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What is the definition of a miracle?	Answer The biblical definition of a miracle would be something like this: “an event that involves the direct and powerful action of God, transcending the ordinary laws of nature and defying common expectations of behavior.” Miracles are extraordinary occurrences that can only be attributed to the supernatural work of God and demonstrate His involvement in human history. God employs miracles in the Bible to reveal Himself, His character, and His purposes to humans through phenomena that are not otherwise explainable (Exodus 3:1–6\). Miracles provide evidence of God’s presence and power in the world and demonstrate His authority on behalf of His servants. A miracle may be performed directly by God or through a human agent. Other words used to describe miracles in the Bible are signs and wonders (typically used together), powers, and mighty works. One of the greatest miracles is God’s creation of the world and everything in it (Genesis 1:1—3:24\). Equally astounding is the miracle of the [Incarnation](incarnation-of-Christ.html)—that the eternal Son of God took on human flesh (John 1:14; Philippians 2:7\) and then, through the stunning miracle of the resurrection, overcame death and the powers of hell so that believers in Him might gain eternal life (Romans 4:24–25; 10:9; Hebrews 2:14; Revelation 1:18\). The Bible reveals several different forms of miracles. The Old Testament records unusual celestial events, as in the time the Lord caused the sun and moon to stand still to aid Joshua’s army at Gibeon in their victory over the Amorite kings (Joshua 10:9–15\). Several instances of God’s divine control over nature—as in the parting of the Red Sea (Exodus 14:21–22\) and the crossing of the Jordan River (Joshua 3:14–17\)—are displayed in the Old Testament. God can miraculously cause animals and inanimate objects to act in astonishing ways (Numbers 22:22–35; 2 Kings 6:5–7\). Miracles of instantaneous healing, such as when Naaman is cured of leprosy (2 Kings 5:14\) or when Jesus heals two blind men (Matthew 9:27–31\), appear in both the Old and New Testament. Miracles in the New Testament are performed through human intermediaries such as the [apostles](twelve-apostles-disciples-12.html), but most significantly through Jesus Christ. In all four Gospels, miracles play a critical role in Jesus’ ministry (Mark 1:32–34; 3:7–10\). Jesus performs miracles of healing (John 4:46–53\), provision of food (Mark 6:30–44\), and control over nature (Matthew 14:32–33\). New Testament miracles consistently display God’s power and either confirm or demonstrate the message of salvation in Jesus Christ (John 11:38–46\). The Gospels record about 37 miracles of Jesus, although the apostle John stresses that these only scratch the surface of all that our Savior did (John 21:25\). The miracles recorded in the Bible served several functions. Some miracles validated God’s superiority over false gods (1 Kings 18:20–40\), while others validated God’s message (Isaiah 38:7–8\); others brought punishment, in addition to fulfilling some of the other functions, as in the wonders performed before Pharaoh (Exodus 7:1—11:10\). God’s miracles of provision met human needs, supplying manna to eat in the wilderness (Exodus 16:11–21\) and feeding the hungry crowds (Matthew 15:32–39\). Miracles of communication conveyed important messages from God (Daniel 5:1–12\). Miracles of judgment brought punishment and correction (Exodus 32:35; 1 Samuel 5:6–12\). Miracles of exorcism set people free from demonic control and spread the good news of Jesus (Luke 4:31–37\). Miracles of resurrection demonstrated God’s sovereignty and almighty power (1 Kings 17:17–24; Luke 7:11–17\). In summary, a miracle is a divine work of God that transcends human understanding and inspires wonder, displays the greatness of God, and causes people to recognize that God is active in the world.
What is the great deception in the Bible?	Answer Usually, when people speak of the “great deception,” they refer to 2 Thessalonians 2:11, which predicts that God will, in an [end\-times](end-times.html) judgment, send “a powerful delusion so that they will believe the lie.” This great deception is associated with the satanic work of the [Antichrist](what-is-the-antichrist.html) and his “displays of power through signs and wonders that serve the lie” (verse 9\). The same passage in 2 Thessalonians also speaks of a [great apostasy](great-apostasy.html) that will take place before the man of lawlessness is revealed. Similar apostasies are predicted elsewhere: “The Spirit clearly says that in later times some will abandon the faith and follow deceiving spirits and things taught by demons” (1 Timothy 4:1\). Of course, people are complicit in the deception, for they reject the truth and prefer lies: “For the time will come when people will not put up with sound doctrine. Instead, to suit their own desires, they will gather around them a great number of teachers to say what their itching ears want to hear. They will turn their ears away from the truth and turn aside to myths” (2 Timothy 4:3–4\). Jesus spoke about a time to come when the deception will be especially great when false messiahs and false prophets will appear. Even the people of God could be deceived if it were not for God’s providential protection: “For false messiahs and false prophets will appear and perform great signs and wonders to deceive, if possible, even the elect” (Matthew 24:24, see also Mark 13:5–6, Luke 21:8\). All of these deceptions are instigated by the devil. However, 2 Thessalonians 2:11 also speaks of the deception as God’s punishment on people who refuse to believe the truth. The context seems to be similar to that of the gospel passages above and speaks of one to come who will be especially deceptive: “The coming of the lawless one is by the activity of Satan with all power and false signs and wonders, and with all wicked deception for those who are perishing, because they refused to love the truth and so be saved. Therefore God sends them a strong delusion, so that they may believe what is false, in order that all may be condemned who did not believe the truth but had pleasure in unrighteousness” (2 Thessalonians 2:9–12, ESV). In this passage, after people have refused the truth for so long, God causes them to believe what is false—a “strong delusion.” This is not an instance where God actively deceives people; rather, God is simply giving those who reject the truth what they really want. We see a similar pattern in Romans 1:18–25 where people reject God’s truth for so long that He simply abandons them to their own sinfulness. They have, as it were, crossed the point of no return: “The wrath of God is being revealed from heaven against all the godlessness and wickedness of people, who suppress the truth by their wickedness, since what may be known about God is plain to them, because God has made it plain to them. 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. “For although they knew God, they neither glorified him as God nor gave thanks to him, but their thinking became futile and their foolish hearts were darkened. Although they claimed to be wise, they became fools and exchanged the glory of the immortal God for images made to look like a mortal human being and birds and animals and reptiles. “Therefore God gave them over in the sinful desires of their hearts to sexual impurity for the degrading of their bodies with one another. They exchanged the truth about God for a lie, and worshiped and served created things rather than the Creator—who is forever praised. Amen.” Much the same thing happened to Pharaoh after he refused to let the Israelites leave Egypt, and God hardened his heart. It was not as though Pharaoh would have been an obedient follower of the Lord if God had not hardened his heart. Pharaoh set his heart against the Lord, and God simply confirmed for all time Pharaoh’s decision (see Exodus 8:15, 32; 9:34; 10:1\). The deception spoken of in the Gospels has to do with false prophets and/or messiahs who appear and seem to be authenticated by miracles. Taking the [futurist position](futurist-Revelation.html), we see the great deception spoken of in 2 Thessalonians 2 as a future event associated with the coming of the Antichrist after the rapture of the church. “Those who are perishing” will willingly embrace the imitation and follow [the beast](beast-of-Revelation.html) of the end times; they will perish “because they refused to love the truth and so be saved” (verse 10\). We don’t know exactly what the great deception will be, only that it will be a strong delusion capable of swaying the world’s allegiance toward the Antichrist. The Bible says that, in the time of the Antichrist and [false prophet](false-prophet.html), there will be many signs to bolster their lies. The false prophet “performed great signs, even causing fire to come down from heaven to the earth in full view of the people. Because of the signs it was given power to perform on behalf of the first beast, it deceived the inhabitants of the earth” (Revelation 13:13–14\). It is hard to imagine, but the deception during the [tribulation](tribulation.html) will be worse than all of Satan’s other deceptions. The Antichrist will have a deadly wound healed, his “image” will breathe and speak and give orders, etc. (Revelation 13:12, 15\). In the broader sense, anyone who rejects the truth of God is being deceived, and at some point, God may simply abandon him to the deception that he has willingly embraced. There are plenty of false teachers today who claim to teach God’s Word. Some claim to be Christians, and some claim to bring a word from God from outside of the Bible. It is vitally important that every Christian compare every teaching with what the Bible says and spend the time necessary to evaluate what is being taught. This is the mission of Got Questions, and in keeping with that mission, we would encourage every reader to compare what we say with Scripture as well.
What impact did Marcus Aurelius have on Christian history?	Answer Caesar Marcus Aurelius Antoninus Augustus (AD 121—180\) was a Roman emperor (161—180\) and [Stoic philosopher](Stoicism-Stoic.html). He may be best known in pop culture as the father of the villainous emperor Commodus, the antagonist in the 2000 film Gladiator. He is known in other circles as the author of Meditations, a guide to self\-improvement based on Stoic philosophy, which is still being published and read today. Marcus Aurelius is also known by many as a persecutor of Christians, in large part due to the record of John Foxe’s Book of Martyrs, which states, “Marcus Aurelius, followed about the year of our Lord 161, a man of nature more stern and severe; and, although in study of philosophy and in civil government no less commendable, yet, toward the Christians sharp and fierce; by whom was moved the fourth persecution. “The cruelties used in this persecution were such that many of the spectators shuddered with horror at the sight, and were astonished at the intrepidity of the sufferers. Some of the martyrs were obliged to pass, with their already wounded feet, over thorns, nails, sharp shells, etc. upon their points, others were scourged until their sinews and veins lay bare, and after suffering the most excruciating tortures that could be devised, they were destroyed by the most terrible deaths. “Germanicus, a young man, but a true Christian, being delivered to the wild beasts on account of his faith, behaved with such astonishing courage that several pagans became converts to a faith which inspired such fortitude” (from “The Fourth Persecution, Under Marcus Aurelius Antoninus, A.D. 162,” [https://www.biblestudytools.com/history/foxs\-book\-of\-martyrs/the\-fourth\-persecution\-under\-marcus\-aurelius\-antoninus\-a\-d\-162\.html](https://www.biblestudytools.com/history/foxs-book-of-martyrs/the-fourth-persecution-under-marcus-aurelius-antoninus-a-d-162.html), accessed 4/14/20\). Foxe, writing in the mid\-1500s, does not cite his sources. Many modern scholars dispute this picture of Marcus Aurelius. Donald Robertson, author of How to Think Like a Roman Emperor: The Stoic Philosophy of Marcus Aurelius (St. Martins Press, 2019\), challenges this assumption in a rather convincing manner in an article on his website ([https://donaldrobertson.name/2017/01/13/did\-marcus\-aurelius\-persecute\-the\-christians/](https://donaldrobertson.name/2017/01/13/did-marcus-aurelius-persecute-the-christians/), accessed 3/25/20\). Robertson quotes H. D. Sedgwick, an earlier researcher on Marcus Aurelius, who says, “The only evidence there is that Marcus Aurelius had any direct relation with any of these cases is this statement in [Eusebius](Eusebius-of-Caesarea.html) that during the trial at Lyons the governor wrote to ask him for instructions.” Eusebius, writing some 300 years later in his Ecclesiastical History, records some reports of persecution in the city of Lyons during the reign of Marcus Aurelius. However, there is no mention in Eusebius that Marcus Aurelius himself instigated the persecution. Furthermore, other Christian writers who were closer to or living at the time of this persecution do not make as much of it. Robertson notes the words of [Irenaeus, Bishop of Lyons](Irenaeus-of-Lyons.html): “Through their \[the Romans’] instrumentality the world is at peace, and we walk on the highways without fear, and sail where we will” (Irenaeus, Against Heresies, tr. by Alexander Roberts and William Rambaut, Book IV, Chapter 30, section 3\). [Tertullian](Tertullian.html), who lived during the time of Marcus Aurelius, calls Marcus Aurelius a protector, and he uses this fact to demonstrate that Christianity is not bad for the world: “But of all the emperors down to this present reign, who understood anything of religion or humanity, name me one who persecuted the Christians. On the contrary, we show you the excellent M. Aurelius for our protector and patron; for if you look into his letters, you will find him there testifying that his army in Germany being just upon perishing with thirst, some Christian soldiers which happened to be in his troops, did by the power of prayer fetch down a prodigious shower to the relief of the whole army; for which the grateful prince, though he could not publicly set aside the penal laws, yet he did as well, he publicly rendered them ineffectual another way, by discouraging our accusers with the last of punishments, viz. burning alive” (The Apology of Tertullian, tr. by Wm. Reeve, online facsimile of the 1709 text, p. 8, <http://www.tertullian.org/articles/reeve_apology.htm>, accessed 3/25/20\). This position as protector is bolstered if we accept that “The Epistle of Antoninus to the Common Assembly of Asia in Regard to Our Doctrine” is actually written by Marcus Aurelius. The following is recorded in Eusebius, who attributes the letter to someone else, but the text of the document attributes it to Marcus Aurelius: “1\. The Emperor Cæsar Marcus Aurelius Antoninus Augustus, Armenicus, Pontifex Maximus, for the fifteenth time Tribune, for the third time Consul, to the Common Assembly of Asia, Greeting. “2\. I know that the gods also take care that such persons do not escape detection. For they would much rather punish those who will not worship them than you would. “3\. But you throw them into confusion, and while you accuse them of atheism you only confirm them in the opinion which they hold. It would indeed be more desirable for them, when accused, to appear to die for their God, than to live. Wherefore also they come off victorious when they give up their lives rather than yield obedience to your commands. “4\. And in regard to the earthquakes which have been and are still taking place, it is not improper to admonish you who lose heart whenever they occur, and nevertheless are accustomed to compare your conduct with theirs. “5\. They indeed become the more confident in God, while you, during the whole time, neglect, in apparent ignorance, the other gods and the worship of the Immortal, and oppress and persecute even unto death the Christians who worship him. “6\. But in regard to these persons, many of the governors of the provinces wrote also to our most divine father, to whom he wrote in reply that they should not trouble these people unless it should appear that they were attempting something affecting the Roman government. And to me also many have sent communications concerning these men, but I have replied to them in the same way that my father did. “7\. But if any one still persists in bringing accusations against any of these people as such, the person who is accused shall be acquitted of the charge, even if it appear that he is one of them, but the accuser shall be punished.” (The above is from A Select Library of the Nicene and Post\-Nicene Fathers of the Christian Church, Second Series, under the editorial supervision of Philip Schaff and Henry Wallace, <https://biblehub.com/library/pamphilius/church_history/chapter_xiii_the_epistle_of_antoninus.htm>, accessed 3/25/20\). The evidence we have is scant and somewhat contradictory, although the current scholarly consensus is that Marcus Aurelius was not a persecutor of the church. This would seem to be in keeping with his Stoic philosophy, which emphasized virtue. As C. R. Haines notes, “Marcus has been condemned as a persecutor of the Christians on purely circumstantial and quite insufficient grounds. The general testimony of contemporary Christian writers is against the supposition. So is the known character of Marcus” (The Communing with Himself of Marcus Aurelius Antoninus, Emperor of Rome, Together with His Speeches and Sayings, tr. by C. R. Haines, London: Wm. Heinemann, 1906, p. 384\). If Marcus Aurelius was a persecutor of the church, he was simply one in a long line of persecutors. If he was not, his treatment by subsequent Christian writers demonstrates that even Christians writing for a good purpose may at times distort the facts—a temptation for any who write with intent to persuade others of their position.
