul also addresses the extent of women’s involvement in worship services and deals with problems the Corinthians were having in their gatherings, including abuses of the Lord’s Supper and their misuse of spiritual gifts (1 Corinthians 11—14\). In the midst of all the confusion, love should be the guiding principle (1 Corinthians 13\).
The Corinthians were also confused about the future resurrection. It seems that some of them were questioning whether or not those who had died in Christ would be raised bodily. Paul affirms that, just as Jesus rose bodily, so also will all believers (1 Corinthians 15\).
Paul also gives the Corinthian church instructions on giving money to support ministry, and he enjoins the principle of “grace giving” vs. an obligation based on a set percentage (1 Corinthians 16\).
In 2 Corinthians, Paul has to cover much of the same territory again. False teachers had followed Paul and tried to convince the Corinthians that he was not a legitimate apostle or that they, the false teachers, were much better than Paul. In his second epistle, Paul has to defend his calling and reiterate and expand upon his previous instructions, as well as correct the church’s misapplication of his previous letter.
The New Testament does not give us any further information about the church at Corinth; however, [Clement of Rome](Clement-of-Rome.html) wrote a letter to them, probably near the end of the first century (almost 50 years after Paul’s time ministering there), and he had to deal with some of the same issues again.
Over the years, the city of Corinth began to decline in size and influence. There is evidence of a continuing Christian presence in Corinth for centuries, but how biblical it was at any point in time is difficult to ascertain. In 1858, the ancient city of Corinth was completely destroyed by an earthquake. A new city was rebuilt. Today, the city of Corinth is officially under the Church of Greece (part of the [Greek Orthodox Church](Greek-Orthodox-Church.html)) under the Archbishop of Athens and All Greece. There is a small evangelical presence in Greece today, but it is often oppressed if not persecuted outright by the Greek Orthodox authorities.
In spite of all the problems the church at Corinth had, Paul refers to them as “those sanctified in Christ Jesus and called to be his holy people” (1 Corinthians 1:2\). It would be easy to read 1 and 2 Corinthians smugly, given the multitude of their problems, yet the same problems present in Corinth are found in the church today. The church in the 21st century still needs 1 and 2 Corinthians to know how to deal with today’s issues.
|
What can we learn from what the Bible says about Paul and Timothy?
|
Answer
[Timothy](life-Timothy.html) was a young man who began traveling with Paul and Silas when they visited Lystra during the [second missionary journey](Paul-second-missionary-journey.html) (Acts 16:1\). Timothy’s mother was Jewish, but his father was Greek, so he had not been circumcised even though he had been raised him to know and honor God (2 Timothy 1:5\). Timothy’s commitment to the Lord was so strong that he allowed himself to be circumcised in order not to offend the religious Jews they would encounter (Acts 16:3\). The relationship between Paul and Timothy grew to the extent that Paul referred to his young protégé as “my son in the faith” (1 Timothy 1:2, 18; 2 Timothy 1:2\).
The relationship between Paul and Timothy is a great example of Christian mentoring. Both Timothy and Paul had to have the right attitudes for such a mentoring relationship to succeed. Timothy had to be humble and teachable. It must have taken a great deal of faith and commitment on his part to submit to [circumcision](circumcision.html). He was free in Christ. Circumcision was not necessary to have a right relationship with God (Galatians 5:6; 6:15\). Yet Timothy allowed himself to be circumcised so that he could be a more effective witness for Christ. He exemplified Paul’s words in 1 Corinthians 9:22: “To the weak I became weak, to win the weak. I have become all things to all people so that by all possible means I might save some.”
Paul’s role in the mentoring process was to exercise patience as young Timothy grew in wisdom and faith. He spent much time teaching him and even addressed two books of the New Testament to Timothy, who was by then pastoring the church at Ephesus (1 Timothy 1:3\). Paul included Timothy in the joys as well as the difficulties of missionary life (Hebrews 13:23\) while encouraging him not to allow others to disregard him because of his comparative youth (1 Timothy 4:12\). Paul exhorted Timothy often to guard the truth that he had been entrusted with and take care not to lose his passion for ministry (1 Timothy 1:18; 4:14; 6:20\).
Timothy proved to be so trustworthy that Paul sent him as a representative to the churches he was concerned about (1 Thessalonians 3:2; Philippians 2:19\). Timothy became Paul’s stand\-in and also brought Paul news of the churches when Paul was in prison (1 Thessalonians 3:6\). Paul included Timothy as an equal partner in his addresses to the churches. His salutations in several epistles began with wording such as “Paul and Timothy, servants of Christ Jesus, to all God’s holy people in Christ Jesus” (Philippians 1:1; cf. 1 Thessalonians 1:1; Philemon 1:1\).
We learn from Paul and Timothy the importance of older men [discipling](Christian-discipleship.html) younger men. Timothy became a pillar in the early church due to Paul’s investment in his life when he was still young. Paul did not shelter his young disciple from the realities of ministry, knowing that learning to suffer well was part of Timothy’s preparation (2 Timothy 2:3; 4:5\). For his part, Timothy received instruction and did not shy away from the unpleasant parts of true discipleship. Because of their strong relationship, both men benefited, and the gospel spread. In the story of Paul and Timothy, we learn that discipleship is standing shoulder to shoulder in the work of the kingdom, iron sharpening iron (Proverbs 27:17\), encouraging, rebuking when necessary, and sharing a common burden for a lost world (2 Timothy 3:10–15\).
|
Who was Zebulun in the Bible?
|
Answer
Zebulun was the sixth son of Jacob by his wife Leah and the tenth of all Jacob’s sons. Zebulun’s birth came during the ongoing rivalry between sisters [Rachel and Leah](Jacob-Leah-Rachel.html) for their husband’s attention. So upon Zebulun’s birth, Leah said, “God has endowed me with a good gift; now my husband will dwell with me, because I have borne him six sons” (Genesis 30:20, NASB). Leah uses a play on words here: “God has endowed (*zabad*) me with a good gift (*zebed*), and now my husband will dwell (*zabal*) with me.” The name *Zebulun* means “dwell” (also translated “honor”) and sounds much like the Hebrew words for “gift” and “endowed.”
The Bible does not provide many details concerning Zebulun’s life. We know that Zebulun was among the older brothers who [conspired to kill](Joseph-brothers.html) their younger brother, Joseph, because of jealousy (Genesis 37:4\). In the end, they did not kill him but sold him to some traders headed to Egypt (Genesis 37:26\). Zebulun and his brothers had evil motives, but God used their wicked plan to save the entire nation of Israel (Genesis 50:20\). Although Zebulun is not mentioned by name in this account, he had an equal part in the deception and was also present decades later when they were reunited with the brother they thought dead.
Jacob pronounced a blessing on each of his [twelve sons](twelve-tribes-Israel.html) before he died. To Zebulun he said, “Zebulun will live by the seashore and become a haven for ships; his border will extend toward Sidon” (Genesis 49:13\). Zebulun had three sons: Sered, Elon, and Jahleel (Genesis 46:14\). Their descendants became the tribe of Zebulun. Centuries later, the tribe of Zebulun was given an allotment within the [Promised Land](Promised-Land.html). Their eastern border was the Sea of Galilee, and their western border eventually stretched to the Mediterranean (Joshua 19:10–16\).
Before he died, Moses also blessed the tribe of Zebulun, saying, “Rejoice, Zebulun, in your going out” (Deuteronomy 33:18\). Once settled in their land, the tribe of Zebulun became traders and sailors and profited much by the seagoing trade.
During the wandering in the wilderness, the tribe of Zebulun was led by Eliab son of Elon, and they numbered 57,400 (Numbers 2:7\). During the time of the judges, the prophetess Deborah advised the commander of the army to take men from Naphtali and Zebulun to go against the enemy (Judges 4:4–7\). They were considered brave risk\-takers (Judges 5:18\).
Although Zebulun’s name is rarely mentioned in Scripture, he was part of the foundation God built for a nation that would one day produce His Son, Jesus Christ. The twelve tribes of Israel, founded in Genesis, are still prominent in the book of Revelation. In Revelation 21:12, John describes the New Jerusalem, and Zebulun is represented: “It had a great, high wall with twelve gates, and with twelve angels at the gates. On the gates were written the names of the twelve tribes of Israel.”
Zebulun’s name is inscribed in heaven, not because of the good he did or the life he lived. He is important in heaven because God chose him to be part of His plan to redeem mankind. We can learn from Zebulun’s life that God’s plans far supersede our ideas of why we are here. Despite our mistakes and rebellion, God’s plans go forward (Isaiah 46:9–11\). He is working out His will for His creation, and we are each a part of that grand scheme.
|
Who is the king of the South in Daniel 11?
|
Answer
In the chapters leading up to Daniel 11, God reveals that Israel will be restored; however, He also tells Daniel of a time of great trouble for Israel. The time predicted in Daniel 11 took place during what is known as the Intertestamental Period—the roughly 400 years between the close of the Old Testament and the beginning of the New. There were no canonical books written during this period, but the apocryphal books of 1 and 2 Maccabees record the history of the time period. The information in Daniel 11 is so accurate that secular scholars insist that it must be prophecy *ex eventu*, that is, prophecy “after the fact,” which is not really prophecy at all. Indeed, apart from God’s omniscience and His ability to reveal the future to His prophets, this would be the only rational conclusion.
Daniel 11 starts with a mighty Greek king whose kingdom will be scattered to the four winds. All agree that this is [Alexander the Great](Alexander-the-Great.html). He died in 323 BC during the prime of life, and his empire was divided among his generals who claimed parts for themselves. One of these generals, Ptolemy, took an area to the south of Israel that included Egypt. Another general, Seleucis, took control of an area to the north of Israel that included Syria. Daniel 11 covers hundreds of years, so the kings of the north and south are not single individuals, but rather the rulers of the Ptolemaic dynasty (headquartered in Egypt) and the Seleucid dynasty (headquartered in Syria). These two dynasties were hostile toward each other, and Israel was literally caught in the middle. The king of the South is the Greek king of Egypt, of the Ptolemaic dynasty.
We pick up the story in Daniel 11:5–6: “The king of the South will become strong, but one of his commanders will become even stronger than he and will rule his own kingdom with great power. After some years, they will become allies. The daughter of the king of the South will go to the [king of the North](King-of-the-North.html) to make an alliance, but she will not retain her power, and he and his power will not last. In those days she will be handed over, together with her royal escort and her father and the one who supported her.”
*Fulfillment:* At first, the Seleucid king in Syria had been a subject of Ptolemy in Egypt, but in time he actually became more powerful. Therefore, the king of the South proposed a marriage alliance to unite kingdoms. Princess Berenice from the South married the Seleucid king, and a child was born. However, the king died suddenly, and the wife and child were murdered in 246 BC. Instead of sealing an alliance, this started a war.
Daniel 11:7–10: “One from her family line will arise to take her place. He will attack the forces of the king of the North and enter his fortress; he will fight against them and be victorious. He will also seize their gods, their metal images and their valuable articles of silver and gold and carry them off to Egypt. For some years, he will leave the king of the North alone. Then the king of the North will invade the realm of the king of the South but will retreat to his own country. His sons will prepare for war and assemble a great army, which will sweep on like an irresistible flood and carry the battle as far as his fortress.”
*Fulfillment:* Princess Berenice’s brother, the king in Egypt, carried out a successful campaign against the North in 245—241 BC. Later, the Syrian kingdom tried to retaliate—and even attempted to invade Egypt.
Daniel 11:11–13: “Then the king of the South will march out in a rage and fight against the king of the North, who will raise a large army, but it will be defeated. When the army is carried off, the king of the South will be filled with pride and will slaughter many thousands, yet he will not remain triumphant. For the king of the North will muster another army, larger than the first; and after several years, he will advance with a huge army fully equipped.”
*Fulfillment:* Syria was defeated by Egypt in 217 BC; the Greek\-Egyptian king of the South slaughtered about 20 percent of the Syrian force, but the victory was short\-lived as Syria invaded again with a bigger force and was successful.
Daniel 11:14–16: “In those times many will rise against the king of the South. The violent men among your own people will rebel in fulfillment of the vision, but without success. Then the king of the North will come and build up siege ramps and will capture a fortified city. The forces of the South will be powerless to resist; even their best troops will not have the strength to stand. The invader will do as he pleases; no one will be able to stand against him. He will establish himself in the Beautiful Land and will have the power to destroy it.”
*Fulfillment:* Israel was initially under the more tolerant rule of the Ptolemaic kings of the South. But with the Syrian victory, Israel passed under the control of the Seleucid king of the North in 200 BC. Some in Israel, thinking that they were being oppressed by the Ptolemies, supported the Seleucids against the Ptolemies. There were divisions and factions within Israel as people took different sides. Jerusalem, the “fortified city,” had Egyptian (southern) troops stationed there, and they were defeated by the king of the North.
Daniel 11:17–29: “He will determine to come with the might of his entire kingdom and will make an alliance with the king of the South. And he will give him a daughter in marriage in order to overthrow the kingdom, but his plans will not succeed or help him. Then he will turn his attention to the coastlands and will take many of them, but a commander will put an end to his insolence and will turn his insolence back upon him. After this, he will turn back toward the fortresses of his own country but will stumble and fall, to be seen no more.”
*Fulfillment:* There was another try at a marriage alliance. The daughter of the Seleucid king (of the North) married the Ptolemaic king (of the South) in 193 BC. The plan was not truly to build an alliance but to undermine the king of the South, for the daughter was to be an agent of her father. However, after marriage, she sided with her husband instead. Since the subterfuge did not work, the Seleucid king of the North attacked a number of Greek islands and part of Asia Minor. He had been warned by the Romans to stay out of Greece, but he ignored the warning and the Romans attacked and defeated him at Thermopylae in 191 BC. He was humiliated and had to start paying tribute to Rome.
Daniel 11:20: “His successor will send out a tax collector to maintain the royal splendor. In a few years, however, he will be destroyed, yet not in anger or in battle.”
*Fulfillment:* The Seleucid successor was preoccupied with getting money to keep Rome at bay. He was unsuccessful in an attempt to loot the temple in Jerusalem to get tribute money. This king had a short and inconsequential reign.
This brings us to [Antiochus IV Ephiphanes](Antiochus-Epiphanes.html), one of the most notorious and brutal kings of the North.
Daniel 11:21–24 seems to be a summary of the reign of Antiochus IV, and verse 25 begins to give specifics, but not necessarily in chronological order.
Daniel 11:21–24: “He will be succeeded by a contemptible person who has not been given the honor of royalty. He will invade the kingdom when its people feel secure, and he will seize it through intrigue. Then an overwhelming army will be swept away before him; both it and a prince of the covenant will be destroyed. After coming to an agreement with him, he will act deceitfully, and with only a few people he will rise to power. When the richest provinces feel secure, he will invade them and will achieve what neither his fathers nor his forefathers did. He will distribute plunder, loot and wealth among his followers. He will plot the overthrow of fortresses—but only for a time.”
*Fulfillment:* Antiochus Epiphanes was not a legitimate heir to the throne but was able to acquire an army and take the throne by force in 187 BC. He seemed to have a special vendetta against Jerusalem. He was behind the murder of the high priest. He was a thug and a madman. Although he took the name *Epiphanes* (“God manifest”), some, no doubt behind his back, called him “Epimanes” (“madman”).
Daniel 11:25–28: “With a large army he will stir up his strength and courage against the king of the South. The king of the South will wage war with a large and very powerful army, but he will not be able to stand because of the plots devised against him. Those who eat from the king’s provisions will try to destroy him; his army will be swept away, and many will fall in battle. The two kings, with their hearts bent on evil, will sit at the same table and lie to each other, but to no avail, because an end will still come at the appointed time. The king of the North will return to his own country with great wealth, but his heart will be set against the holy covenant. He will take action against it and then return to his own country.”
*Fulfillment:* Antiochus invaded Egypt in 169 BC. The king of Egypt was young and inexperienced, relying on advisors who did not serve him well, and he was defeated. In negotiations, neither king was honorable. Antiochus left Egypt the victor. On his way home, he looted the temple in Jerusalem and stationed a garrison there. He also defiled the temple by sacrificing unclean animals there.
Daniel 11:29–30\): “At the appointed time he will invade the South again, but this time the outcome will be different from what it was before. Ships of the western coastlands will oppose him, and he will lose heart. Then he will turn back and vent his fury against the holy covenant. He will return and show favor to those who forsake the holy covenant.”
*Fulfillment:* After returning home, Antiochus decided to invade the South again. He was met by the Romans, who told him to “cease and desist.” He had no choice but to comply, but the incident left him completely humiliated, which seemed to make him more intent on violence elsewhere.
Daniel 11:31–32: “His armed forces will rise up to desecrate the temple fortress and will abolish the daily sacrifice. Then they will set up the abomination that causes desolation. With flattery he will corrupt those who have violated the covenant, but the people who know their God will firmly resist him.”
*Fulfillment:* In his second attempt to loot the temple, Antiochus tried to buy off Jewish officials, and he stopped the daily sacrifices, but this time he was met by Jewish resistance. The [Maccabean Revolt](Maccabean-Revolt.html) ensued in 167 BC.
Daniel 11:33–35: “Those who are wise will instruct many, though for a time they will fall by the sword or be burned or captured or plundered. When they fall, they will receive a little help, and many who are not sincere will join them. Some of the wise will stumble, so that they may be refined, purified and made spotless until the time of the end, for it will still come at the appointed time.”
*Fulfillment:* The revolt met with mixed success and mixed support among the Jewish populace with some help from Rome—which later became an occupying power.
Daniel 11:36–39 seems to recapitulate Antiochus’ reign: “The king will do as he pleases. He will exalt and magnify himself above every god and will say unheard\-of things against the God of gods. He will be successful until the time of wrath is completed, for what has been determined must take place. He will show no regard for the gods of his fathers or for the one desired by women, nor will he regard any god, but will exalt himself above them all. Instead of them, he will honor a god of fortresses; a god unknown to his fathers he will honor with gold and silver, with precious stones and costly gifts. He will attack the mightiest fortresses with the help of a foreign god and will greatly honor those who acknowledge him. He will make them rulers over many people and will distribute the land at a price.”
*Fulfillment:* Antiochus did whatever he wanted. He even proclaimed himself to be a god by taking the title *Epiphanes*. He chose the Sabbath as a day to worship him. He went far beyond his predecessors in arrogance. He did not rely on the pagan gods but on his own financial and military might.
Daniel 11:40–45 has been a bit of a problem. These verses do not follow what we know of Antiochus. The skeptical solution is that the author of Daniel was alive during the reign of Antiochus (writing pseudo\-prophecy after the events took place) so he was able to get everything right up to a point, and the final verses are only his prediction of things to come, and he got them wrong. However, for those who take the Bible to be the authoritative Word of God, this view is unacceptable.
Daniel 11:40–45: “At the time of the end the king of the South will engage him in battle, and the king of the North will storm out against him with chariots and cavalry and a great fleet of ships. He will invade many countries and sweep through them like a flood. He will also invade the Beautiful Land. Many countries will fall, but Edom, Moab and the leaders of Ammon will be delivered from his hand. He will extend his power over many countries; Egypt will not escape. He will gain control of the treasures of gold and silver and all the riches of Egypt, with the Libyans and Nubians in submission. But reports from the east and the north will alarm him, and he will set out in a great rage to destroy and annihilate many. He will pitch his royal tents between the seas at the beautiful holy mountain. Yet he will come to his end, and no one will help him.”
*Fulfillment:* There is no doubt that the focus of chapter 11 is Antiochus Epiphanes, but he is only one king of the North among many. After his time, there was still a king of the South and a king of the North, and it is common with prophecy to telescope events, hitting only the high points. Many believe this final paragraph refers to a final king of the North who will outdo even Antiochus in his pride and blasphemy. He will be the final [Antichrist](what-is-the-antichrist.html) at the end of history (“at the time of the end”). In this scenario, the specific identity of the two kings is yet to be revealed.
Others see the events recorded in Daniel 11:40–45 as referring to Antiochus’s successor (Antiochus V) and the end of the Greek Empire. The Romans who conquered Syria became the new “king of the North” and then went on to defeat the Greek king in Egypt (the king of the South) and the rest of the Mediterranean world, ultimately destroying the temple in Jerusalem in AD 70\. Yet even the mighty Roman Empire fell and could not be helped. Still others see a dual fulfillment: the prophecy refers to both the events in the years before Christ and to events at the end of time before His [second coming](second-coming-Jesus-Christ.html).
Daniel 12 continues to telescope events to the very end of history and the resurrection and final judgment.