What is the significance of Edom in the Bible?	Answer Edom was an ancient kingdom that is mainly associated with Esau and his descendants in the Bible. Being descendants of Abraham, the Edomites were related to the Israelites. But they did not always act as brothers. Located on the east side of the Arabah and extending down to the Dead Sea, Edom was first occupied by the Horites, who were later driven out by Esau’s descendants (M. G. Easton, Easton’s Bible Dictionary, New York: Harper \& Brothers, 1893, entry for Edom). Numerous verses in the Bible equate the hill country of Seir with Edom, which would “suggest that Seir and Edom comprise an entity that should be viewed as one and the same in terms of their respective geographical locations” (Bruce Crew, “Did Edom’s Territories Extend West of Wadi Arabah?” Bible and Spade 15:1, 2002, p. 4\). Interestingly, the name Edom means “red,” which is easily linked with Esau, who sold his birthright for red stew and thereby earned the name Edom (Genesis 25:30\). In spite of the connection with Esau, many scholars believe that the kingdom of Edom was associated with red before Esau took control of it because of the red cliffs located in its area (W. Ewing, “Edom; Edomites,” Bible Study Tools, 1915, [www.biblestudytools.com/encyclopedias/isbe/edom\-edomites.html](https://www.biblestudytools.com/encyclopedias/isbe/edom-edomites.html), accessed 3\-29\-20\). Bozrah and [Petra](Petra.html) (or Sela) were notable cities in Edom, with Bozrah being the capital and central city of the kingdom. The nation of Edom existed before the Israelites left Egypt, and the Lord commanded the Israelites not to attempt to take the land from the Edomites as they passed through, since He had given the land to Esau (Deuteronomy 2:1–5\). Moses and the Israelites asked permission to cross through the land of Edom on their journey out of Egypt, but they were refused passage by the Edomite king (Numbers 20:14–21\). From this point on in the Bible, Edom is mentioned as Israel’s enemy, and the two nations fought frequently. Both Saul and David fought against the Edomites, with David conquering them and forcing them into labor (1 Samuel 14:47–48; 2 Samuel 8:13–14\). During the reign of Jehoram, Edom rebelled against Judah and set up their own independent king (2 Kings 8:20–22\). The Edomites continued to be a problem for the Israelites and even raided Judah after it fell to the Babylonians (Ezekiel 25:12–14\). Because of Edom’s sin in raiding Judah and taking delight in Israel’s fall during the Babylonian Captivity, the Lord pronounced judgment on Edom (Jeremiah 49:7–22\). God declared that Edom would be a wasteland, occupied only by wild animals (Malachi 1:2–5\). This began to come to pass when Edom was pushed out of their land and taken over by the [Nabateans](Nabateans.html) (Craig Blaising, “Malachi,” Bible Knowledge Commentary: Old Testament, ed. by J. Walvoord and R. Zuck, David C. Cook, 1983\. p. 1,576\). God justly dealt with the Edomites because of their actions and attitude toward Israel. The [book of Obadiah](Book-of-Obadiah.html) deals specifically with Edom’s judgment. The Edomites were proud (Obadiah 1:3\), violent (verse 10\), and apathetic to the destruction of Israel (verse 11\), and God promised a reckoning. After the Edomites were driven from their land by the Nabateans, they migrated to the southern part of Israel and became known as Idumeans. Much later in biblical history, [Herod the Great](Herod-the-Great.html), an Idumean, appears on the scene. It was Herod who tried to kill the infant Jesus in Bethlehem—through Herod, the rebellion of Edom continued. In AD 70, the Idumeans joined the Israelites in their revolt against Rome, and they were wiped out when Jerusalem was destroyed. At that point, the descendants of Esau disappeared from human history, just as God had said. Although once a mighty kingdom among the red cliffs of its land, Edom was destroyed for its sin. It is the restored Israel who will one day possess the land of Edom and the “mountains of Esau” in the millennial kingdom of Christ (Obadiah 1:19–21\).
What is the history of the Bible in English?	Answer There is evidence of Christianity in the British Isles as early as the late second century. For the next 1,000 years, missionaries and teachers translated bits and pieces of the Bible into the language of the people for teaching purposes, but there was no concerted effort to translate the whole Bible. Latin was the language of the church, and the few whole Bibles that did exist were handwritten in Latin and would have been inaccessible to the average person, even if he could read. [John Wycliffe](John-Wycliffe.html) (1329—1384\) was the first person to oversee a translation of the entire Bible into English (NT in 1380, OT in 1382\). Wycliffe was educated at Oxford and became a lecturer there. A scholar as well as a pastor, he saw the need for people to be able to read the Bible in their own language. He also spoke out against corruption in the church, drew the ire of Rome, and was forced from his post. His Middle English [translation](Wycliffe-Bible.html) was of the Latin Vulgate, the official Bible of the church. After Wycliffe’s death, some of his associates revised the translation and were condemned by the church and burned at the stake for their efforts. At the Council of Constance (1414—1418\), [Jan Hus](Jan-Hus.html), one of Wycliffe’s followers, was condemned as a heretic and martyred; Wycliffe was also condemned posthumously, and his bones were exhumed and burned. During the next 100 years, the English Bible saw tremendous advances, as scholars gained access to Hebrew and Greek versions of the Bible and the [Protestant Reformation](Protestant-Reformation.html) began. The printing press became commercially available. Protestant scholars saw the benefit of working from the original languages instead of Latin. [William Tyndale](William-Tyndale.html) (1494—1536\), spurred by the Reformation, translated the New Testament from Greek manuscripts and began work on the Old Testament from Hebrew. This effort was radical enough, but Tyndale also included marginal notes that were often very critical of church practices. Eventually, Tyndale was condemned and burned at the stake. His last words were “Lord, open the King of England’s eyes.” Miles Coverdale (1488—1569\) was a Reformer who had to flee England when Henry VIII was still sympathetic to the Roman Catholic Church. In exile, Coverdale continued the work of Tyndale by revising his existing work and finishing the Old Testament. Henry VIII soon broke from the Catholic Church for personal and political (not religious or spiritual) reasons and declared himself to be head of the [Church of England](Church-of-England.html). Coverdale finished his [translation work](Coverdale-Bible.html) and dedicated it to the king. The dedication, as well as the idea that an English translation of the Bible would help to permanently separate the Church of England from the power of Rome, seems to have been an answer to William Tyndale’s prayer at the stake, and Henry VIII embraced the idea. John Rogers also translated the Bible into English. He was an associate of Tyndale who, like Coverdale, used Tyndale’s work as the basis for his translation. (John Rogers took on the name Thomas Matthew, so his translation is known as the [Matthew Bible](Matthew-Bible.html).) Both the Coverdale Bible and the Matthew Bible were well\-received in England and officially made legal. In 1534, Miles Coverdale was asked to supervise a new, formally sanctioned translation of the Bible to be placed in every church in England. It became known as the [Great Bible](Great-Bible.html) because of its large size (16½ inches by 11 inches). Toward the end of Henry’s reign, there was a strong reaction against the Reformation, and Coverdale’s and Tyndale’s translations were forbidden and burned; however, the Great Bible was still available in churches. When Henry’s son Edward came to the throne, this trend was reversed. Tyndale’s and Coverdale’s Bibles were reprinted, and several other translations of minor significance became available, as well. Upon Edward’s death, his sister Mary I (“[Bloody Mary](Bloody-Mary.html)”) ascended to the throne and reversed her brother’s policies. She executed several people associated with English Bible translations, including John Rogers. Coverdale escaped by fleeing to Europe. However, the Great Bible was left in the churches. Many English Reformers and Bible scholars found a home in Geneva, the city of [John Calvin](John-Calvin.html). There, they produced another English translation, the [Geneva Bible](Geneva-Bible.html), which contained explanatory notes that promoted Calvinism. This was the Bible that the Pilgrims brought with them to the New World. When Mary died, her sister Elizabeth I came to power and reversed her sister’s anti\-Protestant policies. The Geneva Bible became popular, and, although scholars recognized it as a superior translation, it was never officially sanctioned because of its marginal notes. Elizabeth called for a new official translation without controversial notes. The archbishop of Canterbury was to oversee a revision of the Great Bible, with other bishops contributing. This Bible became known as the [Bishop’s Bible](Bishops-Bible.html), but it never replaced the Geneva Bible in popularity. By this time the Roman Catholic Church had surrendered to the inevitability of an English translation of the Bible, so a new translation favorable to Catholic doctrine was produced. This was called the [Douay\-Rheims translation](Douay-Rheims-Version-DRV.html), after the two cities where the majority of work on it was conducted. With all of the notes in Bible translations and the production of a Catholic version that at times was more concerned about preserving Catholic teaching than providing an accurate rendering of the text (see the examples noted by Wegner, The Journey from Test to Translation: The Origin and Development of the Bible, Baker, 2004, p. 305\), there arose a need for a Bible translation that would be universally recognized in the English\-speaking world for its scholarship, accuracy, literary beauty, and readability without partisan explanatory notes. This translation was sanctioned by [King James I](King-James.html), who ascended to the throne of England after Elizabeth’s death. King James appointed about 50 leading scholars, both Anglican and Puritan, to produce the new translation. Translators used the best available Hebrew and Greek manuscripts and considered previous translations, as well. They worked in small teams to produce translations of smaller portions, and then their work was scrutinized by other teams. The result was the Authorized Version of 1611, known today as the [King James Version](King-James-Version-KJV.html). This was the Bible of the English\-speaking world for the next 250 years and is still very popular today. The King James Version has undergone several updates and revisions throughout the years. The one that is commonly used today is the Oxford Standard Edition of 1769 (see Wegner, p. 314\). By the late 1800s, there had been a tremendous number of discoveries of new manuscripts, plus, the English language had changed quite a bit. Over the next 150 years, there have been a tremendous number of new translations or revisions of older ones that have attempted to incorporate the latest biblical scholarship while updating the language to make the Bible more accessible. Some of the major ones are discussed below: The Revised Version (NT 1881, entire Bible 1885\) was a revision of the Authorized Version completed by English and American scholars. However, it never replaced the Authorized (King James) Version. From this work, the American scholars who worked on the Revised Version published the [American Standard Version](Revised-Standard-Version-RSV.html) of 1901, in American rather than British English. It was considered to be an excellent translation and was well\-received, but it still did not replace the King James Version in popularity. The Revised Standard Version (NT 1946, entire Bible 1952\) was a revision of the [American Standard Version](American-Standard-Version-ASV.html). It eventually included the [Apocrypha](apocrypha-deuterocanonical.html) (1957\) in an attempt to make it acceptable to Catholics as well as Protestants. However, it was largely rejected by evangelical Protestants because of what many felt were the liberal theological tendencies of its translators and the fact that the [National Council of Churches](National-Council-of-Churches.html) held the copyright. In 