Once again, the king of the South is the ruling king in Egypt, whoever he was at the time, not a specific individual. If the final verses of the chapter refer to the yet future “end times,” then the identity of this king is yet to be revealed and his territory may or may not include Egypt.
|
If I feel no guilt for my sin, am I truly saved?
|
Answer
A true believer will yield [certain evidences](signs-saving-faith.html) of his faith through his actions and attitudes, but we should not determine our spiritual status based on our feelings, including the feeling of guilt. A Christian will naturally be sensitive to sin and willing to confess it (1 John 1:9\), but feelings of guilt are not a true measure of one’s position before God.
Feelings are temporary and often irrational. They change frequently. Our salvation is a position of righteousness God places us into by His power (John 1:11–13\) by indwelling us with the Holy Spirit through faith in Jesus Christ (Romans 8:9–11\). The level of guilty feelings or contriteness one experiences is too subjective of a barometer to gauge whether one has been regenerated by God’s Holy Spirit.
If we try to gauge the authenticity of our salvation by how guilty we feel about our sin, then we’re faced with a question: How much guilt is necessary for us to feel to guarantee our place in heaven? Even the most contrite person might not feel guilty enough—but who’s to say? The Bible is clear that faith in Jesus Christ is the only criterion for being counted as one of God’s children (John 1:12\). Biblically, true faith will be accompanied by several godly attributes. Chief among those are the fruit of the Spirit (Galatians 5:22–23\). If you are questioning the genuineness of your faith, checking for that fruit may be a good place to start. Then, read the [book of 1 John](Book-of-1-John.html).
If you are largely unchanged in behavior and attitude since your conversion, you may need to reassess your sincerity concerning the faith you claim. The same is true if you *never* feel guilty about anything and can sin with impunity. But keep in mind that your salvation is God’s doing; it’s not a level of behavior you need to strive to attain (Ephesians 2:8–9\).
Maturing as a Christian involves an increased sensitivity toward sin; we won’t *want* to sin (see Psalm 19:12–13; 39:1\). As we become more Christlike, the Holy Spirit will shape us into useful vessels for advancing God’s kingdom on earth. Increasing our inhibitions against sinful behaviors and thoughts is facilitated by becoming intimately familiar with God’s Word (2 Timothy 3:16–17\).
At the same time, we need to make sure we are defining correctly what we call “sin.” It’s possible to categorize something as sin that is not sinful, thereby creating [false guilt](false-guilt.html). Our view on this topic may depend on our background and who is currently influencing us. Some churches are legalistic in nature, and their leadership requires members to follow strict, extrabiblical standards to free themselves of guilt. The result is inevitably more guilt. We must rely on Scripture to define *sin*, and we must differentiate Old Testament requirements from New Testament principles. It is important to rightly divide God’s Word (2 Timothy 2:15\).
God wants us to bear the fruit of the Spirit. Love should be in our hearts, along with joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self\-control. We should not feel guilty over sins that have been confessed and forgiven. “There is no fear in love. But perfect love drives out fear, because fear has to do with punishment. The one who fears is not made perfect in love” (1 John 4:18\). We will never be perfect in this life, but believers’ lives should be characterized by actions and attitudes that please God.
|
What does it mean that we are God’s workmanship in Ephesians 2:10?
|
Answer
Ephesians 2:10 says, “For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them” (NASB). Other Bible versions use words such as *masterpiece* or *handiwork* instead of *workmanship*. In other words, we are wholly the result of God’s [creative](why-did-God-create-me.html), [redemptive](redemption.html), and [sanctifying](sanctification.html) work, and we belong to Him.
*Workmanship* refers to more than the product of creation; it also refers to the degree of skill with which the product is made. That degree of skill imparts value to the thing made. For example, we could say, “That vase is of excellent workmanship.” The vase itself is lovely, but its value is derived from the talents of the one who designed and produced it. With that definition in mind, *workmanship* may be a more fitting term than either *masterpiece* or *handiwork* because of the emphasis it places on the Creator rather than the creation.
We are God’s workmanship in that He created us. Everything God creates is of value, yet nothing in creation compares to His work in creating mankind (Genesis 2:7\). From the sky to rivers to frogs, God merely spoke and they were (Genesis 1\). For six days, God said, “Let there be,” and it was so. But on the sixth day, He did something different. God reached down into the mud and formed a man. He then breathed “into man’s nostrils the breath of life and man became a living soul” (Genesis 2:7\). That breath brought God’s own life into His workmanship. The human being now possessed a spirit unlike the life of animals and plants. Psalm 139:13–16 gives us a peek into God’s workshop, showing us that He is intimately involved in the creation of every human being.
We are God’s workmanship in that He redeemed us. As God knew they would, mankind rebelled against His authority. They defiled God’s workmanship and introduced sin into His perfect world (Genesis 3:11; Romans 5:12\). From that very hour, God put into motion His plan to redeem them and restore them to their original design (Genesis 3:21–23\). Before the foundation of the world, God had planned this redemption, which would ultimately result in the crucifixion of His Son as a final sacrifice for sin (2 Corinthians 5:21; Ephesians 1:4; Revelation 13:8\). His workmanship was costly, as we are redeemed “with the precious blood of Christ” (1 Peter 1:18–19\).
We are God’s workmanship in that He sanctifies us and fits us for service. He forms us the way He wants for His own pleasure and purposes (Philippians 2:13; Colossians 1:16\). Despite the imperfections we find in ourselves and those we love, the clay cannot say to the potter, “Why did you make me like this?” (Romans 9:20; Jeremiah 18:5\). God knows what He’s doing. He uses the sculpting tools of adversity, relationships, challenges, and miraculous interventions to mold us into the image of Christ (Romans 8:28\). And He promises to finish what He began (Philippians 1:6\). The goal is “good works” (Ephesians 2:10\).
The truth that we are God’s workmanship is expressed in the context of our salvation: “[By grace](saved-by-grace.html) you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast. For we are His workmanship” (Ephesians 2:8–10, NASB). The emphasis is on the grace and gift of God. We are not saved by our *own* works for the simple fact that we ourselves are *God’s* work. God is the Designer and Builder of our faith; we cannot save ourselves.
The Church as a whole is also God’s workmanship. He has given us gifts, Scripture, and His Holy Spirit to enable us to carry out His work in the world. (Romans 12:4–7; 1 Corinthians 12:4\). As a lantern exists to shed light, so the Church exists to spread the light of the gospel to the lost and dying (Matthew 5:14; Acts 13:47\). To the degree that we allow His light to shine through us, we display His workmanship.
|
What is the doctrine of election?
|
Answer
An election is a time when people choose who they want to fill certain positions from President on down. An election is a choice. The biblical doctrine of election teaches that God chooses to save some, and, by necessity, if He does not choose everyone, then there are some who are passed over. Those whom He has chosen to save are referred to as “[the elect](elect-of-God.html)” (see, e.g., Mark 13:20\).
The Bible teaches that [God chooses people](unconditional-election.html) based on His own purposes and His desire to show grace to undeserving sinners. Ephesians 1:4–6 says, “For he chose us in him before the creation of the world to be holy and blameless in his sight. In love he predestined us for adoption to sonship through Jesus Christ, in accordance with his pleasure and will—to the praise of his glorious grace, which he has freely given us in the One he loves.” He chose in love, in accordance with His pleasure and will, so that He would be glorified. God’s election has nothing to do with what the elect would or would not do.
God did not choose everyone. If He had, then everyone would come to faith in Christ. He chose some, and He left others to their own desires. Left to ourselves, all of us would continue in our rebellion and reject Christ. God chose to pursue some, convict them of their need, and lead them to faith. It is because of God’s choice that anyone comes to faith in Christ. Jesus said, “No one can come to me unless the Father who sent me draws them, and I will raise them up at the last day” (John 6:44\).
This is a tough truth to get our minds around. We are tempted to think that we are more just and gracious than God and that He should have chosen everyone. We need to reject that temptation. We are in no place to judge God! It is not as though some are desperately crying out to Him for salvation and He rejects them because He has not chosen them. Those whom God does not choose continue doing exactly what they want—they rebel against God and try to stay as far away from Him as possible. He simply allows them to continue on the path they have freely and willfully chosen. He has, however, chosen to intervene in the lives of some and win them over. He does this so that He might show His love and kindness to people who are undeserving.
Some people think that God “chooses” based on the choices that He knows that the elect will make: [He knows](predestination-foreknowledge.html) who will and who will not receive Christ, and He makes His choice based on that. But that would make people the ultimate choosers, with God simply following our choice. Biblically, it is the other way around. God chooses some based on His own purposes, and then, in response to His work in their lives, they choose Him. His choice is first and foundational. Without God’s election, no one would ever turn to Him.
Many Christians recoil at the doctrine of election the first time they hear it. But, upon further reflection, most believers will admit that God was at work in their lives, drawing them to Himself long before they were even aware of it. They will recognize that, if He had not intervened, they would have continued in unbelief. The hand of God, working in big ways and little ways, becomes more evident in hindsight.
Some object to the doctrine of election on the grounds that it stifles missionary and evangelistic activity. After all, if God has chosen to save some, then they will be saved whether or not anyone takes them the gospel—so why bother? This objection overlooks the truth that hearing and believing the gospel is the means that God uses to save those He has chosen to save. Paul believed and taught election (it is a New Testament doctrine), yet he was zealous like no other in his missionary endeavors. Because he knew that God had chosen to save people through the gospel, Paul proclaimed it boldly and was persecuted for it. He explains, “I endure everything for the sake of the elect, that they too may obtain the salvation that is in Christ Jesus” (2 Timothy 2:10\). Paul endured persecution so that *the elect* will be saved, because the elect cannot be saved without hearing and believing the gospel. Through evangelism, God allows people to participate in His great plan of drawing a people unto Himself from every nation and language on earth. The doctrine of election frees us to share the gospel without pressure or fear of failure. When we share the gospel clearly, we have been obedient, and that is a success. The results are left to God.
|
What is the significance of Antioch in the Bible?
|
Answer
Antioch in the Bible is the name of two New Testament cities: Pisidian Antioch and Syrian Antioch.
Antioch of Syria, also known as Antioch on the Orontes River, was the third\-largest city in the Roman Empire. Only Rome in Italy and Alexandria in Egypt were larger. Syrian Antioch (current\-day Antakya, Turkey) was situated on the Orontes River about 20 miles inland from the Mediterranean Sea and approximately 300 miles north of Jerusalem. From its founding in 300 BC by Seleucus I Nicator, Syrian Antioch was a busy seaport trade hub possessing a lively mix of people from different cultures and religions with high intellectual and political status.
Antioch of Syria played a significant role in the book of Acts and the earliest developments in the spread of Christianity. The city was home to many [Diaspora Jews](diaspora.html)—those deported through captivity who had chosen to remain living outside Israel but maintained their Jewish faith. These Hebrews engaged in business and enjoyed full rights of citizenship in the free city of Syrian Antioch. Through them, many Gentiles in Antioch were drawn to Judaism and, eventually, Christianity. One such Gentile convert was Nicolas from Antioch. He was among the seven Greek\-speaking (Hellenist) leaders chosen to serve as deacons in Jerusalem (Acts 6:1–7\).
The intense persecution that broke out in Jerusalem after the death of [Stephen](life-Stephen.html) prompted some Jewish believers to flee to Syrian Antioch (Acts 11:19\). When leaders in the Jerusalem church heard of the considerable number of Gentile conversions taking place in Antioch, they sent [Barnabas](life-Barnabas.html) there to minister to the growing congregation (Acts 11:22–25\). Barnabas sought out the [apostle Paul](life-Paul.html) in Tarsus and brought him to Antioch, where together they taught the mixed assembly of Jewish and Gentile believers for a whole year. It was here at Antioch of Syria where believers were first called Christians (Acts 11:26\).
In Syrian Antioch, the Christian prophet Agabus foretold of a great famine that would strike the Roman world. The enthusiastic Christians in Antioch responded to the prophecy with generous offerings to help the Jerusalem church when the famine hit. Barnabas and Paul carried these gifts to the elders in Jerusalem (Acts 11:27–30\).
The city became the launching site of organized Christian foreign missions work when Barnabas and Saul were set aside by the leading of the Holy Spirit and then sent out from the church in Antioch of Syria (Acts 12:25—13:3\). This [first\-ever missionary journey](Paul-first-missionary-journey.html) that took Paul and Barnabas into Asia Minor ended when they returned to Antioch of Syria and reported to the assembled church everything that God had done (Acts 14:24–28\).
Another city called Antioch in the Bible was located between the districts of Phrygia and Pisidia in Asia Minor, west of Iconium, in the southern part of the province of Galatia. Pisidian Antioch was founded by Antiochus I and refounded by Augustus as a Roman colony. Augustus populated the city with thousands of his veterans and their families.
Pisidian Antioch became a key landmark on Paul’s first missionary journey with Barnabas. Paul was invited by the elders to preach in the synagogue of Pisidian Antioch, and the two missionaries were enthusiastically received by the townspeople there (Acts 13:14–44\). But a group of Jewish leaders who were jealous of Paul’s popularity began to slander him (Acts 13:45\). Thus, Paul and Barnabas turned their attention to the Gentiles, many of whom rejoiced and believed in the Lord (Acts 13:46–48\). Their message of salvation spread throughout the region until Jewish persecutors finally ran Paul and Barnabas out of the city (Acts 13:50\). As a result, Pisidian Antioch was a place where Paul and Barnabas “shook the dust from their feet as a sign of rejection,” just as Jesus had instructed (Acts 13:51; cf. Mark 6:11\).
The same jealous, unbelieving Jews from Antioch of Pisidia followed Paul and Barnabas to Lystra and stirred up more trouble for them. Paul was stoned, dragged out of the city, and left for dead. Paul revived and later returned to Pisidian Antioch, despite the dangers there, to strengthen the church and appoint elders (Acts 14:19–23\). Paul also used his experiences of suffering and persecution in Antioch of Pisidia to teach and encourage his young protégé Timothy (2 Timothy 3:11\).
Although Bible scholars have long debated the matter, many believe that Paul’s [epistle to the Galatians](Book-of-Galatians.html) was written to the church in Pisidian Antioch and the nearby churches in Lystra and Iconium, all of which were in the Roman province of Galatia at the time of Paul’s active ministry. Whatever the case, both Pisidian Antioch and Syrian Antioch were noteworthy locations in Paul’s ministry as an apostle and in the early expansion of the Christian church.
|
Why do we still sin after salvation?
|
Answer
Salvation begins the moment we receive, by faith, God’s offer of forgiveness through the death and resurrection of His Son, Jesus (Ephesians 2:8–9; John 1:12\). Jesus called it being “born again” (John 3:3\). In repenting and giving up our old life, we receive the new life Jesus purchased for us with His blood (2 Corinthians 5:17, 21\). We are washed clean, and God chooses to remember our sins no more (Psalm 103:12\). But we soon notice that our propensity to sin is still part of us. How can that be, since we are [new creatures](new-creation.html) in Christ? We still sin because we, though forgiven, are still fallen human beings.
Salvation breaks the power that sin once had over us. We were slaves to sin and served it willingly (Romans 6:20–23, 7:14–15\). While slaves to sin, it was impossible to please God (Romans 8:8\). Regardless of how often we turned over a new leaf, straightened up, went to church, or performed righteous deeds, our souls were still enslaved to unrighteousness and we stood as condemned before God.
Upon [surrender](surrender-to-God.html) of our lives to the lordship of Jesus, we became God’s sons and daughters (Ephesians 1:5; Romans 8:15\). But just as children sometimes disobey their parents as they grow, God’s children sometimes disobey Him. We rebel, get angry, or doubt for a while; the difference is, we can no longer live lifestyles of sin because our nature has changed (2 Corinthians 5:17; 1 John 3:4–10\). A fish may long to live on the beach, but once it has flipped itself onto the sand, it wants nothing but to return to the water because its nature is not designed for dry land. A fish was created for the water. So it is with us. The nature of those indwelt by the Holy Spirit is to live in righteousness. We may flip ourselves into sin at times, but we can’t survive there. The new nature thrives in righteousness and obedience to God. The degree to which we allow the Holy Spirit access to every area of our lives is the degree to which we live as God intended us to live.
Good parents don’t let their toddler play on the highway. They may start with a stern warning, but if the child persists in heading toward the road, good parents come after him, and the discipline will be memorable and effective. So it is when we, as God’s children, stiffen our necks and charge toward evil. Our Father comes after us. God does not allow us to get away with sin because He is a good Father. Hebrews 12:5–11 says that God’s discipline in our lives is one way we can tell that we belong to Jesus.
To the praise of God’s glory, after we are saved, God deals with our sin differently than He did before we were saved. First John 1:9 tells us that we can confess our sin and be [forgiven](Bible-forgiveness.html). Confession means we humbly agree with God about how bad sin is. We admit we were wrong and ask His forgiveness. The awareness of our sin and the confession of it should be a regular practice. The first of Martin Luther’s [95 Theses](95-theses.html) says, “When our Lord and Master Jesus Christ said ‘Repent,’ he intended that the entire life of believers should be repentance.” God can pardon us and maintain His justice because our sin was already paid for by Jesus. There is no need to punish us because He has already punished His Son (Colossians 2:14\).
As we “grow in grace and in the knowledge of our Lord and Savior Jesus Christ” (2 Peter 3:18\), we overcome [besetting sins](besetting-sins.html) (Hebrews 12:1\). Peter lists steps we can take in developing our new nature and ends with the promise that, if we do these things, we “will never stumble” (2 Peter 1:3–10\). Our holiness is the goal, but John acknowledges that we still sin: “My dear children, I write this to you so that you will not sin. But if anybody does sin, we have an advocate with the Father—Jesus Christ, the Righteous One” (1 John 2:1\).
God’s desire for us is that we not sin, and one day our sanctification will be complete (1 John 3:2\). But, until that time, we still inhabit fallen bodies in a fallen world, and we struggle with the flesh and sometimes lose the battle. But we will not be lost; Jesus Himself intercedes for us as our High Priest (Romans 8:34\).
|
What is the relationship between grace and truth?
|
Answer
The coupling of grace and truth is found in numerous places in the Bible, including Colossians 1:6 and 2 John 1:3 in the New Testament, and 2 Samuel 15:20 and Psalm 86:15 in the Old Testament. Then there is John 1:14, 17, which says, “The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth. . . . For the law was given through Moses; grace and truth came through Jesus Christ.”
There is a strong possibility that John is referencing the Hebrew terms *hesed* (“mercy” or “lovingkindness”) and *emet* (“truth” or “faithfulness”), found together in Exodus 34:6: “Then the Lord passed by in front of him and proclaimed, ‘The Lord, the Lord God, compassionate and gracious, slow to anger, and abounding in lovingkindness and truth.’” Note that the attributes of God in the Old Testament are applied to Christ in the New. At the beginning of his gospel, John is making a subtle statement regarding the divinity of Jesus. The rest of John’s gospel will expound on that truth.
It is important for [grace](definition-of-grace.html) and [truth](what-is-truth.html) to work in tandem. An emphasis on grace alone can dissipate into a shallow and sentimental foundation where justice or truth is discarded. However, a focus only on truth can devolve into a cold, hardened dogma. Jesus’ character demonstrates the perfect balance of both grace and truth. He is “full” of both.
Grace and truth meld together in the gospel message to form a key distinction of Christianity over other religions. In all other religions, grace and truth are never balanced. Instead, the deity being worshiped either dispenses justice at the expense of grace or dispenses grace at the expense of justice and truth. Christianity is unique in that God delivers grace *through* His justice and truth.
The truth is, everyone has fallen short of the glory of God (Romans 3:23\) and deserves God’s justice. However, God’s justice is satisfied, and His truth upheld, through the sacrifice of Jesus on the cross. That act delivers God’s grace to those who will accept it by faith.
In this way, Christianity stands alone as an ontological faith—one that is fully dependent on a person—Jesus Christ—who perfectly balances and embodies both grace and truth in His very being.
|
Is it a sin to look at a woman’s body?
|
Answer
Before answering whether looking at a woman’s body is sinful, we need to understand the importance of the human body. Our bodies are a key part of who we are. God formed the first man out of dust and breathed life into him. God formed the first woman out of the man’s side (see Genesis 1—2\). Humans since then have been formed within their mother’s womb (Psalm 139\). We are neither merely bodies nor merely souls. As some have said, we are “embodied souls.”
Though all human bodies will die (Romans 5:13\), those who know Jesus look forward to a future, bodily resurrection in which they will receive glorified bodies fit for eternity in the new heavens and new earth (1 Corinthians 15; 1 Thessalonians 4:13–18; Revelation 21—22\). There is perhaps no more clear demonstration of the worth God places on the human body than the incarnation of Jesus Christ. God the Son took on human flesh, lived a fully human life (even including going through gestation), died on the cross for our sins, and rose back to life bodily. Our physical bodies certainly matter (1 Corinthians 6:14–15\), and thus so do the ways we treat our own bodies and those of others.
The question of whether looking at a woman’s body is sinful arises in part because we live in a hypersexualized culture that tends to treat human bodies as sex objects. The human heart tends toward sin. [Lust](what-is-lust.html) is certainly not a new problem (Job 31:1; 2 Samuel 11; 13; Matthew 5:27–30\). Is it possible to look at a person’s body as something other than a sex object? Yes. Is it wrong to look at any person’s body—male or female—as merely a sex object? Yes.
To be clear, there is nothing inherently sinful about the female body or the male body. Human bodies are a good and beautiful part of God’s creation. But it is sinful to ogle a woman’s body or a man’s body while fantasizing about sex. First, as explained above, a woman’s body is part of who she is; a man’s body is part of who he is. To detach a person’s body from that person in a way that views the body as a mere means to an end is to dehumanize the person. Second, while lust is a common sin struggle, it also demonstrates a fundamental misunderstanding of God’s design for sex. [Sex](sex-in-the-Bible.html) is intended for one man and one woman in the covenant relationship of marriage. It is part of the one\-flesh union of a husband and wife. Because the two are committed to one another, they can expose their nakedness to one another in vulnerability; in doing so, their union becomes even deeper (Genesis 2:14–25; Matthew 19:3–9\). Sex is intended to be a giving of self to the other (1 Corinthians 7:2–4\). Viewing another’s body as an object to gratify oneself not only dehumanizes the other, it cheapens the entire design of sex.
So, how can one look at a woman’s body or a man’s body in appropriate ways? This is ultimately a matter of sanctification and a changed heart (1 Corinthians 5:17–21; Romans 12:1–2\). The way we view and treat others directly relates to our relationship with God. The more we know God, the more we love Him, the more we love others, and the more we reflect God in our thoughts and actions (John 15:1–11; Romans 8:29–30; 2 Corinthians 3:18\). This knowing of God comes through the normal means of spending time in His Word, spending time with Him in prayer, obeying His commands, yielding to the work of the Holy Spirit in our lives, and spending time with other believers in meaningful fellowship and corporate worship (Philippians 2:12–13; Hebrews 10:19–25\).
More specifically on the issue of viewing others in lustful ways, we need to align the way we think of others with the truth of God’s Word. When we rightly understand that all humans bear God’s image (Genesis 1:27–28\), we are more likely to treat and view them in God\-honoring ways. When we rightly understand God’s design for humanity and His desire for all to come to know Him (2 Peter 3:8\), we are more likely to see people as He does. When we rightly understand the church as the body of Christ and other Christians as our brothers and sisters, we are more likely to treat them and their bodies in appropriate ways (1 Corinthians 12; Ephesians 4; 1 Timothy 5:1–2\). Again, this understanding of people will be an outflow of our understanding of God, our personal time with God, and our time with other believers.
In short, it is wrong to look at a man’s or woman’s body with lustful desire (Matthew 5:27–30\). The human body is not an object of self\-gratification. Rather, it is part of God’s beautiful creation. When we see the bodies of others, we should see their entire person and honor them as those who bear God’s image. If they are believers, they are brothers or sisters in the Lord. If they are unbelievers, they are in desperate spiritual need and we can share the good news of the gospel with them that they might experience true life in Christ.
|
How can I know that my future sins are forgiven?
|
Answer
When we accept Jesus as our Savior, God forgives all our sins: past, present, and future. Forgiveness comes as a total package; God does not forgive us *partially* but *wholly*.
The believer in Christ can say, “My future sins are forgiven” for these reasons:
• When Jesus died, *all* of today’s sins were yet future. Jesus did not die only for the sins of people who lived before Him. He died for the sins of the whole world (1 John 2:2\), including the sins of those who lived after Him.
• If our future sins are not forgiven, then two things must happen: 1\) when we sin in the future, we revert to an unforgiven state, meaning we lose our salvation and must be saved again, and 2\) Christ must die again to cover the sins we’ve committed since His last death. Neither of these scenarios is biblical. We are kept by God, and thus our salvation is secure (John 10:28–30\); and Christ died “once for all” (Hebrews 10:10; cf. Hebrews 7:25\).
• From the cross, Jesus said, “It is finished!” (John 19:30\). No other sacrifice would ever be needed. Sin—all sin—had been [atoned](substitutionary-atonement.html).
• God’s purpose, which cannot be thwarted, is that His children be made perfect: “Those God foreknew he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers and sisters. And those he predestined, he also called; those he called, he also justified; those he justified, he also glorified” (Romans 8:29–30\). Note that all of God’s actions are in the past tense, as if they had already happened.
• “We have been justified through faith” (Romans 5:1\). When God [justifies](justification.html) us, He declares us to be righteous. We still sin, but God’s declaration stands. The fact of our justification argues for the fact that our future sins are forgiven.
• “There is now no condemnation for those who are in Christ Jesus” (Romans 8:1\). Nothing, not even our future sins, will condemn us. The verdict of “forgiven in Christ” has already been handed down from the divine bench.
• “Neither the present nor the future, . . . nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord” (Romans 8:38–39\). The *future* cannot separate us from God’s love, even if there is sin in our future.
Of course, the fact that our future sins are forgiven in Christ should not make us flippant toward sin. No one can say, “My future sins are forgiven,” and then proceed to live a life of sin. Such an attitude is decidedly un\-Christian: “What shall we say, then? Shall we go on sinning so that grace may increase? By no means! We are those who have died to sin; how can we live in it any longer?” (Romans 6:1–2; see also 1 John 3:9\).
The Bible teaches that, after salvation, we continue to sin (1 John 1:8; 2:1\). We won’t reach [sinless perfection](sinless-perfection.html) this side of glory. The power of sin is broken, but, because we are still flawed humans living in a fallen world, we still at times give in to temptation. Our future sins, although ultimately forgiven in Christ, should still be confessed to God (1 John 1:9\). Unconfessed sin, a sign of a disobedient, stubborn heart, will bring the Father’s discipline on His children (Hebrews 12:4–11\).
When we sin, we don’t fear losing our salvation. At the same time, we understand that our sin does damage to our fellowship with the Heavenly Father and to our relationships with other people. We [confess to God](confession-of-sin.html) our future sins as we commit them for these reasons:
• We seek to walk in the light, as He is in the light (1 John 1:7\).
• We strive for peace in the Body of Christ (James 4:1\).
• We do not want to grieve the Holy Spirit (Ephesians 4:30\).
• We want the joy of our salvation restored (Psalm 51:12\).
• We desire to “live a life worthy of the Lord and please him in every way” (Colossians 1:10\).
• Our testimony matters. We are called to good works that glorify the Father. Our light should shine, not be hidden under a bowl (Matthew 5:14–16\).
• We must “put to death . . . whatever belongs to \[our] earthly nature” (Colossians 3:5\). Confessing our sin to God is part of putting the old nature to death.
We are saved by grace through faith, and the moment we trust in Christ, we are made right with God. Our sins, including our future sins, were ultimately forgiven (Colossians 2:13\), and our salvation is permanent.
The [woman caught in adultery](woman-caught-in-adultery.html) was brought to Jesus in John 8\. Rather than condemn her, Jesus offered her forgiveness: “Neither do I condemn you,” He said (John 8:11\). Then He set her free, not with carte blanche to continue to sin, but with a command to cease from sinning: “Go now and leave your life of sin.” He did not say, “Go now and do whatever you want.” Those forgiven by God have been called to a life of holiness.
|
What is wrong with date-setting for the end times?
|
Answer
“88 Reasons Jesus Is Coming Back in 1988!”
“October 21, 2011, is the end of the world!”
“December 21, 2012, is the end of the world!”
“Jesus is going to return during the year of Jubilee!”
“Jesus is going to return during the next blood\-red moon!”
Pronouncements like these surface every few years, and many gullible people make life\-altering decisions based on them. The primary reason that date\-setting for the end times is wrong is that Jesus told His disciples, in reply to their question about the timing of future things, “It is not for you to know the times or dates the Father has set by his own authority” (Acts 1:7\).
The date\-setting predictions people make have always been wrong. Always. Throughout history, self\-proclaimed prophets, well\-meaning preachers, and outright charlatans have declared with certainty that a specific date in the near future was the day Jesus would come back. And then He didn’t. Those prophets had just proven that they were not true prophets (Deuteronomy 18:21–22\). Jesus said that no man knows the day nor the hour of His return (Matthew 24:36\), yet some rationalize their date\-setting by saying that we might not know the day or hour, we can still get pretty close. Apparently not.
One reason God has not told us “the day or the hour” when Jesus will come again is that He wants us to live our lives by faith, for His glory, before an unbelieving world. He wants us to be involved in our communities (1 Thessalonians 4:11\), serving our churches (Ephesians 6:7\), and raising our children to know and honor Him (Deuteronomy 6:6\). One common response to end\-times date\-setting is that people stop engaging in life. They pack up, preparing for the [Apocalypse](apocalypse.html). One such group in the 1830s followed a preacher named William Miller. Miller became convinced that Jesus would return in October of 1844, and he was able to convince many others, some of whom sold their possessions, quit their jobs, and waited for the end. Miller was wrong. Jesus did not return in 1844, and the non\-event became known as the [Great Disappointment](Great-Disappointment.html). Followers salvaged Miller’s reputation by claiming that Jesus had, in fact, returned—spiritually—to the heavenly temple. The disillusioned group was ripe for a new leader and soon found themselves uniting under the leadership of “prophetess” Ellen G. White and became known as the [Seventh\-day Adventists](Seventh-Day-Adventism.html).
Another reason date\-setting for the end times is wrong is that it tends to disregard Jesus’ final command to His followers. Shortly before He ascended back into heaven, Jesus told His followers to “go into all the world and make disciples” (Matthew 28:19\). He did not say, “Focus your energies on trying to figure out when I’m coming back.” He gave us several [parables](what-is-a-parable.html) that encourage an attitude of readiness, but that readiness does not mean sky\-watching. It means being faithful in all He told us to pursue, like holiness (Hebrews 12:14\), cross\-carrying (Luke 9:23\), and loving the people He brings across our paths (Romans 13:8\). Jesus urged us to store up treasure in heaven (Luke 12:33\), to seek unity with other believers (John 17:22–23\), and to work as harvesters in His fields (Luke 10:2\). He said nothing of trying to predict the date of His return. When we become preoccupied with trying to predict the unpredictable, our priorities are not in the right order.
Date\-setting for the end times—and then being proven wrong—also prompts derision from unbelievers. Skeptics already mock the supernatural and discount the Bible as nonsense (1 Corinthians 1:18\). They often look for reasons to mock Christianity. When a public figure announces an end\-times date with the same authority that he or she proclaims the gospel, it only serves to validate the skepticism. It is fine to say, “It appears the signs that Jesus gave are unfolding, so I believe His return may be soon.” That sentence is merely a personal opinion and leaves room for error. But when date\-setters declare with finality that a certain date or time frame must be the right one, they only invite greater derision, which reflects poorly on the name of Christ.
If God wanted us to know when His Son is returning, He would have made that clear in His Word. As it is, He clearly said that we would *not* know. All we have to go on is what He revealed to us, and the date is simply not in Scripture. Any speculation is only that. Some get involved in date\-setting for the end times in order to appear wise, attract attention, or raise money; others may have less dubious motives. Regardless of why, date\-setting for the end times is wrong. We should consider the signs Jesus gave and then live in such a way that we wouldn’t be ashamed if He came this very hour (1 John 2:28\).
|
Do babies and children go to heaven when they die?
|
Answer
The Bible doesn’t explicitly answer the question of whether children who die before they are born again go to heaven. However, enough indirect information can be pieced together from Scripture to provide a satisfactory answer, which relates to infants as well as those with mental handicaps and others.
The Bible speaks to the fact that all of us born of human parents are born with an [inherited corruption](inherit-sin.html) from Adam that ensures we will inevitably sin. This is often referred to as original sin. While God created Adam and Eve in His own likeness (Genesis 5:1\), the Bible says that, once Adam and Eve fell and became sinful, Adam fathered children “in *his own* likeness” (Genesis 5:3, emphasis added; cf. Romans 5:12\). All human beings have inherited a sinful nature through Adam’s original act of disobedience; Adam became sinful, and he passed that sinfulness along to all his descendants.
The Bible speaks matter\-of\-factly about children who do not know enough “to reject the wrong and choose the right” (Isaiah 7:16\). One reason people are guilty before God, Romans 1 says, is that they refuse to acknowledge what is “clearly seen” and “understood” concerning God (verse 20\). People who, upon seeing and evaluating the evidence of nature, reject God are “without excuse.” This raises some questions: If a child is too young to know right from wrong and possesses no capacity for reasoning about God, then is that child exempted from judgment? Will God hold babies responsible for not responding to the gospel, when they are incapable of understanding the message? We believe that granting saving grace to babies and young children, on the basis of the sufficiency of Christ’s atonement, is consistent with God’s love and mercy.
In John 9, Jesus heals a man born blind. After the physical healing, the man goes through a process of receiving his spiritual sight. At first, the man is ignorant; he knows Jesus’ name but not where to find Him (John 9:11–12\). Later, he arrives at the truth that Jesus is a prophet (verse 17\) and that He is from God (verse 33\). Then, in speaking to Jesus, the man admits his ignorance and his need for the Savior. Jesus asks him, “Do you believe in the Son of Man?” and the man replies, “Who is he, sir? . . . Tell me so that I may believe in him” (verses 35–36\). Finally, having seen the light spiritually, he says, “Lord, I believe” and worships Jesus (verse 38\).
Following the expression of faith from the man born blind, Jesus encounters some spiritually blind Pharisees: “Jesus said, ‘For judgment I have come into this world, so that the blind will see and those who see will become blind.’ Some Pharisees who were with him heard him say this and asked, ‘What? Are we blind too?’ Jesus said, ‘If you were blind, you would not be guilty of sin; but now that you claim you can see, your guilt remains’” (John 9:39–41\). In other words, Jesus says, “If you were truly ignorant \[blind], you would have no guilt. It’s because you are *not* ignorant—you are willfully unbelieving—that you stand guilty before God.”
The principle Jesus lays down in John 9 is that God does not condemn people for things they are unable to do. “Sin is measured by the capacities or ability of people, and by their opportunities of knowing the truth. If people had no ability to do the will of God, they could incur no blame. If they have all proper ability, and no disposition, God holds them to be guilty” (Albert Barnes, *New Testament Notes: Explanatory and Practical*, ed. by Robert Frew, Baker Book House, Vol. 1, “Jn. 9:41”). According to this principle, babies and young children who are unable to accept or reject Christ are not held accountable for unbelief.
Before people mature enough to discern right from wrong (sometimes called reaching “the [age of accountability](age-of-accountability.html)”), it would seem that they are not held responsible by God. Toddlers sin, and they bear Adam’s corrupt nature, but lacking the ability to understand the concept of right and wrong, they are under God’s grace, in our opinion.
Other biblical anecdotes (e.g., David testifying that he would be reunited with his dead child after death in 2 Samuel 12:23\) support the reasonable belief that infants go to heaven when they die. The same holds true for those with mental disabilities who cannot comprehend right and wrong.
|
What does it mean to decree and declare?
|
Answer
In some circles, to “decree and declare” something is to powerfully speak it into existence. This phraseology has Pentecostal/Charismatic roots and is much like the “[positive confession](positive-confession.html)” teaching. Those involved in the “decree and declare” movement claim that if someone decrees or declares something, then it will happen. To “declare” is to state (out loud) a fact; to “decree” is to issue an authoritative command. Kenneth Hagin, a leader in the [Word of Faith movement](Word-Faith.html), writes, “You can have whatever you say. . . . You always get in your life what you believe for and what you say” (“You Can Have What you Say,” hopefaithprayer.com, Lesson 25, accessed 3/31/20\).
The “decree and declare” movement claims to be biblical by using scriptural support. Since mankind is made in the image of God (Genesis 1:27\), then, the thinking goes, we, like God, can speak and make things happen. God spoke things into existence (Genesis 1:3, 6, 9, 14, 20, 24, 26\), so those with faith can do the same. Those who follow the “decree and declare” formula make such statements as “I decree and declare that I will be healed from my sickness” or “I decree and declare my family will be healthy and well provided for.” Often, *asking* God for things in prayer is replaced by *decreeing* those things to happen.
It’s true that mankind is made in the image of God; however, the “decree and declare” proponents are wrong in the practical applications of that truth. Being made in the image of God does not mean that we have the same abilities that God has. Being made in the image of God means that “humans share, though imperfectly and finitely, in God’s nature, that is, in His communicable attributes (life, personality, truth, wisdom, love, holiness, justice), and so have the capacity for spiritual fellowship with Him” (Allen P. Ross, *Bible Knowledge Commentary: Genesis*, ed. by John Walvoord and Roy Zuck, David C. Cook, 1989, p. 29\). Being made in the image of God means that we reflect God’s attributes, not that we can do the things that only God can, such as speak things into existence.
Someone who has been taught to “decree and declare” might say something like this before taking a road trip: “I decree and declare God’s blessings on this vehicle, that it will remain mechanically sound!” In saying that, the speaker may truly believe that his verbal declaration, coupled with God’s power and authority within him, will guarantee a trouble\-free trip. The problem is, our statements can be *declarative*, but not *causative*, no matter how true they are; plus, when we go around “decreeing” things, we are in danger of putting our will over God’s will. Jesus taught us to pray that God’s will be done, and He led by example (Luke 11:2; 22:42\).
Whether practitioners of the “decree and declare” formula realize it or not, the ritualistic vocalizing of those words has similarities to magical incantations. According to the dictionary, an incantation is “a written or recited formula of words designed to produce a particular effect” (merriam\-webster.com, accessed 3/31/20\). The “decree and declare” teaching says that there is something special—something powerful—associated with our thoughts and words. We can think of something and “declare” it, and that in itself will change our circumstances and bring us blessings, including prosperity and healing. There’s nothing biblical about using certain words to manipulate events to bring something to pass. Instead of praying to the Lord for healing or other needs according to His will, followers of the Word of Faith movement are taught to repeat the “decree and declare” formula in the belief that their positivity will bring about positive results.
Instead of reciting formulaic declarations to obtain something, we should pray to the Lord in submission to His will (Matthew 26:42\). Instead of seeking to force God’s hand by calling forth whatever we want, Christians should trust in the Heavenly Father who “knows exactly what you need even before you ask him!” (Matthew 6:8, NLT).
|
How should I decide how much to tithe?
|
Answer
The apostle Paul frequently taught the early church about giving. Jesus taught His disciples to give, as well. But neither Paul nor Jesus nor any other passage in the New Testament compels believers to tithe. Tithing is an Old Testament requirement for Israel to provide the Lord with one tenth of one’s income (the word *tithe* means “tenth”). The New Testament, while not demanding [a tenth](tithing-Christian.html), does present several principles to help us decide how much to give to the Lord.
The first New Testament principle of giving is to give regularly, on a weekly or monthly basis, as Paul instructed the churches in Corinth and Galatia to do (1 Corinthians 16:1–2\). We are to give as a regular part of our corporate worship. Practically speaking, it’s easier to give small amounts more frequently than large sums all at once. Likewise, the church has ongoing needs and financial obligations that require steady weekly support.
The second New Testament principle is to give in proportion to our income. Paul taught to give in keeping with how much we have prospered and according to our means or ability (1 Corinthians 16:2; 2 Corinthians 8:2–3\). If we have prospered significantly, we ought to give a more substantial amount. And if we have prospered only a little, a smaller gift is entirely acceptable.
Next, the New Testament teaches believers to give generously, and even at times sacrificially, but not to the point of personal deprivation (Acts 20:35; 2 Corinthians 8:2–3, 8; Romans 12:1; Philippians 4:17–18\). Believers are instructed to give deliberately to meet genuine needs, with a joyful heart, and not out of guilt or compulsion merely to appease an urgent request (2 Corinthians 8:4; 9:7; Philippians 4:16\). In other words, our giving ought to spring from our own free choice. When we see a fellow believer in need, particularly a minister of the gospel, we should try to meet that need if we are able (1 Corinthians 9:14; 2 Corinthians 8:12–14; Galatians 6:6\).
According to Scripture, our greatest motivation for giving ought to be our love for others. Just as Jesus Christ died for the sins of others, we ought to give of ourselves for others (2 Corinthians 8:8–9\). Another reason to give is that God promises to reward and bless us when we do (2 Corinthians 9:6; Luke 6:38\). “God loves a cheerful giver” (2 Corinthians 9:7\).
These New Testament principles of giving are centered on one key factor: the believer’s relationship with God. Deciding how much to give to the Lord ought to be a matter of prayer. As we seek to know God’s heart through a consistent relationship with Him, we will discover the Lord’s will concerning how much to give. It may be the conventional tithe, or it may be some other amount.