1971, the Lockman Foundation released the [New American Standard Bible](New-American-Standard-Bible-NASB.html), an update of the American Standard Version of 1901\. For several decades it was the favorite of Bible students. By this time, there had developed a division among scholars, some preferring what is called the eclectic text of the New Testament, which considered all of the recent discoveries of biblical manuscripts and attempted to weigh and prioritize them; and those who preferred the “received text” or the [Textus Receptus](Textus-Receptus.html), which represents the majority of the manuscript evidence and was largely the basis for the King James Version. The modern versions mentioned above are all based on the eclectic text. In 1979 (NT) and 1982 (whole Bible), the [New King James Version](New-King-James-Version-NKJV.html) was released as an attempt to update the language of the KJV while still basing the translation on the received text. All of the translations mentioned above would fall into the category of “literal” translations that attempt to stick as closely as possible to the Greek and Hebrew texts, while still being readable English. However, in recent years more versions have become available that are considered “dynamic” translations. The primary goal of these translations is to make the Bible understandable and readable in English, even if the wording and literary structures of the original languages have to be abandoned. In addition to translations done by teams of scholars, there are paraphrases or translations done by single authors. The most well\-known paraphrases are [The Living Bible](The-Living-Bible-TLB.html) by Kenneth Taylor and [The Message](The-Message-MSG.html) by Eugene Peterson. The [Good News Bible](Good-News-Bible-GNB.html), also known as Today’s English Version, was released in 1966 (NT), and 1976 (the entire Bible). The goal of this new translation was to be simple and readable and avoid technical terms. The GNB was made available at low cost in inexpensive paperback editions, and it became very popular. (It was also illustrated by simple line drawings.) Its strength is its simplicity, which is also a weakness, as some difficult concepts in Scripture can be minimized when the goal of the translation is simplicity. The [New International Version](New-International-Version-NIV.html) was released in 1978 (NT in 1973\) to fill a need for a dynamic, accurate English translation. It was sponsored in part by the National Association of Evangelicals and the International Bible Society. This version quickly became popular and remains so to this day. In 1996, the [New Living Translation](New-Living-Translation-NLT.html) was released. The NLT was a serious translation, the work of over about 90 scholars, but sanctioned by Kenneth Taylor, who wrote The Living Bible paraphrase. The goal was to keep the readability and clarity of Taylor’s original work but to be an all\-new translation based on the Greek and Hebrew. It became popular at first but has never rivaled the NIV as the dynamic translation of choice. The [English Standard Version](English-Standard-Version-ESV.html) was released in 2001 as an “essentially literal” translation that attempts to be highly readable. It has become a favorite with Bible readers who want a translation more literal than the NIV and more readable than the NASB. Most of the versions mentioned so far have gone through numerous revisions and updates to correct minor errors and to update the language. The [New English Translation or NET Bible](New-English-Translation-NET.html) is an internet\-based translation with numerous translational notes and the capacity to be updated continually. Every serious Bible translation is a human work that can be improved upon and is, at the same time, the authoritative Word of God. Today, English readers have more options than ever when it comes to Bible translations, and almost all of them are available online at no cost. For those who cannot read the original languages, we suggest reading several translations side\-by\-side to get a better understanding of the text. In certain places, the translations may differ in meaning, and these are places that deserve further study. For study, we would recommend the NIV, NASB, ESV, and KJV or NKJV. For rapid reading or daily reading (rather than in\-depth study), any one of the other versions might be helpful. With the plethora of English Bible translations, there has also been an explosion in [study Bibles](study-Bible.html). Study Bibles contain the text of the Bible in one of the various translations along with explanatory notes. Some of them are based on the teaching of a single individual (e.g., the MacArthur Study Bible and the Swindoll Study Bible), and others are based on notes from a team of scholars, often from a particular theological perspective (e.g., the Reformation Study Bible). Some have a particular area of interest, such as the Apologetics Study Bible or the Cultural Backgrounds Study Bible. The notes in these Bibles are not the inspired text but may (or may not) be helpful. Some study Bibles simply attempt to help the reader understand the text, while others appeal to certain demographics of Bible readers. Consequently, there are study Bibles geared for children, teens, singles, couples, men, women, students, small groups, etc. The English Bibles we have today came to us at great cost. Many men lost their lives in their attempt to produce and distribute the Bible in English. Others spent a great deal of money to buy or even rent a Bible. Today, most English\-speaking Christians have multiple copies and versions available in book form, and there are many more versions available online. Is it possible that we have come to take the English Bible for granted?
Is an online church service a valid way to do church?	Answer Faced with a [pandemic](why-would-God-allow-Covid-19.html) and various [restrictions](church-closings.html) set by civil authorities, churches around the world have chosen to respond in various ways. Most are following the government guidelines out of respect for the government and genuine concern for the safety of their congregations. More and more pastors, including many who have never done so before, are live streaming their sermons on the internet. An online church service might include music, announcements, and a children’s sermon as well as the pastor’s sermon to make it feel as “normal” as possible. So, many churchgoers have by necessity stayed at home on Sunday mornings. [Corporate worship time](corporate-worship.html) becomes a family affair, with the family gathered around a computer monitor to view an online church service. There is nothing wrong with “doing church” this way. Streaming a church service online does not invalidate our worship, lessen the impact of God’s Word, or hinder our prayers. There are some real benefits to going to an online church service. The most obvious benefit is that an online service offers everyone the ability to view the sermon live, even though they cannot be personally present. It’s a way for the pastor to continue to shepherd his flock and care for their spiritual needs in a time of physical threat. Many churches that have gone to an online service during the pandemic find that people who never or seldom attend their church are viewing their service online. It’s a good way to connect or reconnect with those whom the pastor may not see very often. Having an online presence also increases the chance that people looking for a church will be able to find yours. Another benefit to producing an online church service has to do with archiving. After the live stream is finished, the service can remain online, available for playback at any time. A growing collection of past video sermons is a good resource for anyone searching for biblical answers or [looking for a church home](looking-church.html). Of course, there are drawbacks to viewing an online church service. We lose the fellowship that comes with interacting with other believers face to face. It’s more difficult to encourage or exhort through a computer screen, especially when we are limited to posting comments and emojis. We need to supplement our time viewing an online sermon by making contact with our brothers and sisters in Christ. We can send an email, text, make a phone call, deliver gifts, and mail letters and cards. The church can still be the church, even in quarantine. When a church is exclusively online, as many are during the pandemic, the pastor will find his experience altered. Preaching to a camera is different from preaching to a live audience. In front of a live crowd, a pastor will often adapt his sermon as he is delivering it: he may make subtle changes in wording and tone or he may emphasize the gospel a little more, based on his knowledge of the audience and who is present. That’s hard to do online. God is not limited in what He does (Luke 1:37\). He can use live, in\-person preaching, and He can use live streaming on the internet. Many of [Billy Graham’s](Billy-Graham.html) crusades were filmed live and are still being broadcast on television and streamed online. And they are still having an impact. “Surely the arm of the LORD is not too short to save, nor his ear too dull to hear” (Isaiah 59:1\). It is the gospel that saves (Romans 1:16\); as long as the gospel is preached, the fact that it’s online doesn’t matter. An online church service cannot totally replace “the assembling of ourselves together” (Hebrews 10:25, NKJV), but it is a valid way of doing church, especially when we are faced with circumstances beyond our control that prevent us from being together.
Was the Apostle Paul a Jew?	Answer [Paul](life-Paul.html) was a Jew who took great pride in his Jewish heritage. He lays out his Jewish credentials in Philippians 3:5–6: “If someone else thinks they have reasons to put confidence in the flesh, I have more: circumcised on the eighth day, of the people of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; in regard to the law, a Pharisee.” The fact that he was circumcised on the eighth day means that his parents followed the commandment God gave to Abraham in Genesis 17:2\. He was an Israelite from the tribe of Benjamin, one of the two tribes that remained loyal to David’s line after the kingdom divided (see 1 Kings 12\). It is also interesting that Israel’s first king, Saul, was of the tribe of Benjamin and Paul’s Hebrew name was Saul. Although Paul was a Roman citizen (Acts 22:28\) of the city of Tarsus (Acts 21:39\), he was “a Hebrew of Hebrews,” meaning that he was raised according to Hebrew law and culture. He eventually moved to Israel and became a [Pharisee](Pharisees.html) (cf. Acts 26:5\), which means that he was dedicated to keeping the Law in minute detail. The gospel was more important to him than his Jewish heritage. Although, as a Christian, he was no longer under obligation to follow the Jewish Law, he would do so if that would give him the opportunity to share the gospel with other Jews. When with the Gentiles, Paul adapted to their practices. “To the Jews I became like a Jew, to win the Jews. To those under the law I became like one under the law (though I myself am not under the law), so as to win those under the law. To those not having the law I became like one not having the law (though I am not free from God’s law but am under Christ’s law), so as to win those not having the law” (1 Corinthians 9:20–21\). Christ called Paul to take the gospel to the Gentiles (Romans 11:13; Galatians 2:8\). However, he still hoped and prayed for the salvation of Israel since they had, in large, rejected the righteousness of Christ in favor of their own righteousness. Paul expresses his yearning in Romans 10:1–4: “Brothers and sisters, my heart’s desire and prayer to God for the Israelites is that they may be saved. For I can testify about them that they are zealous for God, but their zeal is not based on knowledge. Since they did not know the righteousness of God and sought to establish their own, they did not submit to God’s righteousness. Christ is the culmination of the law so that there may be righteousness for everyone who believes.” Although Paul was a Jew who loved his own people, he knew that in Christ Jews and Gentiles had been brought together, as he explains 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.” And in Galatians 3:28 Paul explains, “There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus.” Paul was a Jew whom God chose to take the [good news](what-is-the-gospel.html) of Israel’s Messiah to the Gentiles, so that they, too, could be saved.