Believers are to be willing to offer to the Lord whatever He may ask, whether it be 1 percent, 5 percent, 10 percent, or 100 percent. Through our giving, the Lord matures our faith and grows our dependence on Him. It has been said that financial giving is not God’s way of raising money but of developing character in His children.
As we recognize all that Jesus Christ has done for us, we will want to offer ourselves humbly and wholly to God as living sacrifices of worship to Him. Our giving will flow freely from hearts filled with [gratitude](Bible-thankfulness-gratitude.html) and indebtedness, knowing that everything we have and everything we give already belongs to God. We own nothing. While the tithe may be an Old Testament concept, the New Testament requirement is radical and total obedience to the Lord, who guides every aspect of our lives, including our giving.
|
Did David dance naked (2 Samuel 6:14)?
|
Answer
In one of the most effusive displays of worship recorded in the Bible, [King David](life-David.html) danced “before the Lord with all his might” (2 Samuel 6:14\). The occasion was the return of the Ark of the Covenant to Jerusalem. It was a day of rejoicing as David “and all Israel were bringing up the ark of the Lord with shouts and the sound of trumpets” (verse 15\). David had set aside his royal robes and was “wearing a linen ephod” (verse 14\)—a clear indication that he was not naked.
The [ephod](ephod.html) David wore was a garment usually reserved for priests and those ministering before the Lord. As David led the procession of the ark into the city, he humbly laid aside his royal garments and worshiped the Lord, in ecstatic joy, as the representative of God’s “kingdom of priests” (Exodus 19:6\).
The ephod David wore was made of fine linen and consisted of two pieces, covering both back and front (Exodus 28:6–8, 31–32\). The two pieces were fastened together over the shoulders and held at the waist by a belt of some kind. The ephod worn by the high priests would have been different, as it was embroidered with gold and bright colors and somehow bore the [Urim and Thummim](urim-thummim.html) by which God directed the people.
[David’s wife Michal](David-and-Michal.html) was horrified at her husband’s public dance, but not because he was naked. Scripture says she “watched from a window. And when she saw King David leaping and dancing before the Lord, she despised him in her heart” (2 Samuel 6:16\). She was embarrassed at his lack of decorum and felt it was beneath his dignity as king. In a sarcastic rebuke of her husband, Michal accused him of “going around half\-naked in full view of the slave girls of his servants as any vulgar fellow would!” (verse 20\). Other translations render Michal’s complaint as David’s being “exposed” (CSB), “undressed” (ISV), and “shamelessly uncovered” (NKJV). Some of this wording makes it sound as if David danced naked, but the context is clear that he was wearing the ephod instead of the royal attire.
It should also be noted that Michal’s contempt for David may have had nothing to do with his public performance; rather, it could have stemmed from the fact that he had taken her from her husband and reclaimed her as his wife—most likely without her consent (2 Samuel 3:14–16\). Whatever the reason for her disgust, the Bible notes that Michal never had any children (2 Samuel 6:23\), which may indicate a judgment from God or simply that David never sought to have marital relations with her again.
David was undeterred by Michal’s criticism. In fact, he doubled down, telling her that it was the Lord he was dancing before, and he was quite willing to abase himself in the Lord’s presence: “I will celebrate before the Lord. I will become even more undignified than this, and I will be humiliated in my own eyes” (2 Samuel 6:21–22\). David’s deep passion and exuberant worship are part of what make his [psalms](questions-about-Psalms.html) so relatable. He expressed his adoration of God in a variety of ways: through his music, his writings, and his public displays.
|
What is the significance of Gibeah in the Bible?
|
Answer
Several places in the Bible are named *Gibeah*, which simply means “a hill.”
The most prominent Gibeah was a central city in the territory assigned to the tribe of Benjamin (Joshua 18:28\) located about five miles north of Jerusalem. Gibeah of Benjamin was the hometown of Saul (1 Samuel 10:26\) and sometimes referred to in the Bible as “Gibeah of Saul” (1 Samuel 11:4; 15:34; Isaiah 10:29\). Its inhabitants were called the Gibeathites (1 Chronicles 12:3\). After [Saul](life-Saul.html) was anointed king over Israel, he returned to live in Gibeah and made it the royal capital during his reign (1 Samuel 10:26; 22:6; 23:19\).
Earlier, in the book of Judges, chapters 19—21, Gibeah of Saul was the scene of a horrific rape and murder that resulted in an intertribal war against the tribe of Benjamin. A [Levite and his concubine](Levite-concubine.html) were traveling from Bethlehem to Ephraim and stopped for lodging in Gibeah. Since Israelites lived in Gibeah, they expected to be warmly received. But no one offered them hospitality except an old man originally from Ephraim.
During the night, some wicked men of Gibeah went to the old man’s house and demanded to have sex with the Levite visitor. The old man was so ashamed of their outrageous conduct that he offered the men his virgin daughter and the Levite’s concubine. The townsmen refused, so the Levite sent his concubine outside. Through the night, the men of Gibeah raped and abused the woman and then left her for dead. To bring attention to this outrage, the Levite chopped up the concubine’s body into twelve parts and sent one to each of the tribes of Israel. The other tribes took vengeance by killing the inhabitants of Gibeah and devastating the tribe of Benjamin. So horrendous was this brutal crime that it became a lingering symbol of Israel’s wickedness and sin (Hosea 9:9; 10:9\).
Another tragic event that occurred in Gibeah of Saul is recorded in 2 Samuel 21\. When [David](life-David.html) was king, a famine plagued Israel for three years. The Lord told David the reason for the scarcity: “It is on account of Saul and his blood\-stained house; it is because he put the Gibeonites to death” (2 Samuel 21:1\). David then asked the Gibeonites (to be distinguished from the Gibeathites) what he could do to repay them, and they asked for seven of Saul’s sons to be put to death. King David gave them two of Saul’s sons and five of his grandsons, and they were hanged in Gibeah (2 Samuel 21:8–9\).
The Bible identifies another city named Gibeah in the hill country of the tribe of Judah, southwest of Jerusalem (Joshua 15:57\). Scholars believe this Gibeah may have been the home of [King Abijah’s](King-Abijah.html) wife Maakah (2 Chronicles 13:2\) and possibly a place named after one of Caleb’s descendants (1 Chronicles 2:49\). The exact location of this Gibeah is unknown.
A town in the hill country of the tribe of Ephraim was also called Gibeah. Aaron’s son Eleazar was buried there, and his son Phineas inherited the land (Joshua 24:33\). The precise location of this Gibeah remains uncertain as well.
Gibeah of God, *Gibeath\-elohim*, meaning “hill of God,” was the site where the prophet Samuel predicted that the recently anointed King Saul would meet a company of prophets and prophesy together with them there (1 Samuel 10:5–6\).
Another Gibeah, *Gibeath\-haaraloth*, meaning “hill of the foreskins,” was the spot between the Jordan River and Jericho, near Gilgal, where [Joshua](life-Joshua.html) used flint knives to circumcise the sons of Israel that had been born during the 40 years of wandering the wilderness (Joshua 5:3\).
In the KJV, Gibeah, a hill near Kiriath\-jearim, was where Abinadab housed the ark of the covenant after its return from the Philistines until David transported it to the house of Obed\-edom (1 Samuel 7:1; 2 Samuel 6:1–4;). Most other translations simply say that Abinadab lived “on the hill,” but the Hebrew word used is a form of *Gibeah*.
|
What is the meaning of the Chi-Rho symbol?
|
Answer
The Chi\-Rho symbol (☧) combines two Greek letters into a symbol that looks like the letter *X* placed over the stem of the letter *P*. The Greek letters chi and rho are found at the beginning of *Χριστῷ*, which translates to “Christ” in English. The Chi\-Rho is also called the Christogram because it is a monogram of Christ. This symbol gained popularity representing the name of Christ during the time of [Constantine](Constantine-the-Great.html) in the fourth century AD.
The historian [Eusebius](Eusebius-of-Caesarea.html) tells of Constantine’s use of the symbol, describing how Constantine sought military victory over Maxentius and began to look to different gods to help him (*Life of Constantine*, I. 27\). Since Constantine realized that those who followed multiple gods were usually defeated, “he felt bound to honor his father’s God alone” to ensure victory just as his father had done (I. 27\). It is unclear whether Constantine’s father was a Christian, although this has become a popular view over time. One day, Constantine is said to have had a vision of the cross in the sky with the inscription that read, “By this symbol you will conquer” (I. 28\). Later, Constantine was uncertain about the vision and supposedly had a dream in which Christ instructed him to use the symbol he had seen as protection in battle. The next day, Constantine had a banner containing the sign made; atop the cross\-shaped pole, in a golden wreath, was the Chi\-Rho. This standard, also used by later Christian emperors, was called the Labarum. The Latin church father [Lactantius](Lactantius.html), who was also an advisor to Constantine, wrote of how the Chi\-Rho was placed on the soldiers’ shields for protection (“On the Deaths of the Persecutors,” 44\.5\). Constantine’s army was victorious against Maxentius, and Constantine continued to use the Chi\-Rho symbol prominently, even having it engraved on his armor and helmet, according to Eusebius.
There is no mention of the Chi\-Rho symbol in the Bible. The Greek letters chi and rho are used to make up the name *Christ* in Greek, but the symbol is not mentioned. That hasn’t stopped the Chi\-Rho from being used on banners, clerical stoles, chasubles, cruets, candle stands, rings, cufflinks, watches, hats, shirts, coffee mugs—just about anything. In Christian paintings and engravings the Chi\-Rho is often depicted with the Greek letters alpha (Α) and omega (Ω) on either side, representing Jesus Christ as the Alpha and Omega (see Revelation 1:8; 22:13\).
The Chi\-Rho symbol has been used for centuries to acknowledge Christ. It has also been used, since its very conception, as a good\-luck charm to ward off disaster. Of course, there is nothing wrong with reminders of Christ, but any use of the Chi\-Rho as a talisman, amulet, or charm crosses the line into superstition and should be rejected.
|
Who was King Nadab in the Bible?
|
Answer
Nadab was the son of [King Jeroboam I](Jeroboam-in-the-Bible.html) of Israel (1 Kings 14:20; 15:25\). Jeroboam had been chosen by God to lead Israel after God divided the kingdom due to Solomon’s sin (1 Kings 11:11, 38\). Jeroboam could have handed a great dynasty to his son Nadab, but he turned away from God and led Israel into deeper wickedness. Because of this, God pronounced judgment rather than blessing on the house of Jeroboam (1 Kings 14:10–11\). When his father died, Nadab took his place on Israel’s throne while [Asa](King-Asa.html) reigned as king in Judah. Nadab only reigned for two years, but he followed in the footsteps of his wicked father, Jeroboam, and led Israel into deeper sin (1 Kings 15:26\).
Jeroboam’s sin had been idolatry, and when Nadab reigned over Israel, he continued in his father’s footsteps. Then [Baasha](King-Baasha.html) plotted against Nadab, assassinated him in Philistine territory during wartime, and usurped the throne (1 Kings 15:27–28\). “As soon as \[Baasha] began to reign, he killed Jeroboam’s whole family. He did not leave Jeroboam anyone that breathed, but destroyed them all, according to the word of the Lord given through his servant Ahijah the Shilonite” (verse 29\). The dire prophecy against the house of Jeroboam had come true.
King Nadab was one failure in a long list of men who tried to rule God’s people without God. The books of Kings and Chronicles detail the reigns of these men, and a disturbing pattern emerges. Some began well, but power and wealth turned them aside from following God, and they began to compromise with evil. Idolatry was a perennial problem, especially in the northern kingdom of Israel.
King Nadab and other kings had a chance to rid the land of idolatry and lead the nation in worshiping the Lord. But they failed. If Nadab had turned away from his father’s evil and torn down the idol shrines and the [high places](high-places.html), God may have relented and allowed Nadab the dynasty his father had forfeited (see Jeremiah 15:19\). But Nadab had watched his father lead while seeking help from false gods, and he continued that wicked practice. Therefore, King Nadab is simply another example of wasted potential because of his rejection of God.
|
Where do demons come from?
|
Answer
[Demons](demons-Bible.html) are mentioned numerous times in the Bible. The Old Testament refers to them directly as “demons” (3 times), “evil spirits” (8 times), or sometimes in a more obscure sense such as “prince” (in Daniel 10\). The New Testament mentions demons many more times, calling them either “demons” (*daimónion*) or “evil spirits” over 80 times. The origin of demons is not explicitly addressed in Scripture, but there are clues.
The etymology of the Hebrew and Greek words used to denote demons indicate that demons, in general, are powerful entities that transcend ordinary experience and the space/time physical nature of humanity; i.e., they are incorporeal beings.
Scripture suggests in Revelation 12:4, 7 that demons were originally created as angels and existed as part of God’s angelic army. However, when Satan rebelled against God, one third of the angelic host joined him in his revolt, which is why Scripture refers to them collectively as “Satan . . . and his angels” (Revelation 12:9\). Most likely, these fallen angels who rebelled with Satan are the beings Scripture refers to as “demons.”
Again, the Bible does not specifically say where demons came from, so we cannot be dogmatic. What the Bible is clear about is the demons’ destination: “[eternal fire](hell-real-eternal.html)” was prepared for them (Matthew 25:41\), and they know of their coming fiery torment (Matthew 8:29\).
|
What does it mean to be a root out of dry ground?
|
Answer
Isaiah 53 is one of the most profound [messianic prophecies](messianic-prophecies.html) because of its list of details that were unquestionably fulfilled in Jesus Christ. One of those details is found in verse 2: “He grew up before him like a tender shoot, and like a root out of dry ground. He had no beauty or majesty to attract us to him, nothing in his appearance that we should desire him.”
Isaiah uses the metaphor “a root out of dry ground” to emphasize the unfavorable conditions in which the Messiah would appear and the lack of physical attractiveness He would possess. He would not fit the stereotype of previous Jewish leaders: He was not handsome like David (1 Samuel 16:12\) nor tall and imposing like Saul (1 Samuel 9:2\). A dry root in the barren ground does not appear to have much of a chance; it doesn’t appear to have life in it at all. However, God can make a dormant bulb produce incredible beauty. That is the point Isaiah is making when he compares the coming Messiah to a root springing out of dry ground.
The Lord came to earth “in the likeness of men” (Philippians 2:5–8\). He did not arrive in a palace or make His appearance among the religious elite. He came without pomp and circumstance; rather, His coming was like the slow growth of an overlooked plant. God sent His Son to a peasant woman (Luke 1—2\) in a region of Galilee that was not known for producing greatness (John 1:46\). The Son took on the form of a common man in order to identify with us in our weakness (Hebrews 4:15\). Jesus was largely overlooked by His own people (John 1:11–12\), as disregarded as a root out of dry ground. Even when He began His teaching ministry, those who heard Him were perplexed because He was thought to be only the “carpenter’s son” (Matthew 13:55\).
The Jewish nation anticipated a Messiah who would display God’s glory, rally the people, and, by demonstrating of His power, lead them to magnificent victory over the Romans to usher in an age of prosperity and peace. But that’s not what they got. To borrow from Isaiah’s metaphor, the Messiah did not come like a luxurious, well\-watered plant, springing from rich and fertile soil; rather, He came like a scrubby, withering plant struggling up from the arid desert sands. Their expectations went unmet. Once they saw Him face to face, the Messiah seemed to them rather stunted and fruitless.
Jesus had not come to be honored and to set up the kingdom. Jesus came to be humbled and to “give his life as a ransom for many” (Matthew 20:28\). He had to take care of the sin problem before He could bring people into the kingdom. His own people rejected Him (John 1:11\), yet, like so many roots that appear dead and useless, Jesus had life within Him (John 11:25\), and He brought new life to everyone who believed in Him (John 14:6\). He provided the kind of life people cannot obtain on their own. The “root out of dry ground” proved to be the most beautiful, most glorious, and most life\-giving Root. All who abide in Him bear fruit of their own (John 15:1–8\).
Isaiah also writes of the Messiah’s future glory: “In that day the Root of Jesse will stand as a banner for the peoples; the nations will rally to him, and his resting place will be glorious” (Isaiah 11:10\). The root out of dry ground seemed worthless, and they killed Him (Luke 24:20\). Yet, when He rose from the dead, He proved that He contained more life than anyone had imagined, and He continues to offer that same life to all who trust in Him (John 3:16–18\).
|
What is the significance of Perea in the Bible?
|
Answer
Perea is not directly named in the Bible. It is commonly alluded to, though, as the place “beyond” or “across” the Jordan (Matthew 4:15, 25; 19:1; Mark 3:8; 10:1; Luke 6:17; John 1:28–29; 3:26; 10:40\). Both Jesus and John the Baptist traveled into Perea during the time of their ministries, and the area was under the jurisdiction of [Herod the Great](Herod-the-Great.html) and, later, [Herod Antipas](Herod-Antipas.html).
The Bible does not give specifics about the geography of Perea, but the Jewish historian [Josephus](Flavius-Josephus.html) names the place and details its geographical information in *The Wars of the Jews*. He describes Perea as containing rough desert in addition to land watered by springs where olives, grapes, and palms were cultivated. The “length of Perea is from Machaerus to Pella, and its breadth from Philadelphia to Jordan; its northern parts are bounded by Pella. . . . The land of Moab is its southern border, and its eastern limits reach to Arabia, and Silbonitis, and besides to Philadelphene and Gerasa” (Book III, chapter 3\.3\).
The Old Testament states that the tribes of Gad, Reuben, and the half\-tribe of Manasseh occupied the southern area of Perea, although it does not specifically name the region (Joshua 1:12–14\). Many commentators believe that the area of Perea is almost identical to [Gilead](land-of-Gilead.html) in the Old Testament, based on Joshua 22:9, which states, “So the Reubenites, the Gadites and the half\-tribe of Manasseh left the Israelites at Shiloh in Canaan to return to Gilead, their own land.”
In the New Testament, Perea was an area visited by Christ, and many commentators speak of Jesus’ “Perean ministry,” as opposed to His Judean and Galilean ministries. The normal route between Galilee and Judea took a Jewish traveler through Perea (thus avoiding [Samaria](Samaritans.html)). Jesus probably visited Perea during the part of His ministry recorded in Luke 9:51—18:34, although there is also much activity in that section of Luke that occurred outside of Perea. It also seems likely that Jesus visited Perea in Matthew 19:1 and John 10:40\. Matthew relates that Jesus “left Galilee and went into the region of Judea to the other side of the Jordan. Large crowds followed him, and he healed them there.”
John the Baptist also went to Perea during his ministry. Evidently, he baptized people in Perea, since Scripture indicates that he performed baptisms in the Jordan at Bethany, a Perean city (John 1:28; 3:26; 10:40\). This Bethany is not to be confused with the city where Martha and Mary lived, near Jerusalem. Perea is also thought to be the burial place of John the Baptist since he was [beheaded](John-the-Baptist-beheaded.html) in the Perean city of Machaerus, according to Josephus (*Antiquities of the Jews*, XVIII, 5\.2\).
In the first century, the Perean city of Pella proved to be a place of refuge when the Romans attacked Jerusalem. Christians in Jerusalem fled to Pella when Rome besieged the capital, eventually destroying it and the temple in AD 70\. Jesus had foretold of this destruction: “Some of his disciples were remarking about how the temple was adorned with beautiful stones and with gifts dedicated to God. But Jesus said, ‘As for what you see here, the time will come when not one stone will be left on another; every one of them will be thrown down’” (Luke 21:5–6\). Pella in the region of Perea was a shelter for the Christians when that happened.
Because of its central location and its connection to the Jordan River, Perea is a region that impacted both the Old and New Testaments. Although not mentioned by name in the Bible, this land “across the Jordan” is significant because of its role in the history of Israel and in the ministries of Jesus and John the Baptist.
|
What did Jesus mean when He said, “Woman, behold your son” on the cross?
|
Answer
As Jesus hung on the cross, the Bible records that He spoke seven final statements. The third saying, recorded in John 19:26–27, expresses the Lord’s care and concern for His mother: “When Jesus saw his mother there, and the disciple whom he loved standing nearby, he said to her, ‘Woman, here is your son,’ and to the disciple, ‘Here is your mother.’ From that time on, this disciple took her into his home.” The unnamed disciple whom Jesus addressed was the [apostle John](life-John-Apostle.html) himself.
Despite His excruciating physical agony, Jesus was concerned about the welfare of His mother and the pain she was experiencing. With His thoughts on Mary’s future security and protection, Jesus entrusted her into the care of John, His beloved disciple.
Most scholars believe Joseph, Mary’s husband, was already dead by this time. Traditionally, the oldest son in a Jewish family was duty\-bound to provide for his mother’s care if she became a widow. By entrusting Mary to John’s care, Jesus was fulfilling His family responsibility as a devoted son.
Typically, a dying son would commit his mother into the care of another member of his immediate family. In the case of Jesus, that would have been James, Jude, or another male sibling. But Jesus knew that none of His half\-brothers were disciples yet—they had not accepted Christ’s claims or committed to His mission. Thus, Jesus most likely chose John out of profound spiritual concern for His mother. Even in death, Christ was focused on spiritual matters.
With the words, “Woman, behold your son,” Jesus invited His mother to look to John, His much\-loved disciple and friend, to be her son now. Jesus was departing from her, but John would take the Lord’s place in her life as much as was possible. John was the only apostle brave enough to take a stand with the women who had accompanied Jesus to the cross (Luke 23:49; Mark 15:40; John 19:25\). The rest of Christ’s disciples had scattered, abandoning the Lord in fear (John 16:32\).
There is no disrespect in the Lord’s use of the title *woman* instead of *mother*. He had addressed her as “Woman” before (John 2:4\). The address may sound disrespectful in English, but not in Greek. *Woman* was, in fact, “a highly respectful and affectionate mode of address” (Marvin Vincent, *Word Studies in the New Testament*, Charles Scribner’s Sons, 1887, entry for Jn. 2:4\). The Amplified Bible translates it as “\[Dear] Woman.”
A symbolic meaning can be drawn from Jesus’s words “Woman, behold your son.” Establishing the [family of God](family-of-God.html) was at the heart of Christ’s mission and ministry. Through relationship with Jesus Christ, believers become members of a new family (John 1:12\). As the Lord completed His earthly ministry, His words to Mary, “Woman, behold your son,” and to John, “Here is your mother,” were profoundly illustrative of God’s new family being born at the foot of the cross.
|
What does the Bible say about famine in the Bible?
|
Answer
In many parts of the world today, food supply chains are an afterthought. But, throughout Scripture, famine was not an uncommon occurrence. While the physical causes of the famines varied, the Bible indicates that God is in control, even during times of scarcity. God’s desire in bringing famine upon Israel was to gain His people’s attention in a sure\-fire way—through their stomachs.
Not all famines are a result of God’s direct judgment. We live in a world that has been cursed as a result of sin, and the ground does not produce like it did before the fall of man. Genesis 3:17–19 tells us that not only was mankind cursed, but also the entire creation. Through various times of famine, people have been faced with an opportunity to turn to the true God and Creator of everything. [Joseph’s](life-Joseph.html) time in Egypt allowed him to administrate the country through a time of both incredible bounty and severe famine (Genesis 41:25–31\). It’s clear that God had absolute power over this famine (verse 28\), but it’s not described as a direct judgment since the famine became severe among many nations (verse 57\).
There are many examples of famines that are similar to the one in Joseph’s time that are not given as any specific judgment. However, there are plenty of famines that *were* used as a judgment to display the severity of the people’s sin and to bring them to repentance. As Moses was giving the Israelites some final instructions from God, he spoke of the blessings and curses of either obeying or denying the Lord. If they chose to disobey God’s commands and follow idols, “then the Lord’s anger will burn against you, and he will shut up the heavens so that it will not rain and the ground will yield no produce, and you will soon perish from the good land the Lord is giving you” (Deuteronomy 11:17\).
During the time of King Ahab, “the famine was severe in Samaria” (1 Kings 18:2\). It’s no coincidence that Ahab had previously “set up an altar for Baal in the temple of Baal that he built in Samaria. Ahab also made an Asherah pole” (1 Kings 16:32–33\). God had been crystal clear in the law: if Israel served false gods, then there would be famine in the land. Ahab bowed to false gods, and God stopped the rain. The famine during the reign of [Ahab and Jezebel](Ahab-and-Jezebel.html) should have been no surprise to anyone.
Under the terms of the Old Covenant, people trying to live without God were often awakened to their true need by experiencing famine. Going without sufficient food has a way of getting our attention, as God well knows: “He humbled you, causing you to hunger and then feeding you with manna, which neither you nor your ancestors had known, to teach you that man does not live on bread alone but on every word that comes from the mouth of the LORD” (Deuteronomy 8:3\).
Even worse than a famine of physical food is a famine of spiritual food. Because Israel rejected the prophets, God promised a severe judgment: “‘The days are coming,’ declares the Sovereign LORD, ‘when I will send a famine through the land—not a famine of food or a thirst for water, but a famine of hearing the words of the LORD’” (Amos 8:11\). How tragic to turn a deaf ear to God and be given just what we want—silence from God!
In His goodness, God sent His Son to earth. Jesus is the [Bread of Life](bread-of-life.html) “that comes down from heaven and gives life to the world” (John 6:33\). Jesus promised us that, through faith in Him, we will never experience spiritual famine again: “Whoever comes to me will never go hungry” (verse 35\). So much better than the manna of the Old Testament, Jesus gives life forevermore: “I am the bread of life. Your ancestors ate the manna in the wilderness, yet they died. But here is the bread that comes down from heaven, which anyone may eat and not die. I am the living bread that came down from heaven. Whoever eats this bread will live forever” (verses 48–51\). In Christ, there is no spiritual famine; rather, we have a veritable feast of God’s goodness. Someday the curse upon the ground will be lifted as well, and the new earth will never see a famine of any kind (Revelation 22:3\).
|
Why would God allow Covid-19?
|
Answer
“Why would God allow Covid\-19?” The whole world seems to be asking this question, a fact that actually gives the biggest part of the answer. More on that shortly.
COVID\-19, or coronavirus disease 2019, is a respiratory illness caused by a coronavirus (SARS\-CoV\-2\). The effect of the illness can range from mild to severe. First identified in Wuhan, China, in late 2019, the virus quickly spread to other countries. On March 11, 2020, COVID\-19 was declared a [pandemic](pandemic-diseases.html) by the World Health Organization.
Only a liar or a true prophet can claim to know God’s reasons for bringing about COVID\-19 or any other specific calamity. That’s partly because God’s purpose extends to every individual involved, from the beginning of time to the end of the world. Understanding every possible factor goes far beyond human ability, but God has within His complete knowledge and control every facet of every situation (Romans 8:28–30\). The Bible reveals some insights about God’s use of deadly disasters in general, but we must apply relevant Scripture and the principles of faith in order to gain wisdom about any specific disaster.
As with any mystery, to solve it we must go from the known to the unknown in our search. So we’ll put the question of why God would allow COVID\-19 into the context of what we already know from the Bible and from personal experience: we know that life is a gift from the Creator (Isaiah 42:5; Acts 17:25\). We know that God alone has the right and power to give life and take it away according to His own wisdom and plans (Job 2:10\). We know that life is short and includes some degree of suffering, ending in death and judgment for how we lived our lives—only one life with no “do\-overs” (Hebrews 9:27\). Short or long, our lifespan and date of death are set and controlled by God (Matthew 10:29\). Even the longest human lives are “like a breath; their days are like a fleeting shadow” (Psalm 144:4\).
Moses described God’s sovereignty over life and death, and this could have been written about today’s COVID\-19 pandemic:
“You turn people back to dust,
saying, ‘Return to dust, you mortals.’
A thousand years in your sight
are like a day that has just gone by,
or like a watch in the night.
Yet you sweep people away in the sleep of death—
they are like the new grass of the morning:
In the morning it springs up new,
but by evening it is dry and withered”
(Psalm 90:3–6\).
So what is God’s purpose in allowing COVID\-19? Without being too dogmatic, we know that, generally speaking, one of God’s purposes in trials is to get the world’s attention off themselves and onto Him, their Creator and Savior—*which is the biggest part of the answer to the question at hand*. “Why would God allow COVID\-19?” Millions are suddenly asking that question right now, believers and non\-believers alike, which means that God is on their minds. God desires for all people to earnestly seek Him and find Him, discovering that He is actually close to us (Jeremiah 29:13; Acts 17:26–28\). God desires us to sense our own weakness and neediness so that we put our trust in Him (2 Corinthians 12:9\). God desires people to fear Him with proper reverence and awe (Proverbs 9:10\); to love Him more than their own lives (Matthew 10:37; John 12:25\); and to show love and gratitude for the Savior by loving and helping fellow humans, especially the suffering (Romans 15:1; James 2:14–17\). God desires to shift our focus and affection away from this temporary, troubled world to our eternal, heavenly home (Colossians 3:1–2; Hebrews 12:1–2\).
Times of trouble are a prime motivation for us to store up [treasures in heaven](treasures-in-heaven.html) rather than cling to treasures on earth (Matthew 6:19–20; Colossians 3:1–3\), and to be good stewards of those blessings God gives us in this life (Luke 16:11; Matthew 25:14–30\). God wants us to trust Him absolutely, knowing that our times are in His hand (Psalm 31:15\).
Ultimately, it is the poor and hurting who seek God, not the rich and comfortable. It is danger and calamity that turn men to their Savior, not health and wealth (see Mark 2:17\). It is suffering that wakes us to our true need. C. S. Lewis put it this way: “God whispers to us in our pleasures, speaks in our conscience, but shouts in our pain: it is His megaphone to rouse a deaf world” (*The Problem of Pain*, HarperCollins, 1996, p. 91\).
Life for all people means facing suffering, death, and their eternal destiny. Even if we develop immunity to COVID\-19, we can’t escape the fact of trouble in the world. What’s best for us in any situation is to seek God: “Blessed are those who keep his statutes and seek him with all their heart” (Psalm 119:2\).
|
How can I get wisdom from God?
|
Answer
“Wisdom is supreme—so get [wisdom](godly-wisdom.html). And whatever else you get, get understanding,” says Proverbs 4:7\. The Bible talks a lot about gaining wisdom and defines it by giving examples and then showcasing what happens when we don’t act wisely. The book of Proverbs contrasts the wise and the foolish and tells us that the fear of the Lord is the beginning of wisdom (Proverbs 9:10\). So we get wisdom when we learn to live in the fear of the Lord.
The [fear of the Lord](fear-Lord-beginning-wisdom.html) is a reverence for Him that has a great impact on the way we live. The fear of God is respecting Him, obeying Him, submitting to His discipline, and worshiping Him in awe. Those who fear the Lord have a conscious awareness that their loving heavenly Father is watching and evaluating everything they think, say, or do. When we live with the sense of God’s nearness, we make wiser decisions. An ornery child will be motivated to behave better with the oversight of a parent. Likewise, we may know what God’s Word says about a situation, but the knowledge that He is actively observing us motivates us to obey.
We find the wisdom of God in His written Word. Following God’s testimonies has a way of “making wise the simple” (Psalm 19:7\). We become wise when we study the Word and apply it to our lives: “Your commands are always with me and make me wiser than my enemies. I have more insight than all my teachers, for I meditate on your statutes. I have more understanding than the elders, for I obey your precepts” (Psalm 119:98–100\). We grow in wisdom and can safely navigate the pitfalls of this world when we have the Bible as our guide.
We also develop wisdom when we learn from our mistakes. Everyone makes mistakes, but the difference between the wise and the foolish is that wise people learn their lessons and don’t repeat the sin. Fools rush back in over and over, puzzled as to why they keep getting the same results. Proverbs 26:11 says that as a dog returns to its vomit, so a fool returns to his folly. However, to get wisdom, we evaluate our folly from God’s perspective and set personal boundaries so that we don’t repeat it.
Wisdom involves seeing life from God’s perspective and acting accordingly. We must remove the shackles of earth\-bound thinking and purpose to see life through a bigger lens. Life is not about us. It is about God. We are only tiny pieces of God’s big plan, and a person seeking wisdom will acknowledge that. A wise prayer is, “Lord, help me see this situation from Your perspective and make choices that please You.” When our goal is the glory for the Lord, our decisions will have a better chance of being wise (1 Corinthians 10:31\).
Those wanting to get wisdom from God are going to have to reject so\-called wisdom from other sources. Those with worldly thinking will always advise against true, godly wisdom. [Saving sex for marriage](premarital-sex.html), avoiding [drunkenness](is-getting-drunk-a-sin.html), and [giving sacrificially](tithes-and-offerings.html) to God’s work all appear as foolishness to the worldly\-wise. Those who wish to get wisdom from God must be prepared to be misunderstood by the rest of the world (John 15:18\).
James 1:5 promises that, when we need wisdom, we need only ask of God, and He will give it to us. But we must ask in faith with plans to obey (verse 6\). Many people want God’s wisdom, but then they want to weigh it against their own understanding and decide for themselves whether or not they will follow it. But Proverbs 3:5–6 warns us not to lean on our own understanding. Rather, we are to trust in the One who knows all things, including the end from the beginning. He is the One who has our best interests at heart.
|
What is the purpose of prayer?
|
Answer
[Prayer](questions_prayer.html) is an important part of the Christian life. It is the way we communicate with the Lord and praise Him. To understand the purpose of prayer, it is important to first understand what prayer is not. There are many wrong views in the world and culture about prayer, even among Christians, and these should be addressed first. Prayer is not
• bargaining with God.
• making demands of God.
• only asking God for things.
• a therapeutic, meditation\-type exercise.
• bothering God and taking up His time.
• a way to control the Lord.
• a way to show off one’s spirituality before others.
Many people believe that prayer is only about asking God for things. Although supplication is a part of prayer (Philippians 4:6\), it is not the sole purpose of prayer. Praying for the needs of ourselves and others is needed and beneficial, but there is so much more to prayer. [A. W. Tozer](A-W-Tozer.html) warned, “Prayer among evangelical Christians is always in danger of degenerating into a glorified ‘gold rush’” (*Mornings with Tozer: Daily Devotional Readings*, compiled by Gerald Smith, Moody Publishers, 2008, entry for Feb. 26\). But God is not a magical genie who answers our every wish, nor is He a weak God who can be controlled by our prayers.
The best way to learn about the purpose of prayer is studying the example of Jesus during His earthly ministry. Jesus prayed for Himself and for others, and He prayed to commune with the Father. John 17 is a great place to see Jesus’ use of prayer. He not only prays that the Father be glorified but also prays for His disciples and “for those who will believe in me through their message” (John 17:20\). Submitting to the Father’s will was another aspect to Jesus’ prayer life, highlighted in His prayer in the Garden of Gethsemane: “Yet not as I will, but as you will” (Matthew 26:39\). With any request we have, we must submit to God’s will.
In addition to interceding for others, prayer is also a way to strengthen our relationship with God. Jesus set the example, as He prayed to the Father throughout His earthly ministry (Luke 6:12; Matthew 14:23\). Those in relationships will naturally seek to communicate with each other, and prayer is our communication with God. Other good examples in the Bible of those who spent time in prayer are [David](life-David.html), [Hezekiah](life-Hezekiah.html), [and Paul](life-Paul.html).
Ultimately, the main purpose of prayer is worship. When we pray to the Lord, recognizing Him for who He is and what He has done, it is an act of worship. There are many examples of prayer being an act of worship in the Bible, including 2 Kings 19:15, 1 Chronicles 17:20, Psalm 86:12–13, John 12:28, and Romans 11:33–36\. How we pray should reflect this purpose; our focus should be on who God is, not on ourselves.
Interestingly, the model of prayer that Jesus gave the disciples in Matthew 6:9–13, known as the [Lord’s Prayer](Lords-prayer.html), has all these elements. The first part includes praise and worship of God (Matthew 6:9\), and then the second part moves on to praying for God’s will to be done (Matthew 6:10\). After this, there is supplication for ourselves and others (Matthew 6:11–12\), as well as asking for strength to deal with temptation (Matthew 6:13\). Jesus modeled this prayer for His disciples, and it shows all the reasons for prayer with the central focus of worship.
Prayer is an important part of the Christian life, and one’s prayer life should be developed. Not only does prayer affect our lives and the lives of others, but it is also a way to communicate with the Lord and grow in our relationship with Him. At the heart of prayer is an act of worship to the Lord. God’s Word places an emphasis on the power and purpose of prayer, and, therefore, it should not be neglected.
Author Warren Wiersbe sums up the purpose of prayer well: “The immediate purpose of prayer is the accomplishing of God’s will on earth; the ultimate purpose of prayer is the eternal glory of God” (from *On Earth as It Is in Heaven: How the Lord’s Prayer Teaches Us to Pray More Effectively*, Baker Books, 2010, p. 78\).
|
Why did God send Jesus?
|
Answer
The Bible teaches that the Father sent the Son into the world (John 5:37; 6:44, 57; 8:16, 18; 12:49; 20:21; Galatians 4:4; 1 John 4:14\). In other words, God sent Jesus. The Bible also tells us *why* God sent Jesus into the world—reasons that redound to His glory and our eternal benefit. We will look at four of the reasons God sent Jesus:
**Why God Sent Jesus: To Reveal the Father**
In creation, we learn some things about the Creator, such as “his eternal power and divine nature” (Romans 1:20\). But what is God really like? Is it possible to know Him personally?
In the Old Testament, God began to reveal Himself as the Creator, Lawgiver, Judge, and Redeemer of His people. And then came Jesus (Hebrews 1:1–2\). Jesus revealed God in a way that really caught our attention.
Without Jesus, we would not be able to see God. “No one has ever seen God, but the one and only Son, who is himself God and is in closest relationship with the Father, has made him known” (John 1:18\). Jesus is, in fact, “the exact representation and perfect imprint of His \[Father’s] essence” (Hebrews 1:3, AMP). That is, if you’ve seen Jesus, you’ve seen the Father (John 14:9\).
Without Jesus, we would doubt [God’s love](does-God-love-me.html). But in the works that He did and the death that He died, Jesus revealed God’s love (Romans 5:8\). Without Jesus, we would question God’s [goodness](God-is-good.html) and care. But Jesus revealed God’s knowledge of our needs and His desire to meet them (Matthew 6:8\). Without Jesus, we might consider God [unfair](is-God-fair.html). But in His interactions with people of all backgrounds, Jesus revealed God’s impartiality.
Without Jesus, we would be forever fatherless. But Jesus showed us that we can approach God as a child approaches his or her father (see Matthew 6:9\). There’s a relationship not just based on creation, the law, or judgment; there is a family relationship (see Matthew 12:49–50\). As J. I. Packer wrote, “If you want to judge how well a person understands Christianity, find out how much he makes of the thought of being God’s child, and having God as his Father. . . . Everything that Christ taught . . . is summed up in the knowledge of the Fatherhood of God. [Father](Father-God.html) is the Christian name for God” (*Knowing God*, InterVarsity Press, 1973, p. 201\).
Jesus spoke God’s words, thought God’s thoughts, felt and expressed God’s emotions, and did God’s works. God sent Jesus into the world to reveal the Father to us.
**Why God Sent Jesus: To Do Away with Sin**
Hebrews 9:26 says, “He has appeared once for all at the culmination of the ages to do away with sin by the sacrifice of himself.”
The sacrifices of the old Levitical system were insufficient to take away sin. But Jesus offered the perfect sacrifice, once for all time. With the shedding of His blood on the cross, never again would animals need to die as our substitute. When God sent Jesus into the world, the Son of God took on human flesh and provided a [better sacrifice](Jesus-better-Levitical-sacrifices.html) for sin and a better covenant with God’s people.
God sent Jesus *not* to deny the fact of sin or help us forget about our sin. Denials and cover\-ups were not His purpose. God wanted to do away with sin once and for all. In Christ, God forgave sin and released us from its penalty. Through faith in the Son, we have full deliverance from guilt. Not only that, but we have deliverance from the hold of sin itself, true salvation, and real peace with God. “Therefore, there is now no condemnation for those who are in Christ Jesus” (Romans 8:1\).
Our religious actions cannot put away [sin](questions_sin.html). Neither can feeling sorry, practicing self\-denial, or holy living. Not even our death can get rid of sin. Sin is a blot on our soul, a stain in the fabric of our being that can only be washed away by the sacrifice of Christ on the cross. Jesus alone can put away our sin (1 Peter 2:24\). It’s one of the reasons God sent Him.
**Why God Sent Jesus: To Destroy the Works of the Devil**
Another biblical reason that God sent Jesus into the world is spelled out in 1 John 3:8: “The reason the Son of God appeared was to destroy the devil’s work.” It was a divine mission, executed with the precision of a well\-planned military strike. Two thousand years ago, the Son of God landed on foreign soil, behind enemy lines, with a mission to demolish something, and He succeeded in His objective. He wrecked all that the devil had been doing.
The devil has been working to build a kingdom for himself, and Jesus came to dissolve the framework, making everything Satan has ever done a worthless waste of time. The devil had made his sand castle, and Jesus was the tide.
The [devil’s works](works-of-the-devil.html) that Jesus destroyed include deception (Jesus is the Truth); sin (Jesus is our Righteousness); and death (Jesus is the Resurrection and the Life). Jesus accomplished His wrecking of Satan’s work by the fact of His holiness (Matthew 4:1–11; John 14:30\), the excellence of His sacrifice (John 12:31; Colossians 2:15; Hebrews 2:14–15; 1 John 2:2\), and the action of His grace (Ephesians 2:1; Colossians 3:4; Romans 16:20\).