How to repent—what does the Bible say?	Answer [Repentance](repentance.html) is an important topic in the New Testament. John the Baptist’s message was “Repent, for the kingdom of heaven has come near” (Matthew 3:2, see also Mark 1:15 and Luke 3:3, 8\). When Jesus started His public ministry, He also called for repentance. Matthew 4:17 records, “From that time on Jesus began to preach, ‘Repent, for the kingdom of heaven has come near.’” Jesus says of repentance, “I tell you that in the same way there will be more rejoicing in heaven over one sinner who repents than over ninety\-nine righteous persons who do not need to repent” (Luke 15:7\). In Mark 6:12, the disciples also “went out and preached that people should repent.” This preaching continued in Acts. Peter preached to Jews, “Repent, then, and turn to God, so that your sins may be wiped out, that times of refreshing may come from the Lord” (Acts 3:19\). Paul preached to Gentiles, “In the past God overlooked such ignorance, but now he commands all people everywhere to repent” (Acts 17:30\). And later he testified, “I have declared to both Jews and Greeks that they must turn to God in repentance and have faith in our Lord Jesus” (Acts 20:21\). And, similarly, “First to those in Damascus, then to those in Jerusalem and in all Judea, and then to the Gentiles, I preached that they should repent and turn to God and demonstrate their repentance by their deeds” (Acts 26:20\). As demonstrated in the passages above, repentance is an important part of an initial response to the gospel, but it is also an important part of the life of the Christian. Writing to the church at Corinth, Paul says, “Now I am happy, not because you were made sorry, but because your sorrow led you to repentance. For you became sorrowful as God intended” (2 Corinthians 7:9\). To the church at Ephesus, Jesus says, “Consider how far you have fallen! Repent and do the things you did at first” (Revelation 2:5\). Even though repentance is extremely important, there is no Scripture passage that explains what repentance means or how to do it. This is probably because repentance is not an inherently theological word. When people heard the command to repent, they knew what it meant because it was a normal word with a normal meaning. Essentially, repent means “to change one’s mind” about something (Thayer’s Greek Lexicon, metanoeo). Of course, when a person has a change of mind about something, the result is a change of behavior as well. If a driver is headed south on a highway and suddenly realizes that he is going the wrong direction, he will then get off at the next exit and head in the opposite direction. He has repented—he has changed his mind about the direction he should be driving. If he realizes he is going the wrong direction but decides to continue on without making any changes, he has not really repented. He has, by his actions, shown that he is just fine with the current direction of travel. In the New Testament, repentance is associated with a change of mind about sin. Saying, “Sorry,” being sorry, or even feeling sorry are not the same as repenting. A person can feel emotionally sorry for something without addressing the underlying issue. “Godly sorrow brings repentance that leads to salvation and leaves no regret, but worldly sorrow brings death” (2 Corinthians 7:10\). Judas felt great remorse over what he had done to Jesus, but he did not repent. Instead, he committed suicide (Matthew 27:3–5\). Peter also felt great remorse over his denial of Christ (Matthew 26:75\), but in his case it did result in genuine repentance and a change of direction, as later he boldly proclaimed Christ in the face of persecution (see Acts 4\). When a person is doing something that he has chosen to do and may even enjoy a great deal, but then, based on his exposure to the Word of God, he repents, it means he has changed his mind about it. The repentant person comes to believe what she once loved is wrong and that she should stop doing it. In accepting the gospel, repentance is the flip side of faith. It is possible that someone can become convinced that what he has been doing is wrong and then attempt to “mend his ways”—and he may even succeed. But if such a person does not place his faith in Christ and the righteousness He provides, then he is simply trusting his own moral reformation. Biblical repentance is the recognition that we are helpless to save ourselves—it is turning from sin and to the One who paid for it and can forgive it. So how does a person repent? Like faith, repentance is a response to the work of God, who convicts and convinces a person that he is in error. In Acts 11:18, the Jewish believers “praised God, saying, ‘So then, even to Gentiles God has granted repentance that leads to life.’” Second Timothy 2:25 highlights the same thing: “Opponents must be gently instructed, in the hope that God will grant them repentance leading them to a knowledge of the truth.” These verses indicate a tension between God’s work and human responsibility. We gently instruct sinners in the hope that this intervention will be the means that God uses to bring them to repentance. It is the truth of God’s Word lovingly and accurately presented that God uses to bring about repentance. If a person is having an extramarital affair, he or she may “know” or “believe” that it is morally wrong. However, repentance that results in a genuine change of mind would cause the adulterer to cut off the relationship. If a person really wants to repent, he needs to not only mentally agree that a thing is wrong, but ask himself, “If I really believe this is wrong, what will I do differently?” And the answer will be to do that different thing. As [John the Baptist](life-John-Baptist.html) said, “Produce fruit in keeping with repentance” (Luke 3:8\). He followed the command with some specific examples in Luke 3:10–14: “‘What should we do then?’ the crowd asked. John answered, ‘Anyone who has two shirts should share with the one who has none, and anyone who has food should do the same.’ “Even tax collectors came to be baptized. ‘Teacher,’ they asked, ‘what should we do?’ ‘Don’t collect any more than you are required to,’ he told them. “Then some soldiers asked him, ‘And what should we do?’ He replied, ‘Don’t extort money and don’t accuse people falsely—be content with your pay.’” An unbeliever’s desire to know how to repent and trust in Christ is evidence that God is working. If a believer wants to repent of sin that has crept into her life, it is because the Holy Spirit is working in the life of that believer. However, it is possible for a person to come to the point of admitting that a particular attitude or behavior is wrong but then refuse to submit to God’s truth regarding a change. That’s not repentance. Repentance is agreeing with God’s evaluation of the sin and then being willing to follow God’s leading in a new direction. A person will be in a better position to repent if he is continually feeding on God’s truth through [reading and studying the Bible](why-read-Bible.html), listening to biblical preaching and teaching, filling the mind with truth so that the mind begins to think the thoughts of God, and associating with like\-minded Christians who will foster accountability. In some cases, a Christian may know that something is wrong and that she should change, but she doesn’t really want to. In that case, there is nothing wrong with praying, “Father, I know that I should change, but I am unwilling—please make me willing.”
Why did God create the world / earth?	Answer The biblical evidence suggests that the glory of God is the reason why God created everything, including the earth. In his work “A Dissertation Concerning the End for Which God Created the World,” [Jonathan Edwards](Jonathan-Edwards.html) puts it like this: “It appears reasonable to suppose, that it was God’s last end, that there might be a glorious and abundant emanation of his infinite fullness of good ad extra, or without himself; and that the disposition to communicate himself, or diffuse his own FULLNESS, was what moved him to create the world” (The Works of Jonathan Edwards, Vol 1, Banner of Truth, 2005, Chapter I, Section II). On this subject, Proverbs 16:4 simply says, “The LORD has made all for Himself” (KJV). In addition, multiple times in Scripture we find this statement from God: “I am the first and I am the last (Isaiah 44:6; cf. Isaiah 41:4; 48:12; Revelation 1:8, 17; 2:8; 22:13\). While it’s common for Christians to acknowledge that God is “first” in that He is the originator of all things, it’s rare to hear talk of His being the “last” as to why and for whom everything was created. On this point, Edwards says God “is the first, efficient cause and fountain, from whence all things originate; so, he is the last, final cause for which they are made; the final term to which they all tend in their ultimate issue” (op cit, Chapter II, Section I). Other verses that support God’s glory being the reason He created the world include the following: • “For from Him and through Him and to Him are all things. To Him be the glory forever. Amen” (Romans 11:36\). • “For by Him all things were created, both in the heavens and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things have been created through Him and for Him” (Colossians 1:16\). • “For it was fitting for Him, for whom are all things, and through whom are all things, in bringing many sons to glory, to perfect the author of their salvation through sufferings” (Hebrews 2:10\). Two other points are worth noting. First, some have asserted that God created the world because He wanted or needed a people to love. However, this overlooks the fact that God is a [perfect being](is-God-perfect.html) and therefore lacks nothing. He has no “needs.” Edwards agrees and says, “It is evident, by both Scripture and reason, that God is infinitely, eternally, unchangeably, and independently glorious and happy: that he cannot be profited by, or receive anything from, the creature” (op cit, Chapter I, Section I). Second, some complain that the idea that God created the world for His glory makes Him seem selfish and vain. However, this objection fails to see that, while God lacks nothing and needs nothing in the creation of the world, His creation profits from His glory in many ways. Edwards asserts that it is through God’s exhibiting His awesome attributes through creation that humanity possesses knowledge of God and a reason to rejoice in Him: “We see how, not only the creature’s seeing and knowing God’s excellence, but also supremely esteeming and loving him, belongs to the communication of God’s fullness. And the communication of God’s joy and happiness consists chiefly in communicating to the creature that happiness and joy which consists in rejoicing in God, and in his glorious excellency; for in such joy God’s own happiness does principally consist. . . . In the creature’s knowing, esteeming, loving, rejoicing in, and praising God, the glory of God is both exhibited and acknowledged; his fullness is received and returned” (op cit, Chapter II, Section VII).
What does it mean to “in all your ways acknowledge Him” in Proverbs 3:6?	Answer Proverbs 3:6 gives instruction and promise: “In all your ways acknowledge Him, And He shall direct your paths” (NKJV). To desire to acknowledge the Lord and closely follow His leading is a wonderful thing. Filling out the context, Proverbs 3:5 says, “Trust in the LORD with all your heart and lean not on your own understanding.” So, acknowledging God starts with trusting Him and not trusting our own wisdom. To acknowledge God in all our ways is to “know Him” (which is how the Hebrew could be translated). It is to recognize that God is the One who works in our lives in power, wisdom, goodness, and justice (see Ephesians 3:20\). He is worthy of following. Here are a number of areas of practical importance in the life of a Christian who seeks to acknowledge the Lord in all his ways: • We will begin to acknowledge God in all our ways when we contemplate just how completely God has [forgiven](what-is-forgiveness.html) us. The Lord loves you intimately and has forgiven you completely. Meditate on Psalm 103:11–12; Romans 8:1; Colossians 1:22\. • We will learn to acknowledge God in all our ways when we [read the Word of God](why-read-Bible.html) faithfully. It’s your guidebook to get to know God and grow in His wisdom. There’s always something new to discover in Scripture. Love it. Study it. Memorize it. Think about what it says. As you read, look for what God is like—His character. Look for a truth you need to believe, and look for something you need to do. Apply it to your life. • To acknowledge God in all our ways, we must allow the Bible to transform us. Be humble and ready to obey. In this way we participate in our sanctification (1 Thessalonians 4:3– 5; Titus 2:11–14\). If the Word shines a light into your soul and reveals an area of sin in your life, be ready to confess it and forsake it. Genuinely repent of the sin and ask God to help you to do what is right—whatever it takes! If you feel you have been “directing your own path,” ask the Lord for forgiveness, naming the specific occasions when you know you were running your own way. Thank Him for His forgiveness, and make it your goal to please the Lord (2 Corinthians 5:9\). • A major part of acknowledging God in all our ways is to “pray continually” (1 Thessalonians 5:17\). God loves you. He cares about you and wants a relationship with you—not that you follow a legalistic, self\-defeating list of rules that leaves you wondering if you ever can “do enough.” Share with your Heavenly Father your joys, fears, goals, desires, and failures. We can’t hide our thoughts from God, anyway, and we shouldn’t try. Pray the words of Scripture. Worship Him. Thank Him for His blessings and for the trials, because you know He will work all things together for good (Romans 8:28\). [Pray](how-to-pray.html) when you have your time with Him in the Word and carry on a continual conversation with Him throughout the day wherever you are. • To help us acknowledge God in all our ways, we should be part of a good, Bible\-believing church (Hebrews 10:24–25\). We do not go to church simply to meet our own needs, but to be an encouragement to others. Our church family becomes our extended [spiritual family](church-family.html). As you grow in maturity, you will discover a desire to serve. God will place in your heart an area of ministry, and when you begin to serve, it will bring joy to yourself and others. Your pastor can guide you into where you can use your gifts to effectively serve the Lord. Second Peter 1:3–11 describes what growth in Christlikeness looks like. Verse 3 says, “His divine power has given us everything we need for a godly life through our knowledge of him who called us by his own glory and goodness.” God has given us His divine resources—all we need—to enable us to live for Him. The more you know God, the more you will love Him. The more you love Him, the more you will want to obey Him, because you know that will please Him. The way won’t always be easy, but if we trust Him, we are able to rest in His will for us and let Him direct our paths. Acknowledging God in all your ways can be described this way: “Set him before thee; have him always in view; consider him as ever present with thee, observing every step thou takest; and take not one step without his leave, and without his advice; ask wisdom of him who gives liberally; consult his word, and make the Scriptures thy counselors . . . ; take him as your guide; observe the footsteps of his providence; follow the Lamb wheresoever he goes; walk not after the flesh, but after the Spirit; when things go cross and adverse, and not to your mind, submit to his sovereignty; and be still and know that he is God, that does all things right, for his own glory and his people’s good, Psalm 46:10; and when things succeed, give him the glory of all; own his hand in it, and the bounty of it; acknowledge that all you have, in providence and grace, come from him” (John Gill, Exposition of the Entire Bible, “Proverbs 3:6”).