The devil had a plan for [Lazarus](Lazarus-in-the-Bible.html), and it did not involve his being resurrected from the dead (John 11\). The devil had a plan for [Saul of Tarsus](Saul-of-Tarsus.html), and it did not include his becoming a missionary to the Gentiles (Acts 9\). The devil had a plan for the Philippian jailer, and it did not include living through the night and being saved and baptized with his entire family (Acts 16\). Satan’s plans have gone awry, and they will continue to as God’s will is accomplished in and through us. As for the devil’s future, he will eventually be sent to the place of torture he dreads (Matthew 8:28–29; Revelation 20:10\).
**Why God Sent Jesus: To Provide an Example of a Holy Life**
In the context of suffering for righteousness’ sake, Peter tells us that Christ has left us “an example, that \[we] should follow in his steps” (1 Peter 2:21\). All those who follow Christ ought to conduct themselves just as Jesus conducted Himself (1 John 2:6\). We are to be holy as God is holy (1 Peter 1:16\), and Jesus is our example.
Jesus handled [temptation](Jesus-temptations.html), and He did so without sin (Luke 4:1–13; Hebrews 4:15\). Jesus lived blamelessly, being holy in word (John 8:45–46\) and holy in deed (1 Peter 2:22; Hebrews 7:26\). Jesus nurtured a prayer life (Luke 5:16\), and He relied on the power of the Holy Spirit (Luke 4:1, 14\).
God sent Jesus into the world, and we praise Him for it. We are eternally grateful to our Lord who, at the end of His ministry, was able to look to heaven and say, “I have brought you glory on earth by finishing the work you gave me to do” (John 17:4\). Mission accomplished.
|
What was the first sin?
|
Answer
The first sin must have preceded Adam’s and Eve’s choices to sin, since the tempter in the garden was already evil before he talked to Eve. There is no biblical evidence for any sin having preceded Satan’s.
The occasion of Satan, or [Lucifer](Lucifer-Satan.html), being cast out of heaven is described in Isaiah 14:12: “How you have fallen from heaven, O star of the morning, son of the dawn! You have been cut down to the earth, You who have weakened the nations!” (NASB). Some versions, such as the New King James, use the word *Lucifer* instead of the phrase *star of the morning*, and that is where Lucifer’s name comes from.
It’s important to note that Lucifer’s sin preceded humanity’s sin. We know from Romans 5:12–21 that all men and women throughout history (except, of course, for Jesus) have been sinners as a result of Adam’s sin. Since Lucifer’s sin preceded that of Adam, it also preceded that of the rest of humanity.
Furthermore, Lucifer’s sin apparently preceded that of the rest of the angels who fell and, we assume, were corrupted into demons. In Revelation 12:4, we read that the tail of the dragon (who represents Satan or Lucifer) “swept a third of the stars out of the sky and flung them to the earth.” Then, in verse 9, we read that “the devil, or Satan, . . . was hurled to the earth, and his angels with him.” This passage speaks of the fall of Satan, who took [one third](one-third-angels.html) of the holy angels with him in his rebellion. Thus, Lucifer’s sin preceded both mankind’s and the other angels’.
Finally, the Bible does not tell us about any other creatures capable of sinning against God. Angels and humans are the only beings who are morally responsible and therefore able to sin. It is reasonable to conclude that Lucifer’s sin was indeed the first sin, as both human sin and angelic sin came after his fall. There seems to have been no sin prior to Lucifer’s.
|
What does it mean that “money is the answer for everything” in Ecclesiastes 10:19?
|
Answer
The statement “Money is the answer for everything” comes in the middle of a section of Ecclesiastes that relates a list of seemingly unrelated proverbs. Here is the whole proverb: “A feast is made for laughter, wine makes life merry, and money is the answer for everything” (Ecclesiastes 10:19\). The Bible is not teaching here that we should focus on partying and making money; rather, it is making a broader point about wisdom vs. foolishness.
Before we tackle the intent of that specific proverb, let’s look at the theme of the [book of Ecclesiastes](Book-of-Ecclesiastes.html) as a whole. In this book, the human author is answering the question “How does one live his or her life apart from God?” The book is full of worldly wisdom, some of which is good common sense, and some of which is not good or godly at all. One might label the book “How the World Thinks.”
A key phrase in Ecclesiastes is *under the sun*, which is repeated throughout. It indicates that the author is sharing an earth\-bound perspective. He is only considering life “under the sun”; that is, a human life lived to the exclusion of any consideration of God or eternity. From that godless perspective, everything is “meaningless” (Ecclesiastes 1:2, 14\).
Ecclesiastes 10:19 and the statement that “money is the answer for everything” is part of a group of observations about wisdom and folly. The behaviors and outcomes of the wise and foolish are being contrasted. For example, Ecclesiastes 10:5–7 presents the error of elevating the foolish to positions of leadership. Verse 10 relates the wisdom of preparation and training.
In regard to interpreting Ecclesiastes 10:19, different commentators take different views:
Some see 10:16–20 as the application of the “wisdom\-folly” contrast to a nation’s leaders. Thus verse 19 says that, even for foolish kings and princes (verse 16\), and even for the lazy (verse 18\), money makes everyone hear and respond. If you have money, you have influence and resources: “Money answers to every demand, hears every wish, grants whatever one longs for, helps to all” (Keil and Delitzsch, *Old Testament Commentary*, 6:779\). In this view, the statement that “money is the answer for everything” is an ancient version of our modern saying “Money talks.”
Others see Ecclesiastes 10:18–20 as a separate section and view verse 19 as taking a practical view of money: “At least some money is essential for enjoying life, and steps must therefore be taken to insure that the economy is sound” (Garrett, *The New American Commentary*, 14:337\).
Most likely, “money is the answer for everything” is simply an expression of folly. The proverb mentions feasting, wine, and merry\-making as well as money. To the foolish, “it is money that is the answer to everything” (Eaton, *Tyndale Old Testament Commentaries*, 16:138\). In modern terms, the life of the foolish is circumscribed by partying, alcohol, and money. We see this foolishness play itself out in the world daily. There’s [nothing new](nothing-new-under-the-sun.html) under the sun (Ecclesiastes 1:9\).
It is unfortunately true that “money talks” and seems to be the answer to everything in our world. But wisdom decrees, to the king on down, that the pursuit of riches leads to trouble (see 1 Timothy 6:9–10\). Not all problems can be fixed with money. In the end, [Mammon](what-is-mammon.html) is a hard taskmaster, and only a fool would say, “Money is the answer for everything.”
|
How can I gain an eternal perspective on life?
|
Answer
Living with eternity in mind is the wisest way to live. An eternal perspective keeps us from chasing empty dreams and material gratification. It keeps us from wasting our years pursuing temporal things that we can’t take with us when we die. We gain an eternal perspective when we think of our lives as a 1000\-foot rope with a black tip on one end: the rope symbolizes our existence; the black tip is our life on earth. We tend to focus all our passion and energy on the black tip while giving little thought to the rest of the rope.
There are several ways to develop and maintain an eternal perspective on life:
1\. Make certain you have been [born again](born-of-God.html) (John 3:3\). Eternity awaits all of us, but the only way to ensure that we spend eternity in heaven with God is to be born again. That new birth results in a renewed spirit and a new desire to please God. When we [accept by faith](https://www.compellingtruth.org/become-a-Christian.html) the death and resurrection of Jesus Christ on our behalf, the Holy Spirit moves into our spirits and births us into God’s forever family (Romans 8:15–17\). It’s at that point that we begin to gain an eternal perspective.
2\. Be filled with the Holy Spirit (Acts 4:31; Ephesians 5:18\). We [receive the Holy Spirit](receive-Holy-Spirit.html) as a gift the moment we are saved (Acts 2:38\), and He continues to work in our lives. However, the degree to which we submit ourselves to His transforming work is the degree to which we can live with an eternal perspective. When we are “filled” with the Spirit, we are totally yielded to Him. He has control of us. Galatians 5:16 says that, if we walk by the Spirit, we will not gratify the lusts of our flesh. Sinful self\-gratification, focused on the things of this world, cannot coexist with an eternal perspective. The solution for self\-centeredness is to surrender to the Holy Spirit (Galatians 2:20\).
3\. Store up treasure in heaven. Jesus said, “Do not store up for yourselves treasures on earth, where moths and vermin destroy, and where thieves break in and steal. But store up for yourselves treasures in heaven, where moths and vermin do not destroy, and where thieves do not break in and steal. For where your treasure is, there your heart will be also” (Matthew 6:19–21\). The treasures we store for eternity are the things done for Christ on earth. Even offering a cup of cold water to a servant of the Lord is cause for reward (Matthew 10:42\). An eternal perspective is one that has shifted from earthly concerns to heavenly ones and invests time, energy, and resources in God’s kingdom.
4\. Spend time with God and His Word (Psalm 119:11\). We would not expect our cars to go a thousand miles on a single tank of gas. Yet, we think a quick prayer or a tweeted Bible verse is sufficient to sustain an eternal perspective for weeks or months. We need continual refilling of truth. Romans 12:1–2 calls it the “renewing” of the mind. Spending time in the presence of God invites Him to reveal areas of our lives that are not surrendered to Him. We acknowledge and confess those and then replace the lies we’ve believed with truths from His Word. This continual “washing” of the Word (Ephesians 5:26\) keeps our priorities in agreement with God’s and helps maintain an eternal perspective.
5\. Stay conscious of the fact that this world is not all there is. It is easy to lose ourselves in daily cares and desires. But those who live with an eternal perspective are equally aware that every day counts down toward our final journey. Second Corinthians 4:17–18 says, “For our light and momentary troubles are achieving for us an eternal glory that far outweighs them all. So we fix our eyes not on what is seen, but on what is unseen, since what is seen is temporary, but what is unseen is eternal.” We must intentionally redirect our thoughts toward that which is eternal, judging the value of decisions based on their eternal significance. Colossians 3:1–3 says, “Since, then, you have been raised with Christ, set your hearts on things above, where Christ is, seated at the right hand of God. Set your minds on things above, not on earthly things. For you died, and your life is now hidden with Christ in God.”
God has commanded that we live with an eternal perspective. If holding an eternal perspective came naturally, He would not need to command it. So we choose to continually set our minds on things above. As we develop a habit of setting our minds on eternal things, we begin to handle things differently from those with earth\-bound perspectives. As the eternal mindset becomes part of us, other people notice and one day may ask, “How can I, too, gain an eternal perspective on life?”
|
What is the significance of the city of Sidon in the Bible?
|
Answer
Jesus mentioned the city of Sidon in Matthew 11:21–v22: “Woe to you, Chorazin! Woe to you, Bethsaida! For if the miracles that were performed in you had been performed in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. But I tell you, it will be more bearable for Tyre and Sidon on the day of judgment than for you.” [Tyre](Tyre-in-the-Bible.html) and Sidon were Phoenician sister cities known for their opulence and wickedness. Because Israel failed to overthrow Sidon in their conquest of the Promised Land (Judges 1:31\), Sidon’s idolatry and pagan practices continued, even leading Israel to copy its sins (Judges 10:6–16; 1 Kings 11\). To a Jewish audience in Jesus’ day, Sidon was synonymous with wickedness.
Sidon, also called [Zidon](Zidonians-in-the-Bible.html), was a port city located in modern Lebanon on the Mediterranean coast, with its sister city Tyre approximately 22 miles (36 kilometers) to the south. Sidon was located within the boundaries given to the tribe of Asher (Joshua 19:28\), but Asher never controlled it, due to Israel’s failure to completely abolish the Canaanites as God had instructed them (Deuteronomy 20:17; Judges 1:31\). The Old Testament mentions Israel’s business dealings with Sidon, including obtaining materials for the building of the temple (1 Chronicles 22:4\). Sidonians are also mentioned as helping rebuild the temple in Ezra’s time (Ezra 3:7\). The wicked Queen Jezebel was a Sidonian who married King Ahab caused Israel much trouble (1 Kings 16:31\). The city of Zarephath, near Sidon, was where [a widow took care of Elijah](Elijah-widow.html), and the Lord provided oil and flour for her through the famine; later, the widow’s son became ill, and Elijah raised him from the dead (1 Kings 17:8–24\).
There seems to have been a church in Sidon during New Testament times, probably established by the believers who left Jerusalem and went to Phoenicia after the martyrdom of Stephen (Acts 11:19\). Early on in Paul’s voyage to Rome as a prisoner, his ship anchored at Sidon, and Paul was allowed “to go to his friends so they might provide for his needs” (Acts 27:3\).
The Old Testament has several prophecies against both Tyre and Sidon that predicted a complete overthrow (Isaiah 23; Jeremiah 25; 27; 47; Ezekiel 26—28; Joel 3; Amos 1:9–10; Zechariah 9:1–4\). Nebuchadnezzar besieged Tyre from 585—572 BC. [Alexander the Great](Alexander-the-Great.html) conquered Tyre in 322 BC, completely destroying the city. The Persian king Artaxerxes conquered Sidon. In short, God’s prophesied judgment came to pass.
The New Testament mentions that crowds from Tyre and Sidon came to see and listen to Jesus (Mark 3:7–8\), and inhabitants from Sidon were present at Jesus’ Sermon on the Plain (Luke 6:17–18\). Later, Jesus traveled through Sidon (Mark 7:31\). It was a woman from Sidon who impressed Jesus with her great faith (Matthew 15:21–28\). So, when Jesus used Tyre and Sidon as examples of how hardened the people of Israel had become, the Jews understood what He meant. It was a great privilege to live in a day and a region where the Messiah demonstrated His power, and only stubborn fools would see the signs He performed and reject Him. Even the ancient Sidonians, Jesus said, would have repented if they had seen what Israel had seen Jesus do.
When Jesus praised the faith of the Syrophoenician woman, He showed us that nationality and heritage have no bearing on our standing with God. He looks at the heart (1 Samuel 16:7; Psalm 139:23\). His statement that “it will be more bearable for Tyre and Sidon on the day of judgment than for you” (Matthew 11:22\) means that God holds us accountable for all we’ve been given. We will be judged according to the truth God has revealed to us. Because the Jews of Jesus’ day were privileged to see and hear the Son of God, their judgment for rejecting Him will be greater than for those who never heard (see Luke 12:47–48; Hebrews 10:29\). Sidon symbolizes the wickedness of this world’s system, but Jesus’ acceptance of a Sidonian shows us that Jesus by no means rejects the person who comes to Him in faith (John 6:37\).
|
What impact did David Hume have on the Christian faith?
|
Answer
David Hume (1711—1776\) was a philosopher and historian of the [Enlightenment](Enlightenment-Christianity.html). His major philosophical works are *A Treatise of Human Nature* (1739—1740\), *Enquiries Concerning Human Understanding* (1748\), and *Concerning the Principles of Morals* (1751\), as well as his posthumously published *Dialogues Concerning Natural Religion* (1779\).
David Hume is sometimes called “The Scottish Skeptic” because he was Scottish and because he was skeptical of anything that could not be empirically verified. Hume believed that most of our central beliefs about reality are impossible to support by means of reason. Religious claims are based on faith, not knowledge. Hume is most famous for his rejection of miracles and his rejection of the argument from design for God’s existence. This rejection was revolutionary for its time, but it is common today, and in this way Hume has had a significant impact on our culture.
Hume did not argue that miracles are impossible, but that miracles could never be empirically verified and therefore it makes no sense to believe that one has ever happened. He believed that it is much more likely that someone would lie about a miracle than that a miracle would actually happen; thus, there is no reason to take seriously the New Testament reports (or any other reports) of miracles.
Hume believed that it was normal and natural to believe in God’s existence but that the believer must realize that this belief cannot be supported by rational evidence (like the argument from design). Dogmatic theological claims must be rejected because they go beyond what can be empirically verified from human experience.
On the other hand, Hume did not believe that the existence of God could be disproved on rational grounds. He was less skeptical than the modern atheist in that he thought that the dogmatic religious believer and the dogmatic unbeliever were being equally non\-rational in their dogmatism. In this sense, he helped to lay the groundwork for what would become known about two centuries later as [postmodernism](postmodernism-dangers.html).
Hume did not deny the possibility of God’s existence, but he did deny the possibility of supernatural revelation. God might exist, but it is impossible for Him to communicate and any claims of supernatural communication should be rejected as unlikely, so we cannot really know anything about God and should not make dogmatic claims. In this sense, Hume is a precursor to [theological liberalism](liberal-Christian-theology.html). Theological liberalism keeps much of the religious pomp and circumstance while fully admitting that it is not based on divine revelation. Dogmatism is a vice, and “courageous ignorance” is a virtue. This trend has also found fruition in postmodernism, although the current generation of postmodernists is rapidly shedding all religious trappings. If there is neither rational underpinning nor divine mandate for all of the rituals and moral obligation, why should anyone bother?
Hume’s influence upon Christianity has been to weaken it among those who follow his line of thinking. He did not deny Christianity but simply tried to remove reliance upon divine revelation or any rational basis for it. However, a non\-rational faith such as Hume described is not the faith of the New Testament. The New Testament is set firmly in the world of history where events, including miracles, could be empirically verified:
“That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked at and our hands have touched—this we proclaim concerning the Word of life” (1 John 1:1\).
“Many have undertaken to compose an account of the things that have been fulfilled among us, just as they were handed down to us by the initial eyewitnesses and servants of the word. Therefore, having carefully investigated everything from the beginning, it seemed good also to me to write an orderly account for you, most excellent Theophilus, so that you may know the certainty of the things you have been taught” (Luke 1:1–4\).
“Jesus performed many other signs in the presence of his disciples, which are not recorded in this book. But these are written that you may believe that Jesus is the Messiah, the Son of God, and that by believing you may have life in his name” (John 20:30–31\).
|
Who was King Zimri in the Bible?
|
Answer
Two people named Zimri are mentioned in the Bible. Numbers 25:14 mentions Zimri, son of Salu, a Simeonite prince. Nothing more is revealed of this Zimri. The second Zimri, of whom we know more, became the fifth king in the northern kingdom of Israel, ruling while Asa was king over Judah. First Kings 16 details the treasonous way Zimri became king, his brief reign of seven days, and his suicide before he could be assassinated by the next king.
First, some background to Zimri’s history. While King Baasha reigned in Israel, a prophet delivered a message from the Lord. The Lord was angry with Baasha for the way he had led Israel into sin. God told him, “So now I will destroy you and your family, just as I destroyed the descendants of Jeroboam son of Nebat. The members of Baasha’s family who die in the city will be eaten by dogs, and those who die in the field will be eaten by [vultures](Bible-vultures.html)” (1 Kings 16:3–4\).
When Baasha died, his son [Elah](King-Elah.html) became king and continued the evil of his father. He reigned for two years until one of his own military officials, Zimri, decided to assassinate him. While Elah was drinking with his palace administrator, Azra, Zimri crashed the party and murdered the drunken Elah (1 Kings 16:9\). He immediately sought out and murdered every member of Elah’s family to protect his claim to the throne. Without realizing it, Zimri was the fulfillment of God’s judgment on Elah’s father, Baasha (verse 11\). With all of Baasha’s family dead, Zimri took the throne of Israel, believing himself invincible. That fantasy lasted seven days.
While Zimri gloated over his coup, ruling from a city called Tisrah, members of Israel’s army learned what he had done. Infuriated, they chose a new commander, Omri, and marched against Zimri. Receiving word that the army was coming against him, Zimri locked himself inside the citadel of his palace and burned it down around him. His treason thus led to his early death.
Later, [Queen Jezebel](life-Jezebel.html) used Zimri’s name as a taunt against [Jehu](King-Jehu.html) when she learned that he had been anointed the next king over Israel in place of her husband, Ahab (2 Kings 9:31\). She falsely compared Jehu’s rightful claim to the throne to treasonous Zimri’s seizure of it. However, God was not deterred by her protestations and brought her to an unsavory demise. Jehu ordered her servants to throw her out of a window, and they did. She died in the fall, and the dogs ate her body (verses 32–37\).
King Zimri had the reputation in Israel of being a traitor, much in the same way that Americans think of Benedict Arnold. Even though Baasha and his son Elah were wicked kings and led Israel into sin, Zimri was equally wicked and took matters into his own hands rather than waiting on God. Daniel 2:21 says that God removes kings and sets up kings. God Himself chose the first king of Israel, Saul (1 Samuel 10:1\). And it was God who chose his successors (1 Samuel 16:1; 1 Kings 11:29–31\).