How old was Abraham when he died?	Answer After the Lord called [Abraham](life-Abraham.html), he walked with God for a hundred years (Genesis 12:4\) and was “called God’s friend” (James 2:23\). When the Lord made His covenant with Abraham, He promised Abraham that he would die “in peace and be buried at a good old age” (Genesis 15:15\). Both of those promises came to pass. According to Genesis 25:7–8, Abraham was 175 years old when he died: “Abraham lived a hundred and seventy\-five years. Then Abraham breathed his last and died at a good old age, an old man and full of years; and he was gathered to his people.” The average life span at that time in history was between 130 and 200 years. Terah, Abraham’s father, lived to be 205 (Genesis 11:32\); Sarah died at 127 (Genesis 23:1\); Ishmael lived to 137 (Genesis 25:17\); and Isaac to 180 (Genesis 35:28\). So, Abraham lived a good, long life. Like [Sarah](life-Sarah.html), who passed away when Abraham was 138 (Genesis 23:1\), Abraham lived and died in faith and obedience to God. He followed the Lord’s call, becoming a stranger in a foreign country and a pilgrim in search of a heavenly kingdom. The father of a family of descendants “as numerous as the stars in the sky and as countless as the sand on the seashore,” Abraham saw the fulfillment of God’s covenant (Hebrews 11:8–16\). The Bible describes Abraham as “full of years” when he died (Genesis 25:8\). This phrase in Hebrew suggests not only longevity, but that Abraham lived a full—as in divinely blessed, happy, and satisfying—life. The phrase gathered to his people (verse 8\) does not mean “buried with his family,” as it can sometimes imply. Sarah’s remains were the only ones buried in the family tomb (Genesis 23:17–19\). Rather, it means “gone to the realm of the dead,” indicating the destiny of the soul and spirit, and not the body. Just as all believers will be reunited with their saved loved ones in the afterlife (John 14:1–6\), so Abraham’s spirit was gathered to his people, the family of God, in death. Abraham’s burial in the cave of Machpelah near Mamre was attended by both of his sons—[Isaac](life-Isaac.html), the son of promise, and [Ishmael](Ishmael-in-the-Bible.html), the firstborn son of birthright. The fact that the brothers were together at Abraham’s burial suggests that a possible reconciliation had taken place between them, either at the time of Abraham’s death or some earlier moment after Ishmael and Hagar had been sent away. Before he died, Abraham gave all his property, possessions, and the blessings of the covenant to Isaac, the promised son of Abraham’s union with Sarah. The sons of his concubines ([Hagar](Hagar-in-the-Bible.html) and [Keturah](Keturah-in-the-Bible.html)) were sent away with gifts from their father’s house into the country east of Canaan (Genesis 25:5–11\). In the New Testament, the apostle Paul assures us that all who trust in Jesus Christ as Lord and Savior share in the spiritual inheritance Abraham left to Isaac when he died: “Now you, brothers and sisters, like Isaac, are children of promise” (Galatians 4:28\). In the same way Abraham was made righteous through his faith in God, we have been made right with God through faith in Jesus Christ (Romans 4:1–5\).
Who was Micah in the Bible?	Answer There are several men named Micah in the Old Testament (1 Chronicles 5:5; 8:34; 23:30; 2 Chronicles 34:20\), but this article will focus on the two more prominent ones. The name Micah comes from the Hebrew word Micayehû, which means “who is like Jehovah?” indicating that men named Micah had parents who were devout believers in Yahweh. We read about the first Micah in Judges 17—18\. He lived during the time that Israel had no king and “every man did what was right in his own eyes” (Judges 17:6\). The second Micah was a prophet in Judah for 59 years, during the reigns of Jotham, Ahaz, and Hezekiah. He prophesied in Judah while Hosea and Amos prophesied in Israel, and he was a contemporary of the [prophet Isaiah](life-Isaiah.html). Judges 17 and 18 give the account of a man named Micah who is one example, among many, of the lawlessness that dominated Israel during the time of the judges. The people had abandoned Yahweh, chasing idols like the pagan nations around them and incorporating many aspects of idol worship into the worship of the true God. They refused obedience to the Lord, but since they did not yet have a king, every person did as he pleased, which resulted in chaos and debauchery. Micah exemplifies the spiritual attitude of the people at that time. He stole some silver from his mother and later returned it to her, at which point she dedicated it to the Lord’s service—and then used some of it to make a [silver idol](Micah-idol-Judges.html), which they set up in their home. Micah then met a Levite man and invited him to stay at his house to be his personal priest (Judges 17:7–12\). Micah and his mother believed themselves to be right with God but had so incorporated worldly practices that they did not see the contradiction of having a graven image in their house. They assumed the Lord was pleased with their actions and would bless them for having a Levite as a priest over their false religion (Judges 17:13\). God’s commandments were forgotten as Micah and his household followed their own ideas of worship, totally contrary to those prescribed by the Lord: “You shall not make for yourself an idol of any kind or an image of anything in the heavens above, on the earth below, or in the waters beneath. You shall not bow down to them or worship them” (Exodus 20:4–5\). Micah’s actions are similar to those of many professing Christians today. Deciding that God’s written Word is outdated or constrictive, they invent a counterfeit Christianity that has “a form of godliness but denies its power” (2 Timothy 3:5\). Absent from this counterfeit are difficult expectations such as dying to self (Galatians 2:20\) and carrying one’s cross (Luke 9:23\). Instead, practitioners construct idols of health, wealth, and success, assuming God is pleased with their self\-worship. This brand of [cultural Christianity](cultural-Christianity.html) dominates Western and European cultures. Micah may as well be their patron saint. The second significant Micah in Scripture is a stark contrast to the idolatrous Micah’s worldliness. The second Micah was the author of [the book](Book-of-Micah.html) by the same name. He is described as being from Moresheth, a small but important town in southwest Judah near the Philistine territory. Micah was given a word from the Lord about the future of Samaria and Jerusalem (Micah 1:1\). He is sixth in the order of those we call [Minor Prophets](major-minor-prophets.html), so called because their writings are comparatively short. It was the prophet Micah who foretold of [Christ’s birth](Micah-5-2-Messianic.html) in Bethlehem (Micah 5:2; Matthew 2:6\). His is a message of both hope and doom, declaring the lovingkindness of God toward those who repent and turn to Him (Micah 7:18–19\). And Micah condenses God’s requirements into this familiar refrain: “He has showed you, O man, what is good. And what does the LORD require of you? To act justly and to love mercy and to walk humbly with your God” (Micah 6:8\). The prophet Micah reminds us that, despite God’s zero\-tolerance toward our sin, He is also ready and waiting to forgive and restore those who repent. Even in the midst of strong warnings to Judah, Micah includes the hope that God will relent on the promised judgment if they will turn from evil. He ends his book with this thought: “He will again have compassion on us; He will vanquish our iniquities. You will cast out all our sins into the depths of the sea” (Micah 7:19\). Christians can take comfort in those words as well. Because of the Messiah that Micah prophesied, Jew and Gentile can enjoy the benefits of God’s forgiveness when we turn from evil and “walk humbly with our God” (Micah 6:8; 2 Corinthians 5:21\).
What does it mean that God is our refuge and strength and an ever-present help in trouble (Psalm 46:1)?	Answer Psalm 46:1 contains a description of God and a wonderful promise based on His character: “God is our refuge and strength, an ever\-present help in trouble.” The next verse continues with what should be our natural response: “Therefore we will not fear” (verse 2\). In Psalm 46, the poet describes various kinds of disasters and the chaos that mark our existence in this broken and sinful world. He alludes to [natural disasters](natural-disasters.html) such as earthquakes, volcanoes, landslides, and floods (verses 2 and 3\). He mentions the elements of war and violence in verses 8 and 9\. But, through it all, “we will not fear” (verse 2\). The various distresses the psalmist lists are an occasion to take note of God’s help. He is our refuge, our strength, and an ever\-present help in troubled times. In the hardships of this life, we find safety and rest in God. The world is unstable, but “the city of God”—His habitation—is established and secure (Psalm 46:4–6\). No matter what happens in this world, God will be exalted, and those who are His will ultimately be safe (verses 10–11\). We can “[be still and know](be-still-and-know-that-I-am-God.html)” that He is God (verse 10\). The structure of Psalm 46 is beautiful. Verses 2 and 3 along with verses 8 and 9 describe disasters and trials. But verses 1, 4–7 and 10–11 describe God’s power and safety in the midst of those difficulties. So the trouble is bracketed by God’s promises; the verses about the difficulties of life are graphically “surrounded” by verses about the power and safety of the Lord. This is an amazing picture. Like a mother or father who hugs and comforts a fearful and upset child, God surrounds us and protects us in our difficulties. Note that the psalmist doesn’t state that God will remove us from the difficulty; rather, God will protect us and glorify Himself in the midst of the difficulty. He is our refuge. God provides safety. We take shelter in our relationship with Him (cf. Proverbs 18:10\). He is our strength. God gives us the power we need to endure hardship as we serve Him, fight spiritual battles, resist temptation, and bear up under persecution. We are weak, but He is strong (cf. 2 Corinthians 12:10\). He is an ever\-present help in trouble. God is at hand. He is not far away from us but nearby to assist us in the tasks He has assigned (cf. Psalm 145:18\). Here are some points of application: 1\. There are two groups described in Psalm 46\. One group is protected by the Lord, and one group fights against the Lord. If we would experience God’s protection, we must belong to Him through faith in Jesus Christ. Have you been [saved by God](how-can-I-be-saved.html) through believing in the death and resurrection of Jesus for the forgiveness of your sins and eternal life? Can you truly say, “God is my refuge”? 2\. True peace will not come until we are with the Lord in “the city of God, the holy place where the Most High dwells” (Psalm 46:4\). This means that, in this world, we may experience hurt, and, eventually, we will die. But in the midst of it all, God is working everything out for good (see Romans 8:28\). For those who belong to God, even the bad stuff has a good end! We are eternally safe. 3\. The ultimate goal is to exalt and glorify God. This is the purpose of your life. As you rest in His protection during the difficulties of this life, you are showing the goodness and power of God. Thus, no matter what happens, trust Him. Even if things don’t seem to turn out as you would like, remember that you are not home yet. Because God promises to be our refuge and strength, we do not fear. Because He is an ever\-present help in trouble, those who belong to Him can commit their way to Him and take their rest. God is saying, “Be still. Trust me. I’ve got this.”