We learn from King Zimri that God will not honor our attempts to promote our own greatness. He will not bless selfish plans. In contrast to Zimri’s demand for the throne was [David’s](life-David.html) patient waiting on the Lord. David had been anointed as Israel’s next king but refused to lift his hand against the reigning King Saul (1 Samuel 26:9\). David righteously refused to harm “the Lord’s anointed” (verse 11\), but Zimri had no such scruples. David refused to take the throne until God handed it to him; Zimri usurped the throne in a mad grab for power. When we, like David, determine to wait on the Lord, He will exalt us in His time (Psalm 37:34; Isaiah 40:31\).
|
What does it mean to be blessed?
|
Answer
Quite possibly, the most frequently used word in the Christian’s vocabulary is *blessed*. “Have a blessed day,” “blessed to be a blessing,” and “God bless you” are just a few of the ways we put it to use. It’s even common among unbelievers to describe themselves as “blessed.” Some people think of *blessed* as a spiritual term for “good fortune,” like when we receive something good, the desired outcome, or an exceptional comfort. But what does it really mean to be blessed?
The Greek word often translated as “blessed” is *makarios*, which means “fortunate,” “happy,” “enlarged,” or “lengthy.” *Makarios* is used in the Septuagint (a translation of the Old Testament into the Greek language) and the New Testament to define the kind of happiness that comes from receiving favor from God. Consequently, the word can also be translated “favored.” In the New Testament, it usually carries the meaning of being “blessed by God.” Mary, the mother of Jesus, was “blessed among women” (Luke 1:42–45, 48\), it was the Lord God who had blessed and favored her.
While material blessings are certainly included in God’s favor, the Bible ascribes a much fuller meaning to the word *blessed*.
Perhaps the most well\-known use of the word *blessed* in the Bible is found in the [Beatitudes](beatitudes.html) (Matthew 5:3–12; Luke 6:20–23\). Jesus used the term *blessed* in the framework of the Beatitudes to describe the inner quality of a faithful servant of God. This blessedness is a spiritual state of well\-being and prosperity—a deep, joy\-filled contentment that cannot be shaken by poverty, grief, famine, persecution, war, or any other trial or tragedy we face in life. In human terms, the situations depicted in the Beatitudes are far from blessings, but because God is present with us through these difficult times, we are actually blessed by Him in them.
The true servant of God is blessed, regardless of circumstances, because God has favored him or her with a fully satisfied soul (Psalm 63:1–5; John 4:14\). The material things we crave can never bring genuine happiness or contentment. True fulfillment can only be found in a relationship with God through His Son, Jesus Christ (Romans 5:1–2\).
From the time God first created humans, He blessed them (Genesis 1:22; 5:2; 12:3\) and has continued to do so throughout history (Genesis 26:3; Deuteronomy 7:13; Job 42:12; Judges 13:24\). Because of Christ’s work of redemption on the cross, we can now receive the full blessings of God through faith in Him: “Praise be to the God and Father of our Lord Jesus Christ, who has blessed us in the heavenly realms with every spiritual blessing in Christ” (Ephesians 1:3\). We are blessed because our sins are forgiven and can no longer be counted against us (Psalm 32:1–2\).
The Bible measures blessedness differently from how people of the world measure it: “Blessed is the one who perseveres under trial because, having stood the test, that person will receive the crown of life that the Lord has promised to those who love him” (James 1:12\). To those who rest in God, He grants an inner state of joy that is unaffected by external trials. What is this promised “crown of life?” It is the never\-ending, victorious life in the world to come, where all trials will be ended. The marvelous blessings we experience now are minor compared to the benefits God has stored up for us in His eternal kingdom (1 Corinthians 2:9\).
The one who is blessed trusts in [God’s love](does-God-love-me.html), no matter what: “Can anything ever separate us from Christ’s love? Does it mean he no longer loves us if we have trouble or calamity, or are persecuted, or hungry, or destitute, or in danger, or threatened with death? . . . No, despite all these things, overwhelming victory is ours through Christ, who loved us. And I am convinced that nothing can ever separate us from God’s love. Neither death nor life, neither angels nor demons, neither our fears for today nor our worries about tomorrow—not even the powers of hell can separate us from God’s love. No power in the sky above or in the earth below—indeed, nothing in all creation will ever be able to separate us from the love of God that is revealed in Christ Jesus our Lord” (Romans 8:35–39, NLT).
*Blessed* speaks of our inner state of well\-being, the prosperity of our souls in Christ. Blessedness comes from unhindered fellowship with God the Father through our Lord Jesus. To be blessed is to experience the full impact of God’s presence in our lives now and for all eternity.
|
Is Ben-Hur in the Bible?
|
Answer
Actually, yes, Ben\-Hur is in the Bible, but it’s not the Ben\-Hur that most people think of when they hear the name. First Kings 4:1–19 gives the names and responsibilities of several chief officials appointed by [Solomon](life-Solomon.html) during his reign as king over Israel. Ben\-Hur was one of the twelve district governors, “who supplied provisions for the king and the royal household. Each one had to provide supplies for one month in the year” (verse 7\). Ben\-Hur was from the hill country of Ephraim, the first administrative district.
The personal name *Ben\-Hur* means “son of a camel” or “son of Horus.” While *ben* is the Hebrew term for “son of,” the word *Hur* is most likely of Egyptian origin.
The more well\-known Ben\-Hur is a fictional character created by General Lewis Wallace, who had served in the Union army during the American Civil War. Wallace’s 1880 novel titled *Ben\-Hur: A Tale of the Christ* was the best\-selling novel of the 19th century. The book was turned into a play (1925\), a silent movie (1925\), and then a famous Hollywood movie starring Charlton Heston in 1959 (the movie was later remade again in 2016\).
Wallace’s story is about a young Jewish nobleman named Judah Ben\-Hur, who overcomes injustice, prejudice, hatred, and racial superiority after an encounter with Jesus Christ, who wholly transforms his life. Through the power and compassion of Christ, Ben\-Hur gives up his quest for [vengeance](revenge-vengeance.html) and finds all that had been broken in his life is restored. As a work of historical fiction, *Ben\-Hur* does a good job balancing the historical with the fictional. Ben\-Hur’s interactions with Jesus are infrequent and do not speculate too much on what Jesus might have done in extrabiblical situations. The result is a believable account of life in the first\-century world. But the story is fiction, and its main character, Ben\-Hur, is not found in the Bible.
The only actual person named Ben\-Hur in the Bible was Solomon’s high official in charge of supplying food and provisions needed by the royal court for one month each year. No other details are given about him, and there is no other Ben\-Hur in the Bible.
|
Who was Norman Geisler?
|
Answer
Norman (Norm) L. Geisler (1932—2019\) was a Christian apologist, theologian, philosopher, author, international speaker, and professor. He authored or co\-authored over 100 books and hundreds of articles on a wide variety of subjects, but much of his efforts were spent on the authority of Scripture and the historicity of the resurrection. Geisler was one of the primary architects of the Chicago Statement on Biblical Inerrancy.
Norm Geisler was born in Warren, Michigan. He began attending church as a youngster and finally came to faith as a teenager. As he began to share his faith, he found that the people he witnessed to raised objections that he did not have good answers for. He began studying to find answers, and this is what led him into the field of [apologetics](Christian-apologetics.html). He was one of the first in the field of many “street level” apologists today, who may be philosophically trained but address the concerns of the “man on the street.” Some have called him a cross between [Thomas Aquinas](Saint-Thomas-Aquinas.html) and [Billy Graham](Billy-Graham.html).
Geisler received a B.A. in philosophy from Wheaton College and an M.A. in theology from Wheaton Graduate School. He also studied at several other institutions before receiving a Ph.D. in philosophy from Loyola University. He taught theology, philosophy, and classical Christian apologetics on the undergraduate and graduate level for over 50 years, and he was on the faculty at Trinity Evangelical Divinity School, Dallas Theological Seminary, and Liberty University. Geisler also helped to found two seminaries, Southern Evangelical Seminary and Veritas Evangelical Seminary (now Veritas International University). Geisler also founded the Evangelical Philosophical Society and the International Society of Christian Apologetics.
Dr. Geisler was a [classical Christian apologist](classical-apologetics.html), and he summed up his apologetic this way:
1\) Truth about reality is knowable
2\) The opposite of true is false
3\) It is true that a theistic God exists
4\) If God exists then miracles are possible
5\) A miracle confirms a message from God
6\) The New Testament is historically reliable
7\) The New Testament says Jesus claimed to be God
8\) Jesus’ claim to be God was miraculously confirmed
9\) Jesus is God
10\) Whatever Jesus teaches is true
11\) Jesus taught that the Bible is the Word of God
12\) Therefore, the Bible is the Word of God
Dr. Geisler gained national attention in 1981 as an expert witness in the “Scopes II” trial in Arkansas. In the first [Scopes trial](Scopes-Monkey-Trial.html) (1925\), John Scopes was found guilty of teaching evolution in Tennessee. In this second trial, at issue was a state law that required that both evolution and creation be given “balanced treatment.” Even though Dr. Geisler’s testimony was described as “eloquent,” the social structures had shifted, and the Arkansas law was stuck down as an unconstitutional entanglement of state and religion.
Dr. Geisler died at the age of 87 and was survived by his wife, Barbara Jean (married 64 years as of 2019\), their six children, fifteen grandchildren, and (at the time) 7 great\-grandchildren.
Dr. Geisler’s books include the following:
*Christian Apologetics* (2013\)
*Twelve Points That Show Christianity Is True: A Handbook on Defending the Christian Faith* (2012\)
*Who Made God?: And Answers to over 100 Other Tough Questions of Faith* (2009\)
*I Don’t Have Enough Faith to be an Atheist* (2004, with Frank Turek)
*The Baker Encyclopedia of Christian Apologetics* (1999\)
|
What does “I set before you life and death” mean in Deuteronomy 30:19?
|
Answer
God sets life and death before His people, Israel, at the borders of the [Promised Land](Promised-Land.html). As all people do, the children of Israel had a choice: they could obey God or disobey Him. One choice would lead to life, and the other choice would lead to death.
[Deuteronomy](Book-of-Deuteronomy.html) is Moses’ farewell address to the people of Israel at the end of his life. The people had been in “wandering” the wilderness for approximately 40 years as the generation of unbelieving Israelites who had refused to enter the land died off (see Numbers 14\). The only ones who survived were under 20 years old at the time of Israel’s refusal, and there are many other Israelites who were born during the ensuing years so they had not personally witnessed the plagues in Egypt, the parting of the Red Sea, or the spectacular display of God’s power and glory at the giving of the Law. Moses reminds them of these things and of what God expects from them.
In Deuteronomy 28, Moses outlines the blessings for obedience and the curses for disobedience. In chapters 29 and 30, he further warns the people about what will happen if they abandon their covenant with the Lord but also promises that, when they do, they can be forgiven if they return to Him in repentance. In Deuteronomy 30, Moses promises that, when they repent, “the Lord your God will put all these curses on your enemies who hate and persecute you. You will again obey the Lord and follow all his commands I am giving you today. Then the Lord your God will make you most prosperous in all the work of your hands and in the fruit of your womb, the young of your livestock and the crops of your land. The Lord will again delight in you and make you prosperous, just as he delighted in your ancestors, if you obey the Lord your God and keep his commands and decrees that are written in this Book of the Law and turn to the Lord your God with all your heart and with all your soul” (verses 7–10\).
Then Moses calls on the people to renew the covenant and personally commit to follow the Lord. It is in this context that he says, “Now what I am commanding you today is not too difficult for you or beyond your reach. It is not up in heaven, so that you have to ask, ‘Who will ascend into heaven to get it and proclaim it to us so we may obey it?’ Nor is it beyond the sea, so that you have to ask, ‘Who will cross the sea to get it and proclaim it to us so we may obey it?’ No, the word is very near you; it is in your mouth and in your heart so you may obey it. *See, I set before you today life and prosperity, death and destruction*. For I command you today to love the Lord your God, to walk in obedience to him, and to keep his commands, decrees and laws; then *you will live and increase*, and the Lord your God will bless you in the land you are entering to possess. But if your heart turns away and you are not obedient, and if you are drawn away to bow down to other gods and worship them, I declare to you this day that *you will certainly be destroyed. You will not live long in the land* you are crossing the Jordan to enter and possess” (Deuteronomy 30:11–18, emphasis added).
Simply put, if Israel obeys and follows the Lord, they will have life and blessing. If they disobey and forsake Him, they will experience death and destruction. God set before His people a choice: life or death, based on the conditions of the Old Covenant. We see the consequences of death and destruction playing out in the rest of the Old Testament with very few bright spots.
Although the terms of the [Old Covenant](old-covenant.html) were specifically for Israel in the Promised Land and are not applied to all humanity today, the choice is still very much the same. God still sets life and death before us. Romans 6:23 tells us that “the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.” Those who accept Christ by faith will experience eternal life and blessing, while those who reject Him will experience eternal death and destruction (John 3:18\). There is a clear choice with eternal consequences.
|
What did David mean when he asked God to “restore to me the joy of your salvation” (Psalm 51:12)?
|
Answer
There was a time when [King David](life-David.html) asked God to restore to him the joy of his salvation. That time came after the incident recorded in 2 Samuel 11 of David committing [adultery with Bathsheba](David-and-Bathsheba.html), the wife of one of his loyal soldiers. The sordid story involves not only adultery but Bathsheba’s pregnancy, an attempted cover\-up, and David’s eventual murder of Bathsheba’s husband. David then marries Bathsheba and believes that no one will ever know of his misdeeds. But the last part of verse 27 contains this ominous declaration: “But the thing David had done displeased the Lord.”
In 2 Samuel 12, the prophet [Nathan confronts David](David-and-Nathan.html) with his sin, and David confesses (verse 14\).
Psalm 51 is a song that David penned after this confrontation as noted in the title: “For the director of music. A psalm of David. When the prophet Nathan came to him after David had committed adultery with Bathsheba.”
Psalm 51 is a prayer of forgiveness and cleansing. Verses 1–9:
“Have mercy on me, O God,
according to your unfailing love;
according to your great compassion
blot out my transgressions.
Wash away all my iniquity
and cleanse me from my sin.
For I know my transgressions,
and my sin is always before me.
Against you, you only, have I sinned
and done what is evil in your sight;
so you are right in your verdict
and justified when you judge.
Surely I was sinful at birth,
sinful from the time my mother conceived me.
Yet you desired faithfulness even in the womb;
you taught me wisdom in that secret place.
Cleanse me with hyssop, and I will be clean;
wash me, and I will be whiter than snow.
Let me hear joy and gladness;
let the bones you have crushed rejoice.
Hide your face from my sins
and blot out all my iniquity.”
Verses 10–12 are perhaps the most famous of Psalm 51:
“Create in me a pure heart, O God,
and renew a steadfast spirit within me.
Do not cast me from your presence
or take your Holy Spirit from me.
Restore to me the joy of your salvation
and grant me a willing spirit, to sustain me.”
In verse 11 David asks that the Holy Spirit not be removed from him. In the Old Testament, the Holy Spirit usually came upon a person to enable the performance of a certain task. If the Holy Spirit were removed from David, it would mean that he would be rejected by God as king in the same way that God had rejected Saul and removed His Spirit from him (1 Samuel 16:14\).
Next, David asks God to restore the joy of his salvation. The time between David’s sin and Nathan’s confrontation was some months because the child had already been born. During that time, David suffered inner torment, as he describes in Psalm 32:3–4:
“When I kept silent,
my bones wasted away
through my groaning all day long.
For day and night
your hand was heavy on me;
my strength was sapped
as in the heat of summer.”
Despite all the steps David had taken to suppress the news of what he had done, he did not experience joy in the cover\-up. However, once he confessed his sin to God, he received forgiveness, and his joy returned. Psalm 32 begins this way:
“Blessed is the one
whose transgressions are forgiven,
whose sins are covered.
Blessed is the one
whose sin the Lord does not count against them
and in whose spirit is no deceit.”
Psalm 32 ends with “Rejoice in the LORD and be glad, you righteous; sing, all you who are upright in heart!” (verse 11\).
When David pleads with God to “restore to me the joy of your salvation,” he is asking that he would again have the fellowship with God that he once knew and enjoyed. David could not enjoy God’s fellowship while he had unconfessed sin.
Even today, we can lose the joy of our salvation. We will not [lose salvation](Christian-lose-salvation.html)—sin will not separate the believer from God—but it can rob us of joy and the enjoyment of close fellowship with our Savior.
|
What impact did John Locke have on the Christian faith?
|
Answer
John Locke (1632—1704\) was a British philosopher, academic, and medical researcher. His best\-known and most influential philosophical works include *An Essay Concerning Toleration* (1667\), *An Essay Concerning Human Understanding* (1690\), and *The Reasonableness of Christianity as Delivered in the Scriptures* (1695\).
In *An Essay Concerning Human Understanding*, Locke examines the limits of reason, how we know things, and what we can know *with certainty*. He gives faith a seat at the table, but his emphasis is on human reason and observation. He stops short of saying that faith in divine revelation can provide certainty. For Locke, what we claim to know by faith must always conform to reason: “Faith must be regulated by reason” (Book IV, Chapter XVII, “Of Reason,” section 24\).
John Locke sets forth the principle that there are some things that could have been revealed by God but that people can also discover on their own. Principles of mathematics and human anatomy are examples of things that can be discovered using human reason. However, there are other things that could never be discovered by human reason, and they must be revealed by God if we are to know them. Locke uses the existence of angels as an example of knowledge we cannot possess except through divine revelation: “We have no certain information, so much as of the existence of other spirits, but by revelation. Angels of all sorts are naturally beyond our discovery; and all those intelligences, whereof it is likely there are more orders than of corporeal substances, are things whereof our natural faculties give us no certain account at all” (*An Essay Concerning Human Understanding*, Book IV, Chapter III, “Of the Extent of Human Knowledge,” section 27\). He does the same with the resurrection from the dead: “That Part of the Angels rebelled against GOD, and thereby lost their first happy state: and that the dead shall rise, and live again: These and the like, being Beyond the Discovery of Reason, are purely matters of Faith; with which Reason has nothing to do” (ibid., Book IV, Chapter XVIII, “Of Faith and Reason, and their Distinct Provinces,” section 8\).
Locke promoted [reason](faith-reason.html) to a high place in the Christian life. While the content of divine revelation cannot be evaluated by reason, we should use reason to evaluate whether actual divine revelation has taken place. The claim that someone has received revelation should be rationally verified before it is believed. Locke warned against the dangers of “enthusiasm,” which was becoming popular at the time and still expresses itself today in many Christian groups that emphasize emotion and direct personal revelation. Locke warned that the excitement of personal revelation can often overrule the rational faculties and cause some people to believe things that were not actually revealed by God. He also makes this point in *The Conduct of the Understanding and the Reasonableness of Christianity*. According to Locke, abandoning reason in favor of personal revelation leads to “odd opinions and extravagant actions” (*op. cit., Chapter XIX, “Of Enthusiasm,*” section 8\). Unfortunately, Locke’s warning is unheeded in many churches today, and some engage in all kinds of odd and extravagant actions.
John Locke also put forward arguments for the existence of God and the possibility of miracles. He gives a detailed and convincing argument for God’s existence in Book IV, Chapter X of his *Essay Concerning Human Understanding*. Locke accepted the miracles recorded in the gospel accounts as things God did to draw our attention to His revelation. See his “Discourse on Miracles,” published posthumously in 1706\.
Locke’s considered himself an [Anglican](Anglicans.html) until the day he died, but his theology departed from orthodox doctrine. It is fairly certain that Locke did not accept the doctrine of the Trinity. To quote a recent book on Locke, “His Christological reflections and his consideration of Trinitarian issues denote a heterodox, non\-Trinitarian conception of the Godhead, which presents both Socinian and Arian elements, although he never expressly denied the Trinity. Irenic and prudential reasons contributed to his choice to avoid public discussion of the Trinitarian dogma” (Lucci, D., *John Locke’s Christianity*, chapter 5, “The Trinity and Christ,” Cambridge University Press, 2020, p. 134\).
At least at one point, Locke accepted the virgin birth (*The Reasonableness of Christianity, as Delivered in the Scriptures*, from *The Works of John Locke in Nine Volumes*, Vol. 6, London: Rivington, 1824, 12th ed.). And Locke saw Jesus as the Jewish Messiah who performed miracles. But there is ample proof that Locke rejected the Trinity, so he would not have considered Jesus Christ divine. His theology would be more in line with Unitarianism or Christian liberalism.
John Locke’s most lasting impact upon Christianity came indirectly, from his writings on ethics and government. Locke held that natural law (also expressed in the [Golden Rule](Golden-Rule.html)) teaches us that “being all equal and independent, no one ought to harm another in his life, health, liberty or possessions; for men being all the workmanship of one omnipotent and infinitely wise maker” (*The Second Treatise on Government*, Chapter II, “Of the State of Nature,” section 6\). It was from John Locke that Thomas Jefferson got the ideas he expressed in the Declaration of Independence: “We hold these truths to be self\-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness.”