What time was Jesus crucified?	Answer The gospel writers make several references regarding the time of [Jesus’ crucifixion](why-was-Jesus-crucified.html). Putting all those references together gives us an idea of the time of day that Jesus died. In this article, we will use the NASB because it presents a literal translation of the time references recorded in the original Greek. We know that Jesus was arrested at night and was brought to Pilate the next morning. Matthew 27:1–2 tells us, “Now when morning came, all the chief priests and the elders of the people conferred together against Jesus to put Him to death; and they bound Him, and led Him away and delivered Him to Pilate the governor.” There was a series of hearings before [Pilate](Pontius-Pilate.html) and [Herod](Herod-Antipas.html), who was in Jerusalem for the Passover (see Luke 23:6–15\). But Pilate had to make the final decision. Pilate had wanted to set Jesus free (Luke 23:20\), but ultimately felt it more advantageous to appease the crowd. “When Pilate saw that he was accomplishing nothing, but rather that a riot was starting, he took water and washed his hands in front of the crowd, saying, ‘I am innocent of this Man’s blood; see to that yourselves.’ And all the people said, ‘His blood shall be on us and on our children!’ Then he released Barabbas for them; but after having Jesus scourged, he handed Him over to be crucified” (Matthew 27:24–26\). Matthew provides some clues as to the time Jesus was crucified: “Now from the sixth hour darkness fell upon all the land until the ninth hour. About the ninth hour Jesus cried out with a loud voice, saying, ‘Eli, Eli, lama sabachthani?’ that is, ‘My God, My God, why have You forsaken Me?’ And some of those who were standing there, when they heard it, began saying, ‘This man is calling for Elijah.’ Immediately one of them ran, and taking a sponge, he filled it with sour wine and put it on a reed, and gave Him a drink. But the rest of them said, ‘Let us see whether Elijah will come to save Him.’ And Jesus cried out again with a loud voice, and yielded up His spirit. And behold, the veil of the temple was torn in two from top to bottom; and the earth shook and the rocks were split” (Matthew 27:45–51\). So according to Matthew, Jesus died “about the ninth hour.” Luke 23:44–47 agrees with Matthew about the darkness at the sixth hour and Jesus’ death about the ninth hour. Mark 15:25 adds further information: “It was the third hour when they crucified Him,” and the rest of the account agrees with Matthew and Luke about the times of darkness and Jesus’ death. So, putting Synoptic Gospels’ accounts together, Jesus was crucified at the third hour. Darkness descended at the sixth hour until the ninth hour, and Jesus died about the ninth hour. Jesus was on the cross for about six hours, three of those in total darkness. In modern reckoning, a new day starts at midnight, so the third hour would be 3:00 AM. However, the Jewish day started at sundown, but hours were counted from sunup, which would be roughly 6:00 AM. So the third hour when Jesus was crucified would be three hours after sunup, or about 9:00 AM. The sixth hour when darkness descended would be roughly noon, and the ninth hour when Jesus died would be about 3:00 PM. This is all rather straightforward, except that John seems to record something different. John 19:13–14 says, “Therefore when Pilate heard these words, he brought Jesus out, and sat down on the judgment seat at a place called The Pavement, but in Hebrew, Gabbatha. Now it was the day of preparation for the Passover; it was about the sixth hour.” John seems to place the hearing before Pilate “about” noon, which would conflict with Mark, who records that Jesus was crucified at the third hour or 9:00 AM. There are several possible solutions to the seeming discrepancy. Some have suggested that John is counting hours from midnight (the “Roman” method), so the sixth hour would be about 6:00 AM. This solves the problem of chronology; however, D. A. Carson, citing research by Henry Morris, thinks this unlikely, as this reckoning was normally reserved for Roman legal documents (Pillar New Testament Commentary, “John,” Eerdmans, 1991, p. 605\). Merrill Tenney points out that this “Roman” method would be inconsistent with John’s other notations of time (NIV Bible Commentary, Volume 2, New Testament, “John,” Zondervan, 1994, p. 363\). Andreas Kostenberger also notes that John appears to use the traditional sunup\-to\-sundown frame of reference when referring to time in John 1:39 where the tenth hour seems to refer to late afternoon (4:00 PM), not 10:00 AM (Baker Exegetical Commentary on the New Testament, “John,” Baker Academic, 2004, p. 74–75\). So the “Roman time” solution seems to be unlikely. Another proposed solution is to attribute John’s mention of the sixth hour to a scribal error. In this theory, an early copyist of John mistakenly wrote Ϝ (the Greek numeral digamma, or 6) instead of Γ (the Greek numeral gamma, or 3). This would make John and Mark to be in complete agreement; however, Carson points out that there is absolutely no manuscript evidence for this variant (op cit, p. 606\). Therefore, this solution rests upon conjecture entirely. Kostenberger, although he does not necessarily endorse the idea, suggests that John may be making a theological point here and is not attempting to give a literal indication of the time (op cit, p. 536\). The Paschal lamb selection would normally take place at noon on the day before Passover. Therefore, when Jesus was selected for crucifixion, John makes reference to noon (the sixth hour) to emphasize the fact that the Lamb of God had been selected. However, this solution has its own chronological difficulties. The “[day of preparation](Day-of-Preparation.html)” mentioned in John 19:14 is most likely preparation for the Passover Sabbath, not the Passover Feast that would require the lamb to be selected. The fact that Jesus had already eaten the Passover with His disciples would seem to indicate that the meal itself has already occurred. Kostenberger (p. 538\) and Carson (p. 605\) prefer a solution based on the imprecise methods of ancient timekeeping. Before the use of watches and other precise timekeeping devices, the day was usually divided up into three\-hour blocks, and people often estimated and rounded off the time. If it was mid\-morning, say 10:30, one person might have rounded down and called it the third hour (9:00 AM); another person might have rounded up and called it the sixth hour (noon). In this solution, there is no discrepancy, just a difference in the way each writer estimated the time. (Even in modern times with digital clocks that tell time down to the second, we often round to the nearest quarter or half hour.) According to this solution, the choice between the third and the sixth hour would be a matter of personal estimation. It is possible that John and Mark “rounded off” the times in keeping with custom. In the final analysis, this may be a case of expecting modern scientific precision from an ancient book. Carson puts it this way: “More than likely we are in danger of insisting on a degree of precision in both Mark and John which, in the days before watches, could not have been achieved. The reckoning of time for most people, who could not very well carry sundials and astronomical charts, was necessarily approximate. If the sun was moving toward mid\-heaven, two different observers might well have glanced up and decided respectively that it was ‘the third hour’ or ‘about the sixth hour’” (p. 605\). Taking all the evidence together, Jesus was crucified at some time in the morning, and He died at some time in the afternoon. He would have spent somewhere between three and six hours on the cross, with a good portion of that time in total darkness. The gospel writers were not overly interested in precision in this matter. They were far more concerned with the theological implications, which they faithfully recorded.
What does the Bible say about worship?	Answer In the Bible, worship describes both a way of life and a specific activity. Praising, adoring, and expressing reverence for God, both publicly and privately, are specific acts of worship. In a broader sense, worship refers to an overall lifestyle of serving and glorifying God and reflecting His glory to others. When the Old Testament prophet Jonah said, “I am a Hebrew, and I worship the LORD, the God of heaven, who made the sea and the land” (Jonah 1:9, NLT), he was speaking of a lifestyle wholly dedicated to glorifying God. The apostle Paul also defined worship as an all\-encompassing way of life: “Therefore, I urge you, brothers and sisters, in view of God’s mercy, to offer your bodies as a living sacrifice, holy and pleasing to God—this is your true and proper worship” (Romans 12:1\). Believers participate in specific acts of worship whenever they celebrate God’s worthiness and greatness by giving honor and glory to His name. Worship can be expressed in words, shouts, singing, bowing down, raising hands, and many other ways. The psalmist urges the faithful to enter into acts of worship: “Come, let us sing for joy to the LORD; let us shout aloud to the Rock of our salvation. Let us come before him with thanksgiving and extol him with music and song” (Psalm 95:1–2\). The word Greek word for “worship,” proskuneō, means “to encounter God and praise Him.” For centuries the Jewish people had encountered God in the temple for worship. But when Jesus arrived on the scene, He spoke metaphorically of Himself as the temple (John 2:19–22\). Through His resurrection from the dead, Jesus became the spiritual dwelling place where God and His people would meet (see Matthew 12:6 and Hebrews 10:19–20\). In John 4:23–24, Jesus made it clear that the physical location of our worship is no longer relevant: “Yet a time is coming and has now come when the true worshipers will worship the Father in the Spirit and in truth, for they are the kind of worshipers the Father seeks. God is spirit, and his worshipers must worship in the Spirit and in truth” (John 4:23–24\). True worship takes place on the inside, within our hearts or spirits, which is the dwelling place of God (Psalm 103:1–2; Ephesians 2:22\). Humans were created to worship God (Psalm 29:1–2; 1 Corinthians 10:31; Ephesians 1:3–6; Philippians 2:9–11\). The [purpose of the church](purpose-church.html), beyond serving the Lord and spreading the gospel, is to worship God through Jesus Christ (Ephesians 1:4–6; 1 Peter 2:5; Revelation 5:6–14\). God is the object of our worship. He alone is worthy of worship (1 Chronicles 16:25; Psalm 96:4–5\). Worshipping God means crediting to Him the absolute worth that He alone deserves. He is our Creator (Acts 17:28; James 1:17; Revelation 4:11\), Redeemer (Colossians 1:12–13; 1 Peter 1:3\), and Lord (Psalm 22:27\). The Father and the Son receive worship (Matthew 14:33; 28:17; Luke 7:16\); the [holy angels](purpose-of-angels.html) worship God and refuse to be worshipped themselves (Revelation 19:10; 22:9\). A biblical concept of worship involves praising God and giving Him glory with our lips and our lives, with our words and our deeds, with our physical bodies and our spiritual hearts. Worship that pleases God is authentic, offered with clean hands and a pure heart (Psalm 24:3–4; Isaiah 66:2\).
What is the new birth?	Answer Jesus discussed the new birth in His conversation with [Nicodemus](Nicodemus-in-the-Bible.html), a Jewish leader, in John 3\. Jesus said to him, “Very truly I tell you, no one can see the kingdom of God unless they are born again” (John 3:3\). Nicodemus was puzzled and asked how anyone could re\-enter his mother’s womb and be born a second time. Jesus doubled down: “Very truly I tell you, no one can enter the kingdom of God unless they are born of water and the Spirit” (verse 5\). Then He expounded on what the new birth is. Jesus explained that this new birth is not physical, but spiritual. The new birth that we must experience in order to “see the kingdom of God” is a work of the Holy Spirit. Just as a mother does all the work in physical birth, so the Holy Spirit does all the work in the new birth. Upon our faith in the saving power of Jesus Christ, the Holy Spirit enters our spirits, [regenerates](regeneration-Bible.html) us, and begins His work of transforming us into the image of Christ (2 Corinthians 5:17\). We are born again. We are all born with a sin nature that separates us from our Creator. We were designed in His own image (Genesis 1:27\), but that image was tarnished when we fell into sin. As sinners, we cannot fellowship with a holy God the way we are. We cannot be repaired, restored, or rehabilitated. We need to be reborn. In answer to Nicodemus’s questions about the new birth, Jesus began talking about the wind: “Very truly I tell you, no one can enter the kingdom of God unless they are born of water and the Spirit. Flesh gives birth to flesh, but the Spirit gives birth to spirit. You should not be surprised at my saying, ‘You must be born again.’ The wind blows wherever it pleases. You hear its sound, but you cannot tell where it comes from or where it is going. So it is with everyone born of the Spirit” (John 3:5–8\). In His analogy of the wind in John 3:8, Jesus was comparing physical birth and growth with spiritual birth and growth. Jesus points out that Nicodemus need not marvel at the necessity of the Spirit causing one to be “born again.” Nicodemus naturally believed in other things as difficult to understand, such as the wind, which he could not see. The effects of the wind are obvious: the sound is heard, and things move as it moves. The wind, unseen, unpredictable, and uncontrollable, is mysterious to us, but we see and understand its effects. So it is with the Spirit. We do not see the Spirit, but we see the changes the Spirit produces in people. Sinful people are made holy; liars speak truth; the proud become humble. When we see such changes, we know they have a cause. The Spirit affects us just as the wind affects the trees, water, and clouds. We don’t see the cause, and we don’t understand all the in’s and out’s of how it works, but we see the effect and believe. When an infant is born, he continues to grow and change. A year later, two years later, ten years later, the child has changed. He does not remain an infant because a live birth results in growth. We may not see this growth happening, but we see the changes it produces. So it is with the new birth. When a person is born again in spirit, he or she is born into the family of God “like newborn babies” (1 Peter 2:2\). This birth is not visible, but it begins to produce changes that are evident. The following are some changes that follow the new birth: 1\. The “[fruit of the Spirit](fruit-of-the-Holy-Spirit.html)” (Galatians 5:22–23\). Someone who has experienced the new birth will begin to exhibit character qualities that are more like Jesus. This doesn’t happen overnight, but just as a fruit tree grows and begins to produce fruit in season, we begin to produce godly character traits such as love, joy, peace, patience, gentleness, kindness, goodness, faithfulness, and self\-control. These traits are the natural result of yielding to the Spirit and spending time with God in His Word, with His people, and in worship. 2\. Godly choices. Sins that once captivated us begin to fall away as we grow closer to Jesus. Our new birth broke the power that sin had over us and enables us to live in freedom. Romans 6 explains that we have died to our old way of life and are free to live as we were designed to live. Colossians 3:5 says, “Put to death, therefore, the components of your earthly nature: sexual immorality, impurity, lust, evil desires, and greed, which is idolatry” (cf. 1 Peter 4:1\). This death to sin is an ongoing process as we grow in our faith and love for the Lord. 3\. Love for other Christians. One of the changes the new birth produces is love: “We love because he first loved us. Whoever claims to love God yet hates a brother or sister is a liar. For whoever does not love their brother and sister, whom they have seen, cannot love God, whom they have not seen. And he has given us this command: Anyone who loves God must also love their brother and sister” (1 John 4:19–21\). A person who has been born into the family of God craves fellowship with other believers. God did not create a team where players can be traded. He did not create a corporation where employees can be fired. He created a family where every member is valued and equally loved. As part of His family, those who’ve been born again are to love and appreciate the other members of this worldwide family. 4\. [Spiritual gifts](spiritual-gifts.html). A part of God’s welcome package to those who are born of His Spirit are spiritual gifts that we can use to serve Him and edify the church. Spiritual gifts are special abilities that enable us to be more effective in the particular callings God places on our lives. As each member uses his or her gifts for the good of all, God’s family thrives. New babies crave milk, and, without it, they won’t grow. Likewise, new Christians crave biblical teaching or they won’t grow. Peter wrote, “Like newborn babies, crave pure spiritual milk, so that by it you may grow up in your salvation, now that you have tasted that the Lord is good.” The new birth is only the beginning of the life God designed for us. It is also the only way we can enter the family of God and receive the privilege of calling Him “Father” (see Matthew 6:9; Romans 8:15\).