The freedom of American society, rooted in the philosophy of John Locke, allowed Christianity to flourish and for Christians to accumulate wealth used to fund mission endeavors worldwide. The American ideals of democracy and tolerance are due in large part to the heavy reliance of the Founding Fathers on the writings of John Locke. To the extent that the United States has been able to sway other governments in the direction of freedom and tolerance, those governments have been more tolerant of Christians within their borders. As American society strays further from the principles articulated by John Locke, Christian morality becomes increasingly intolerable, and Christians become more susceptible to persecution.
|
What is the significance of Dothan in the Bible?
|
Answer
Dothan was a city in central Israel, approximately 12 miles north of Samaria in the hills of Gilboa. Today it is known as Tell\-Dothan, located on the south plains of Jezreel. The word *Dothan* means “two wells,” and both wells are still in existence.
Dothan is first mentioned in Genesis 37:17 as near the place where [Joseph](life-Joseph.html) was mistreated by his brothers. At first, they planned to kill Joseph, but Reuben persuaded them to throw him into a cistern instead. Because Dothan was on the caravan route from Egypt to Syria, Judah later suggested that they sell Joseph to Ishmaelite traders (Genesis 37:19–20, 26–27\). The brothers agreed. So Dothan marks the place where young Joseph left everything familiar to him and became a slave in Egypt (Genesis 37:36\). The modern name of one of the wells in Dothan reflects the event: it’s called *Jubb Yusuf*, which means “the pit of Joseph.”
Dothan is mentioned again in the historical narrative as [Elisha’s](life-Elisha.html) home (2 Kings 6:13\). It was in Dothan that God opened the eyes of Elisha’s servant so that he could see the horses and chariots of fire surrounding them (2 Kings 6:17\). Elisha had warned the king of Israel that the king of Aram was going to attack Israel. However, when the king of Aram found out what Elisha was doing, he sought to capture the prophet. When Elisha’s servant saw the Arameans that had come against them, he was afraid. But Elisha told him not to be afraid because “those who are with us are more than those who are with them.” Then Elisha prayed, “Open his eyes, Lord, so that he may see.” The Lord answered, opening the servant’s eyes, “and he looked and saw the hills full of horses and chariots of fire all around Elisha” (2 Kings 6:16–17\).
As the army of Arameans approached, Elisha prayed that the Lord would strike them with blindness (2 Kings 6:18\). The Lord again answered, and the army was blinded. Elisha then led them from Dothan to Samaria, the capital of Israel, before asking the Lord to open their eyes. In the capital, the king of Israel wondered if he should kill the hapless captives, but Elisha counseled him to prepare food for them instead. When they were finished with the feast, the Arameans returned to their master, and Aram ceased raiding Israel. Then Elisha went back to his home in Dothan.
|
What does the Bible say about how to get baptized?
|
Answer
In Matthew 28, we have the last recorded words of Jesus on earth: “All authority in heaven and on earth has been given to me. Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age” (verses 18–20\). Included in the [Great Commission](great-commission.html) is a command to baptize disciples.
Baptism is important, but we have very little actual instruction about it in the New Testament. There is no “how\-to” manual, and perhaps this is the reason there are many different views on baptism.
Regarding the mode of baptism, some churches sprinkle or pour water over the head, while others immerse the whole body in water. Some immerse three times, while others immerse only once; some immerse backward, and others forward, that is, face first.
Regarding the proper candidates for baptism, some churches practice believer’s baptism ([credobaptism](believers-baptism.html)—from the word *creed*, which has to do with a statement of belief), while others baptize infants ([pedobaptism](infant-baptism.html) or paedobaptism—from the Greek word *paidia*, which means “children”) who cannot possibly understand what is happening to them. In many churches, baptizing infants is a sign of the New Covenant and the faith of the parents, similar to circumcision in the Old Covenant. In the Roman Catholic Church, this baptism is believed to wash away original sin and allow the infant to start from a “neutral” place of innocence and grace.
Regarding the efficacy of baptism, some teach that it is an outward sign of an internal reality. For others, the ritual itself is efficacious for cleansing from sin. Some teach that baptism is a necessary act of obedience, without which a person cannot be saved, and others go so far as to teach baptism must be in name of Jesus only to be effective for salvation.
It would be best to simply follow the teaching of Scripture regarding baptism; however, most of those who hold any of the above positions believe that they are following Scripture. In reality, many beliefs about baptism are based on theological presuppositions and tradition, as are many beliefs on other issues.
This article will attempt to clarify some of the confusion.
Regarding the mode of baptism: the Greek word *baptizo* simply means “immerse.” The word was not a theological word in the first century but a common word used in daily conversation. When speaking of the dyeing of cloth, people would say it was “immersed” in the dye. The reason that the English versions transliterate the word as “baptize” instead of translating the word as “immerse” is that, by the time the Bible was being translated into English, various other modes of baptism were popular, and the translators did not want to ruffle feathers too much. That tradition has continued to this day. When the Bible commands baptism, immersion in water is the most natural understanding.
There is no passage in the New Testament that speaks of baptism that does not allow for or require immersion in water. One example is John 3:23: “Now John also was baptizing at Aenon near Salim, because there was plenty of water, and people were coming and being baptized.” If sprinkling or pouring were in view, John’s baptism could have been done anywhere with a well or even the tiniest stream—“plenty of water” would not have been necessary. Another example is the baptism of the Ethiopian eunuch in Acts 8\. Philip explains the gospel to him and then, “as they were going along the road they came to some water, and the eunuch said, ‘See, here is water! What prevents me from being baptized?’ And he commanded the chariot to stop, and they both went down into the water, Philip and the eunuch, and he baptized him” (Acts 8:36, 38\). If sprinkling or pouring was all that was necessary, Philip could have done that while riding along in the chariot, using drinking water. There would have been no need to stop at a place that had water, and certainly no need to go “down into the water.”
Beyond immersion, the Bible does not say if immersion is forward, backward, or straight down. The most common understanding is single immersion, because triple immersion is never mentioned in Scripture. Those who immerse three times do it because baptism is in the name of the Father, Son, and Holy Spirit—emphasizing the three Persons of the Trinity. There is nothing in the command to be baptized that would imply anything other than single immersion, and if triple immersion were the only proper method, we would expect that would have been clearly articulated. Furthermore, Matthew 28:19 (“baptizing them in the name of the Father and of the Son and of the Holy Spirit”) uses the singular *name*, which emphasizes unity in the Trinity. In the end, triple immersion would seem to be an allowable, although not required, way to baptize.
Regarding the proper candidates for baptism: in the New Testament, we never get any indication that infants were baptized as a sign of the covenant or of their parents’ faith. When Peter preached on the day of Pentecost (Act 2\), those who believed were baptized. Some will point out that the whole household of the Philippian jailer was baptized (Acts 16:33\); however, we do not know that his household included infants. Furthermore, the passage indicates that faith was the driving factor: “Believe in the Lord Jesus, and you will be saved—you and your household” (Acts 16:31\).
Certainly, the promise to the jailer was not that his whole household, including infants, would be saved on the basis of the jailer’s faith; rather, the promise of salvation by faith in Christ was for the jailer and anyone else in his household—anyone else in the whole world, for that matter—who would believe. The next verse says, “Then they spoke the word of the Lord to him and to all the others in his house” (Acts 16:32\). Here it is assumed that those in the house were old enough to hear, understand, and respond to the Word. “Then immediately he and all his household were baptized” (Acts 16:33\). Did that include infants? “He was filled with joy because he had come to believe in God—he and his whole household” (Acts 16:34\). This last verse indicates that his whole household had come to faith, so either 1\) his household did not include infants, or 2\) the infants were not able to respond to the Word and were therefore not included in the count. (If a man says, “My whole family drives pickup trucks,” it goes without saying that he does not mean to include his 2\-year\-old.)
From Acts 16:31–34 it seems clear that the promise of salvation was for the whole household, the whole household heard the Word and believed, and the whole household was baptized. There is nothing in this passage that indicates, much less commands, infant baptism.
Evangelicals who practice infant baptism (pedobaptists) equate baptism in the New Testament with [circumcision](circumcision.html) in the Old Testament. Every male child under the Old Covenant was circumcised because his parents wanted him to be included in the community and they wanted to be obedient to God. Evangelical pedobaptists want the same thing for their infant children, and they realize that their children will have to later accept Christ on their own. The baptism ceremony functions much the same as a “[baby dedication](baby-dedication.html)” functions in churches that practice believer’s baptism (credobaptism).
Pedobaptists also point out that the New Testament was written for first\-generation Christians, so it stands to reason that everyone who was baptized in the New Testament was a new believer. While this may be true, it is inconceivable that none of the people who came to faith in the early church had any children, yet there is no example of any children being baptized because their parents believed, there is no command for believing parents to have their children baptized, and there is no passage that explicitly links baptism to circumcision. Pedobaptism is a theological inference based on analogy.
Regarding the efficacy of baptism: the Bible does not teach and evangelicals do not believe that baptism brings about salvation or that it is required for salvation. The Roman Catholic view that infant baptism removes original sin and returns the child to a “neutral” state of grace is simply not found in Scripture but is based on church teaching that Roman Catholics believe has the same authority as Scripture. Others who believe that baptism is necessary for salvation point to a couple of verses that link baptism and salvation, such as Acts 2:38: “Peter replied, ‘Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit.’” Peter clearly tells the crowd they need to be baptized; however, this is the only place where baptism seems to be commanded in a presentation of the gospel. It is possible to understand baptism here as simply a way to publicly proclaim their faith, as if Peter were telling them, “Repent and confess Christ publicly.” In the early church, baptism was the public confession of Christ. It was also the point when a believer was taken seriously and when persecution became a real possibility. A person who said he believed but refused to be baptized would not have been taken seriously either inside or outside the church.
Beyond that, most groups who teach baptismal regeneration also believe that baptism is simply the first step in a life of obedience that is necessary for salvation. So it is the obedience of the believer that ultimately secures salvation, not faith in Christ. To them, baptism is just one of many works that are necessary for salvation.
Some emphasize that baptism must be in the name of Jesus only. These groups usually hold to some form of [modalism](Modalistic-Monarchianism.html). Jesus commanded baptism in the name of the Father, Son, and Holy Spirit, but in Acts sometimes people are baptized in the name of Jesus. This probably indicates that the specific formula used is not as important as the meaning. The one point of Trinitarian teaching that is most often attacked (both then and now) is the deity of Christ. In the New Testament, when one was baptized in the name of Christ, he affirmed the deity of Christ. Modalism and [Jesus Only](oneness-Jesus-only.html) teaching are later developments and were not an issue in the New Testament. The fact that Jesus gave the Trinitarian formula in Matthew 28 seems to exclude the “Jesus only” position as the only proper formula.
In the final analysis, we believe that the most biblical way to baptize is the immersion of believers who have put their faith in Christ and who are being baptized as a public confession of their identification with Christ in His death, burial, and resurrection. Those who make baptism or a particular mode of baptism essential for salvation are corrupting the gospel. Evangelicals who differ on the mode of baptism or the proper candidates for baptism may still agree on the essential points of the gospel, fellowship with each other, and even join in ministry while still maintaining their distinct practices within their own churches.
|
What does it mean to speak life?
|
Answer
Many Christians have never considered the incredible impact their words can have on other people. God created us to be expressive beings, and the Bible tells us that our words hold the power of [life and death](power-of-the-tongue.html) (Proverbs 18:21\). Encouragement often comes through spoken words. So does discouragement. “Reckless words pierce like a sword” (Proverbs 12:18\), but “how good is a timely word!” (Proverbs 15:23\). To speak life is to be a person of encouragement, edification, and blessing to others through what you say.
Proverbs 10:11 says that “the mouth of the righteous is a fountain of life.” How can we, as followers of Christ, learn to harness our words so that we speak life to those we love and to the lost and dying people of this world?
Proverbs 18:20–21 states, “From the fruit of their mouth a person’s stomach is filled; with the harvest of their lips they are satisfied. The tongue has the power of life and death, and those who love it will eat its fruit.” This passage figuratively refers to words as “the fruit of the mouth,” which in other passages are “the fruit of the lips” (Proverbs 12:14; 13:2\). The harvest of our words can either bring the benefits of life or the detriments of destruction and death. In verse 21, “those who love it \[the tongue]” refers to people who talk excessively. “Too much talk leads to sin” (Proverbs 10:19, NLT), and these people will suffer the consequences of what they say.
Those who purpose to speak life understand that the words we speak have consequences. When a witness testifies in court, his or her words may decide whether a defendant lives or dies. Our words can affect the emotional and spiritual health of someone we care about. We ought to think carefully before we speak because our words can destroy our marriage, family, friendships, churches, and ministries. Are we building up the lives of our children, spouse, and other loved ones with our words, or are we tearing them down? Are we inspiring people with hope or crushing their spirits? Proverbs 15:4 says, “The soothing tongue is a tree of life, but a perverse tongue crushes the spirit.”
Jesus reminds us that our words originate from [inside our hearts](out-abundance-heart-mouth-speaks.html): “For out of the abundance of the heart the mouth speaks. The good person out of his good treasure brings forth good, and the evil person out of his evil treasure brings forth evil. I tell you, on the day of judgment people will give account for every careless word they speak, for by your words you will be justified, and by your words you will be condemned” (Matthew 12:34–37, ESV). Careless words are tossed out unthinkingly, but heaven hears them. If we don’t mean it, we should not say it.
The words we say are important because they expose the condition of our hearts. Sometimes our words can be our own worst enemy. A critical heart will speak disparaging words; a bitter heart, stinging words; a self\-righteous heart, judgmental words; a thankless heart, words of complaint. On the other hand, a loving heart will speak uplifting words; a contented heart, words of faith; a humble heart, words of acceptance; a joy\-filled heart, grateful words. Love, contentment, humility, and joy—these qualities within ourselves will help us speak life to others.
Believers are wise to consider the costly outcome of their spoken words. Hurtful words of criticism, defeat, hatred, failure, negativity, and hopelessness will eventually produce death. The apostle Paul cautions us to speak only words that will benefit others: “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” (Ephesians 4:29\).
To speak life means to give words of hope, encouragement, edification, support, and love. When you “let your conversation be always full of grace, seasoned with salt, so that you may know how to answer everyone” (Colossians 4:6\), you are speaking life. Dr. Greg Smalley gives fives ways to speak life into someone: speak words of praise, words of gratitude, words of validation, words of honor, and words of encouragement (quoted by Abby Lewis, “5 Ways to Speak Life Into Someone,” [www.belovegivelove.com/5\-ways\-to\-speak\-life\-into\-someone](https://www.belovegivelove.com/5-ways-to-speak-life-into-someone), accessed 4/15/20\).
When someone says, through words or actions, “I feel worthless,” “I don’t know why God made me,” “No one cares,” or “I hate my life,” we have a golden opportunity to speak life into that person. We can follow the example of our Savior and proclaim good news to the poor, liberty to captives, recovery of sight to the blind, and freedom to the oppressed (Luke 4:18\). We can speak life and hope to this world.
|
Are church closings an appropriate response to a pandemic?
|
Answer
Churches around the world have chosen to respond in various ways to the [COVID\-19 pandemic](why-would-God-allow-Covid-19.html). Some are complying with the government mandates; many are live streaming their sermons; others are finding a different work\-around, such as hosting drive\-in services in a parking lot; others are meeting outside in undisclosed locations and changing the meeting place every week; still others are openly defiant and holding services as usual. Should we be shutting down the church, or keeping it open? Here are some things to consider:
1\. The church is not a building; the church is the [people of God](what-is-the-church.html), redeemed by Jesus Christ. So, in an important sense, no one can shut down the church. A building may sit empty, but the church can still be “filled to the measure of all the fullness of God” (Ephesians 3:19\).
2\. Followers of Christ should always seek to [obey civil authority](laws-land.html) unless that authority requires that we do something sinful. We see this principle played out in the lives of Daniel (Daniel 6:10–28\) and the apostles (Acts 5:25–42\) and in the response of Joseph and Mary to go to Bethlehem to register for taxation (Luke 2:1–5\). Paul states that we are to obey those who rule over us, for they were placed there by God Himself for our good (Romans 13:1–7; cf. 1 Peter 2:13\). So, it’s always wise to obey governmental authority unless compelled by Scripture not to obey.
Those churches who defy the mandates of civil authorities, claiming that “we must obey God rather than human beings!” (Acts 5:29\), may be overlooking the fact that the orders are not designed to stop us from worshiping and ministering. In the early days of the church, when Peter and John defied the Sanhedrin, at issue was a direct order to stop preaching in the name of Jesus Christ (verse 28\). Similar restraints are in place in many nations around the world where the church is persecuted. But neither parallels the current situation involving COVID\-19; the stated motivation of federal, state, and local governments for the personal distancing rules is the protection of the general public, including our own congregations. No one is trying to keep us from preaching the gospel.
3\. Churches have their good testimony in their communities to consider. We do not want to be seen as rebellious and reckless. Rather, we want to follow the biblical command to “be careful to do what is right in the eyes of everyone. If it is possible, as far as it depends on you, live at peace with everyone” (Romans 12:17–18\). The church’s response to the COVID\-19 crisis should be to show the love of Christ, finding ways to minister to our hurting, fearful neighbors.
4\. There’s wisdom in staying out of harm’s way. For instance, we wouldn’t allow our children to be in a cage with a wild animal, even if we have “faith” that God will protect them. It’s not an issue of having faith vs. lacking faith—it’s an issue of wisdom vs. foolishness. We should always choose the path of wisdom.
5\. Given that the COVID\-19 virus is very contagious and potentially deadly, the church is right to take steps to ensure the physical well\-being of God’s family. Temporary social distancing and the cancellation of larger public gatherings (such as church meetings) may be necessary for the protection of people. Pastors are right to be lovingly concerned for their congregations. Churches sometimes close their doors due to harsh weather conditions: ice storms or snowstorms can make travel dangerous. Churches who call off services because of weather emergencies are not disobeying God; they are showing appropriate concern for people’s safety.
6\. The situation churches face due to the COVID\-19 outbreak is unique and temporary. Once the threat has passed, we will be free to return to our meetings and ministries as before. Pastors should not feel they are disobeying God by obeying the governing authorities during these unique times.
The days of COVID\-19 are difficult, to be sure. Yet churches are still finding ways to minister: through the internet, email, texting, and good, old\-fashioned letters and phone calls, pastors are staying up with God’s people in the churches they serve. The uncertainty and hardship surrounding the pandemic will not last indefinitely. This time will conclude, and things will get back to relative normalcy. In the meantime, we are patient. We stay faithful. We obey the law to the degree that we are able.
We may be isolated, quarantined, or forced into a temporary separation, “but God’s word is not chained” (2 Timothy 2:9\).
|
What impact did Duns Scotus have on the Christian faith?
|
Answer
John Duns Scotus (1265/66—1308\) was a philosopher, Catholic priest, and theologian. The term *Scotus* identifies him as Scottish, so he could also be referred to as John Duns the Scot, but the identifier is commonly used as his last name. He is often referred to simply as Scotus. The precise date of his birth is unknown. He studied philosophy and theology at Oxford University and was ordained as a priest in the [Franciscan Order](Franciscans.html).
The complex and at times esoteric nature of Scotus’s writings has led to his being called “the Subtle Doctor.” That same nature makes his work difficult to manage for the average reader untrained in philosophy. In fact, scholarly articles written about his writings are often just as difficult to comprehend. Duns Scotus is best known for his work in [natural theology](natural-theology.html) and his formulation of a proof for the existence of God. (Natural theology deals with what can be known about God apart from special revelation.) Not only does Duns Scotus attempt to prove that God exists as the first necessary being who is the cause of all other beings, but he also puts forth evidence that this Necessary Being must be perfect in knowledge, perfect in will, infinitely good, and infinite in power. Scotus also held that the first tablet of the Decalogue (the first five of the Ten Commandments) could be derived from natural law.
Most modern Christian philosophers and apologists do not go as far as Duns Scotus did when affirming what can be known from natural law. In fact, in recent times many Christians have rejected the whole concept of proving God’s existence from natural law. However, Romans 1:20 affirms the concept that God’s existence can be known from nature: “For since the creation of the world God’s invisible qualities—his eternal power and divine nature—have been clearly seen, being understood from what has been made, so that people are without excuse.” Romans goes on to explain that, even without specific revelation in Scripture, people will be held accountable for failing to give God proper worship and thanks for all He has given them. Romans also explains that people have an inner awareness of right and wrong, but they suppress this in rebellion against God; therefore, even people who do not have the Bible are still guilty before God—no one can plead ignorance.
While the writings of Duns Scotus may be interesting and helpful to the professional philosopher, there are many other philosophers, apologists, and theologians who are much more readable and accessible to the average Christian today.
|
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.