What is the significance of Cyprus in the Bible?	Answer Cyprus is a large island in the Mediterranean Sea approximately 60 miles west of Syria and 50 miles south of Turkey. Cyprus is about 148 miles long and 40 miles wide. It was given the name Kypros (“Land of the Cypress Trees”) by the Greeks. In ancient times, Cyprus was known for its active commerce, producing corn, oil, wine, timber, and minerals, which were shipped to distant ports. Cyprus (also called Kittim) is mentioned in Numbers 24:24 as a part of [Balaam’s](Balaam-in-the-Bible.html) prophecy to Balak. The people of Cyprus would invade someday, afflicting Assyria and Israel, but they would ultimately fail. In the New Testament, Cyprus is noted as being the home of [Barnabas](life-Barnabas.html) (Acts 4:36\). Cyprus was also the home of Mnason, who was most likely one of the first converts at Pentecost (Acts 2:41; 21:16\). After the martyrdom of Stephen, many Christians scattered from Jerusalem, and some “traveled as far as Phoenicia, Cyprus and Antioch, spreading the word only among Jews” (Acts 11:19\). Then some of the believers from Cyprus went to Antioch in Syria and began to evangelize the Greeks there, “telling them the good news about the Lord Jesus” (verse 20\). The Lord blessed their efforts, and “a great number of people believed and turned to the Lord” (verse 21\). It was to the island of Cyprus that [Paul](life-Paul.html) took his [first missionary journey](Paul-first-missionary-journey.html) with Barnabas and John Mark (Acts 13:4–13\). They sailed from Syria to Salamis on the east end of Cyprus, where they preached in the synagogue. The missionaries then traveled west, crossing the island, but they apparently did not see much fruit from their labors. When they arrived at the city of Paphos in the southwest, the island’s Roman proconsul, Sergius Paulus, summoned Paul and his companions and listened to their message. Unfortunately, the proconsul’s associate, [Elymas](Bar-Jesus-in-the-Bible.html), was a sorcerer who contradicted the gospel and tried to keep Sergius Paulus from converting. Empowered by the Holy Spirit, Paul caused Elymas to go blind, and Sergius Paulus exercised faith in Christ (Acts 13:4–12\). After sailing from Cyprus, [John Mark](John-Mark-in-the-Bible.html) abandoned the team, but Paul and Barnabas continued their pioneering missionary work in Asia Minor. Later, Barnabas returned to Cyprus, taking Mark with him for more evangelistic work in his native land (Acts 15:38–39\). As far as we know, Paul never visited Cyprus again. Referring to Cyprus may have been one way those in the first century gave directions, similar to our saying, “Go two miles past the big red barn.” Luke mentions Cyprus twice as a place Paul passed while traveling to somewhere else (Acts 21:3; 27:4\). The island’s central location and busy ports would have been familiar to the original readers of Acts.
What was the Great Disappointment?	Answer The Great Disappointment describes an episode in [Seventh\-day Adventist](Seventh-Day-Adventism.html) history when followers of William Miller (1782—1849\) became bitterly disillusioned after his 1843 and subsequent 1844 predictions for the second coming of Christ failed to come to pass. William Miller was a farmer and army captain who served in the War of 1812\. In 1816, Miller converted from Deism to Christianity and began to study the Scriptures. Eventually, in 1833, he became a licensed Baptist minister. After fourteen years of Bible study focused mainly on the books of Daniel and Revelation, Miller believed that he had uncovered the key to Daniel’s prophecies. In 1831, Miller predicted that the second coming of Jesus Christ would take place within a year of March 21, 1843\. Miller’s ideas were published in 1836 in a book titled Evidence from Scripture and History of the Second Coming of Christ, about the Year 1843. Over time, Miller’s preaching about the return (or second advent) of Christ attracted widespread interest among Baptists, Methodists, and Presbyterians in America. These followers, labeled [Millerites](Millerites.html) by critics, numbered in the hundreds of thousands as the predicted date drew near. Some of these Americans quit their jobs and gave away their possessions, utterly convinced that Christ’s return was imminent and sure. When the anticipated time came and went without event, Miller recalculated a more specific date for Christ’s return and settled on October 22, 1844\. When that date also passed without the Lord’s return, most of Miller’s followers abandoned the movement, and Miller himself retired into relative obscurity and died a few years later. Those who had embraced Miller’s [adventist](Adventism.html) preaching experienced great grief and sorrow—they had truly believed that they would be transported to heaven in 1844, but it didn’t happen. Their lives went on as before. The event became known as “the Great Disappointment.” Those who stayed in the movement called themselves the “remnant” and formed the foundations of the Seventh\-day Adventist Church and Advent Christian Church. Later Adventists attempted to save face concerning the Great Disappointment by reinterpreting the prophecies upon which Miller had determined his dates. Rather than being the time of Jesus’ return to earth, they said, October 1844 was the start of Jesus’ final atoning work. According to the remnant, it was when Jesus entered the Most Holy Place in the heavenly sanctuary to begin judging who would be saved—His final action before His second coming. Miller was not the first or last misguided preacher to forecast the end of the age, but he may have been the most persuasive and notorious in recent Christian history. The Great Disappointment could have been avoided if only Miller and his followers had grasped a crucial biblical truth. Yes, followers of Jesus Christ are called to live in confident expectation of the Lord’s return at any moment (Titus 2:13\). And Revelation 22, the last chapter in the Bible, reassures us that Jesus Christ is coming soon. Miller was right on that essential. But for all his study of Scripture, Miller missed a vital truth. Our expectation of Christ’s second coming is to be tempered with this fact that Jesus made very clear: “But about that day or hour no one knows, not even the angels in heaven, nor the Son, but only the Father” (Matthew 24:36\). God has specifically chosen not to reveal the day or time of Christ’s return.
What does the Bible say about persistence?	Answer For the most part, the Bible presents persistence as a positive character quality. Persistence is linked closely with endurance and [perseverance](Bible-perseverance.html). Jesus praised persistence in prayer with an illustration to explain it. His parable in Luke 18:1–8 tells of a widow who was not receiving justice for her case, so she continued to pester the judge and would not take “no” for an answer. Because the widow persisted in her pleas for justice, the ungodly judge finally relented and gave her what she asked. Jesus then challenged His followers to persist in their prayers the same way. Persistence is positive when the goal is righteous. Persistence in prayer (Luke 18:1\), in faith (Hebrews 11:13\), and in doing good (Galatians 6:9\) are all commended because the motivation is right. However, persistence is wrong when the motives are self\-serving. If we persist in sin, the Bible commands other Christians to rebuke us (1 Timothy 5:20; Matthew 18:15–17\). In fact, those who persist in sinful lifestyles are not true Christians; they have not been born again (1 John 3:4–10\). Persistent, willful sin is evidence that the Holy Spirit has not yet transformed our natures so that we desire godliness (2 Corinthians 5:17\). Persistent complaints are not praiseworthy, either. Proverbs 21:9 says it is “better to live in a desert than with a quarrelsome and nagging wife.” A spouse’s persistent nagging or complaining is a sign of selfishness, not godliness. To persist in lustful desire is also wrong. King Ahab is an example of such persistence, and in his case it led to murder (1 Kings 21:1–16\) and a pronouncement of judgment (1 Kings 21:17–26\). For us who desire to please the Lord, persistence keeps us from straying. We persistently put one foot in front of the other as we walk the path God has designed for us (Proverbs 4:25–26\). Neither temptation, doubt, nor discouragement can destroy those who persist in following Christ. Isaiah 40:31 says, “Those who wait for the LORD will gain new strength; They will mount up with wings like eagles, They will run and not get tired, They will walk and not become weary” (NASB). [Waiting for the Lord](wait-on-the-Lord.html) means persisting in righteousness until we receive His answer or His deliverance. So the Bible shows two opposing aspects of persistence. Jesus told His followers that, despite how difficult things became for them, those who persisted in faith to the end would be saved (Mark 13:13\). Failure to persist in our Christian walk indicates that we were never Christ’s to start with (1 John 2:19\). The opposite of that is persisting in sin. Our sinful nature loves having its own way. We are not to give in to it, knowing that “the mind that is set on the flesh is hostile to God, for it does not submit to God’s law; indeed, it cannot. Those who are in the flesh cannot please God” (Romans 8:7–8, ESV). Persistence is part of a godly character when its objectives are godly; it is part of a worldly character when its objectives are worldly.
What does it mean to be born of the Spirit?	Answer The Bible uses several metaphors involving birth to help explain what it means to have a saving relationship with Jesus. We find terms such as [born again](born-again.html) (John 3:3\), born of God (John 1:13\), and born of the Spirit (John 3:6\). They all mean the same thing. Birth metaphors are used because we all understand physical birth. When a baby is born, a new person emerges into the world. The new life will grow, and the young person will come to resemble his or her parents. When we are born of the Spirit, a “new person” arrives with a new spiritual life. And as we grow, we come to resemble our Father in heaven (Romans 8:29\). People try to know God through a variety of means: some try religion or following an ethical code; some turn to intellect or logic; others try to find God in nature; and others through emotional experiences, believing that God inhabits whatever feelings they can muster when they think about Him. None of those bring us one step closer to actually communing with the God of the Bible because He cannot be known through our moral codes, our minds, our environment, or our emotions. He is Spirit, and those who would worship must worship “in spirit and in truth” (John 4:24\). Imagine trying to paint a portrait using a hammer and nails or trying to bake a meal using pen and paper. It would not help to try harder or cry over it because both tasks are impossible given the tools mentioned. So it is with the flesh and the Spirit. We cannot commune with a holy, incorporeal Being using sinful, fleshly means. Unless our spirits are reborn with life from God’s Spirit, we simply do not have the capability to fellowship with Him. We must be born of the Spirit. God has instituted a way for fallen human beings to enter His holy presence, and it is the only way we can come to Him. Jesus said, “I am the way, the truth, and the life. No one comes to the Father except through me” (John 14:6\). When Jesus offered Himself as a sacrifice for sin (John 10:18\) and rose again, He opened a door that had been locked. When He died on the cross, the [veil of the temple](temple-veil-torn.html) was torn in two, symbolizing the fact that He has made a way to enter God’s presence. God has opened the door to heaven so that whoever trusts in His Son’s sacrifice can be born again in his or her spirit (Mark 15:38\). When we place our faith in the risen Christ, a divine transaction takes place (2 Corinthians 5:21\). God removes from us the sin, guilt, and condemnation we deserved because of our rebellion against Him. He throws our sin as far as the east is from the west (Psalm 103:12\). At the moment of repentance and faith, the Holy Spirit breathes new life into us, and our bodies become His temple (1 Corinthians 3:16\). Our spirits can now commune with God’s Spirit as He assures us that we belong to Him (Romans 8:16\). We might think of the human spirit like a deflated balloon that hangs lifeless inside our hearts. We are scarcely aware of its existence until God calls our names and an awakening begins. When we respond to God’s call with repentance and faith in what Jesus Christ has done for salvation, we are born of the Spirit. At that point the balloon inflates. The Holy Spirit moves into our spirits and fills us. He begins His transforming work so that we begin to resemble Jesus (2 Corinthians 5:17; Romans 8:29\). There are only two types of people in the world: those who are born of the Spirit and those who are not. In the end, only those two categories matter (John 3:3\). Our earthly lives are extended opportunities for us to respond to God’s call and become born of the Spirit (Hebrews 3:15\).
How can I learn to stop blaming others for my problems?	Answer For many people, blame is a favorite game when something goes wrong. Living as broken people in a broken world, we can easily find someone or something to blame when we are hurt. Sometimes it is true that someone else so violated our lives that the fault is his alone. When that happens, we have steps to take to right the wrong (Matthew 18:15–17\). But if we habitually blame others for our problems instead of taking responsibility for the part we may have played, blame can become a way of life. The following are some steps we can take to stop blaming others for everything that goes wrong: 1\. Fully acknowledge the damage that was done. It may seem odd to begin a change by focusing on the problem, but that is the best way to process it so that we don’t have to carry it around anymore. Fully recognizing the hurt and injustice we experienced prepares our hearts to forgive and move on. Our hearts know a wrong was committed, and in pretending the wrong was less than it was, we do ourselves no favors. Recognizing the problem, grieving the loss when appropriate, and then committing to [forgive](forgiveness.html) the offender are important in changing the blame game. 2\. Recognize the pride that lurks behind the blame game. Prideful hearts don’t want to admit wrong. It’s easy to see where someone else is wrong, but it’s not so enjoyable to admit our own fault. It helps to ask ourselves, “Did I contribute to this problem in any way?” We can usually find something we could have done better. Instead of focusing on what the offender did, we can redirect our focus to our response. Yes, that person was wrong, but did I respond the way God wants me to? Did I make the situation better or worse? When we recognize pride, we should confess it as sin and humble ourselves before God and before the other person (1 John 1:9; 1 Peter 5:6\). 3\. Lower lofty [expectations](Bible-expectations.html). We cause ourselves much grief when we carry too high expectations for ourselves and others. Often those expectations are never communicated, but they are at the root of our bitterness and reflexive blaming of others. We think, “They should have done this,” or “They should not have done that.” When the word should enters our thoughts about other people’s actions, we have set the scene to start blaming them. Should implies an expectation that is going unmet. Surrendering our expectations to God and trusting that He will give us what we need helps calm us when we feel slighted or ignored. 4\. Surrender rights to God. Human beings are rights\-fighters. If we made a list of our assumed rights, we would probably be shocked. Common on most people’s lists are the right to be treated fairly; the right to never be offended; and the right to be respected, loved, or included. The problem is that God did not give us those rights; we conscripted them for ourselves. Blaming others for our problems often arises from a perceived rights violation. The fight to maintain bogus rights keeps us in emotional turmoil. If we find ourselves blaming others a lot, it may help to make a list of personal rights we feel are being violated. Then, as an act of surrender, offer that list to God. Tell Him that you give up these rights, and if He thinks you need to be validated, respected, or included by others, He will see to it. James 4:10 says, “Humble yourselves before the Lord, and he will lift you up.” Giving our rights to God is one way we humble ourselves. He then lifts us up in ways that have nothing to do with pride or rights\-fighting. 5\. Turn blame into [prayer](what-is-prayer.html). When we feel someone else has wronged us, we can tell God about it. The psalms are filled with expressions of the pain, hurt, and betrayal felt by the writers. But they didn’t stop with expressing the pain. After we pour out our pain in prayer, we can quiet our hearts and humbly ask the Lord for direction. Rather than blaming others, we can begin praying for them. If they were wrong, they need the healing and restoration of the Lord. Pray that God will change their hearts, convict them of their sin, and restore them to Himself. Every time Satan tempts us to grow bitter, we can use the temptation as a reminder to pray for the person who wronged us. 6\. Repent of the entitlement attitude. Blamers typically have an attitude of [entitlement](entitlement-culture.html) they are unaware of. Similar to rights\-fighters, entitled people believe they are owed something. We may have an entitlement problem if our thoughts sound something like this: • “It’s his fault I didn’t get that job.” • “My mom knew I wanted to host the dinner, but she hosted it to spite me.” • “I’m not married because all guys are scum.” • “I don’t have a girlfriend because women are shallow and greedy.” • “Everyone else is further ahead than I am because they’ve had it easier than I have.” Ridding ourselves of entitlement attitudes is like pulling thistles out by the roots. It’s difficult, but, once the attitude is gone, it can’t grow any more thorns. Those who blame others often blame God indirectly for bequeathing them an inferior life. Such blame of God must be confessed as well. We must admit that God owes us nothing. James 1:7 reminds us that every good and perfect gift comes from God. If we can breathe; if we can work, love, play, laugh, and experience enjoyment, then we are greatly blessed. God did not owe us any of that, but, because He is good, He gave us many things to enjoy. We are commanded to be thankful in every situation (1 Thessalonians 5:18\). We cannot be thankful if we feel entitled to more. 7\. Find the good in the situation. We tend to blame others when our life situation is not as we wish it to be. However, God says that He is ultimately in charge and will use everything for our good if we trust and love Him (Romans 8:28\). You didn’t get that job you wanted? Perhaps you can thank God that He protected you from a job that was not right for you. You couldn’t finish college? Perhaps you can thank God for showing you that college was not the path for you. When we turn misfortune into an opportunity to give thanks, we rob our enemy, Satan, of a weapon he wants to use against us. Taking personal responsibility for our lives and refusing to blame others for our problems is a mark of [maturity](spiritual-maturity.html). Blaming others for our problems only keeps us mired in immaturity. We also forfeit opportunities to learn from our mistakes, develop perseverance, and work in harmony with God to produce the character of Jesus in our lives (see Galatians 5:22–23\).
What is the significance of Mount Ebal in the Bible?	Answer Mount Ebal is located in the [Promised Land](Promised-Land.html) of Israel, near the middle of Samaria. It is one of a pair of twin peaks, the other being [Mount Gerizim](mount-Gerizim.html). Both mountains were designated by God for the reading of His blessings and curses Israel would incur for obeying or disobeying His law. Deuteronomy 11:26–29 records the Lord’s words to Israel: ”See, I am setting before you today a blessing and a curse—the blessing if you obey the commands of the Lord your God that I am giving you today; the curse if you disobey the commands of the Lord your God. . . . When the Lord your God has brought you into the land you are entering to possess, you are to proclaim on Mount Gerizim the blessings, and on Mount Ebal the curses.” The Bible identifies Mount Ebal as “near the great trees of Moreh, in the territory of those Canaanites living in the Arabah in the vicinity of Gilgal” (verse 30\). Today Mount Ebal is known as Sitti Salamiyah, so named for a female Islamic saint whose tomb stands on the eastern side of the ridge, just before the highest point. Tradition holds that the location of the twin peaks is such that people beneath the mountains could hear words being read on either. Over the centuries various groups have experimented with that claim. God instructed [Moses](life-Moses.html) to build an altar of rough stones, covered with plaster, on Mount Ebal (Deuteronomy 27:2–3\). The Israelites were to write the words of the law on this altar. However, God forbade Moses himself to enter the Promised Land because of his rebellion, so it was [Joshua](life-Joshua.html), his successor, who actually built the altar on Ebal (Joshua 8:30\). God chose the tribes of Reuben, Gad, Asher, Zebulun, Dan, and Naphtali to stand on Mount Ebal as the curses were pronounced as a warning to all Israel (Deuteronomy 27:13\). The tribes of Simeon, Levi, Judah, Issachar, Joseph, and Benjamin were to stand on Mount Gerizim as the blessings on the people were pronounced (Deuteronomy 27:12\). After the battles of Jericho and Ai, Joshua led the people to Mount Ebal and did all that God had commanded Moses. He gathered the people together to read the law: “Half of the people stood in front of Mount Gerizim and half of them in front of Mount Ebal, as Moses the servant of the LORD had formerly commanded when he gave instructions to bless the people of Israel” (Joshua 8:33\). With the children of Israel divided on the foothills of the two mountains, the [Levites](tribe-of-Levi.html) stood in the valley between them and read the words of the law. The reading was thorough: “Every word of every command that Moses had ever given was read to the entire assembly of Israel, including the women and children and the foreigners who lived among them” (verse 35, NLT). The formal reading of the law in the people’s presence and with their participation represented a renewal of the covenant. The curses that were read toward Mount Ebal as a warning to the Israelites in the Promised Land were a reminder that the [Mosaic Covenant](Mosaic-covenant.html) was conditional. Built in to the law were punishments for disobedience. Curses at Ebal were leveled against those who practiced idolatry, dishonored their parents, took advantage of the vulnerable, withheld justice, committed murder, took bribes, or committed various sexual sins. After each curse, the people were all to say, “Amen!” (Deuteronomy 27:15–26\). This response showed that the people heard, understood, and agreed. It is unknown why the Lord chose those particular mountains as symbols of His blessing and curses. Perhaps it was because they stood so close together that the people could hear all at once. God also wanted His people to understand that His blessings and curses were separate. He did not even want them to be pronounced together. The Israelites were to be a holy people, set apart from the heathen nations around them (Exodus 19:6; 22:31; Leviticus 19:2\). Mount Ebal stood as a warning that God takes sin seriously and that harsh consequences follow the breaking of His laws.
What is the significance of Egypt in the Bible?	Answer Egypt, one of the earliest and grandest civilizations of the ancient world, figures prominently in the biblical narrative. Situated in the northeast corner of Africa, Egypt connects to the Holy Land via the Sinai Peninsula. In Bible times, the life\-source of Egypt was the Nile River, which provided the area’s only supply of water for drinking and irrigation. At the end of the rainy season, the river would swell and flood the Nile Valley, carrying nutrient\-rich silt to replenish the valley’s fertility. The main crops produced in the region were barley, spelt, beans, lentils, cucumbers, onions, grapes, and figs. Egypt appears first in the biblical narrative in the story of [Abraham](life-Abraham.html) when a severe famine struck Canaan, causing the patriarch and his family to sojourn in Egypt (Genesis 12:10–20\). While there, the Pharaoh took Sarah into his palace to be part of his royal harem, but he returned her to Abraham after God intervened. Later, Abraham’s great\-grandson [Joseph](life-Joseph.html) was sold by his brothers into slavery, and he ended up in Egypt (Genesis 37:28\). Eventually, Joseph rose through the ranks to become Pharaoh’s right\-hand ruler over Egpyt (Genesis 41:37–57\). Through Joseph’s mediation, Jacob and all his family came to settle in Egypt, escaping another famine (Genesis 45—47\). For the next 430 years, the Israelites lived in Egypt (Exodus 12:40\), swelling in numbers but slowly declining from a position of favor into one of brutal oppression under Pharoah (Exodus 1:1–15\). When the people could endure their suffering in Egypt no longer, God raised up [Moses](life-Moses.html) and Aaron to confront Pharaoh and deliver Israel out of bondage and into the Promised Land (Exodus 3—6:13\). A horrifying [series of plagues](ten-plagues-Egypt.html) that left Egypt in ruins (Exodus 7:14—12:30\), together with one of the most spectacular miracles in the Bible, the parting of the Red Sea, culminate in Israel’s deliverance from slavery in Egypt (Exodus 14\). But before entering the [Promised Land](Promised-Land.html), the Israelites would wander in the wilderness between Egypt and Canaan for forty years. There they would receive the [Ten Commandments](Ten-Commandments.html) and the law of God (Exodus 20—23\), the specifications for building the wilderness tabernacle (Exodus 25—28\), and instructions for the consecration of priests and the administering of sacrifices (Exodus 29—30\). During the period of the kings, Israel interacted with the rulers of Egypt on several occasions. King Solomon married the daughter of an Egyptian king who is thought to be Pharaoh Siamun (1 Kings 9:16\). While King Rehoboam reigned, the Egyptian King Shishak invaded both Israel and Judah and ransacked the temple and royal palace (1 Kings 14:25–26\). Hezekiah called upon the king of Egypt for help when the Assyrian army besieged him in Jerusalem (2 Kings 18:21\). Judah’s King Josiah was killed when he tried to stop [Pharaoh Neco](Pharaoh-Neco.html) from passing along the coast to help the Assyrians. Neco also deposed King Jehoahaz and made Jehoiakim king over Judah instead (2 Chronicles 36:2–4\). After the destruction of Jerusalem by the [Babylonians](Babylonian-empire.html) in 586 BC, the Lord spoke through the [prophet Jeremiah](life-Jeremiah.html), saying that the remnant of Jews still in Judah must stay in their land and not flee to Egypt (Jeremiah 42:19\). Despite Jeremiah’s track record of accurate prophecies, the disobedient people went to Egypt, forcing Jeremiah to go with them (Jeremiah 43:1–7\). In Egypt, Jeremiah prophesied the demise of Pharaoh Hophra by the Babylonians—judgment would come against the rebellious Judeans, regardless of their attempt to find safety in Egypt (Jeremiah 44:30\). During the intertestamental period, there were still Jews living in Egypt. Their use of the Hebrew language had declined. Some of the Jews living in Alexandria, Egypt, translated the Old Testament into Greek between 250 and 150 BC. This text, known as the [Septuagint](septuagint.html), became the Bible commonly used in Israel during the days of Jesus and the apostles. In the New Testament, Egypt served as a refuge for Joseph, Mary, and the baby Jesus when Herod the Great attempted to murder all the infant boys in and around Bethlehem (Matthew 2:13–23\). While the Bible gives no details about their residence in Egypt or how long they stayed, it was probably only a brief time before they left to settle in Nazareth of Galilee. Egypt has a tremendous symbolic significance in the Bible. Israel’s redemption from Egypt is a picture of our deliverance from sin and death through faith in Jesus Christ. (Galatians 3:13; 4:5; Titus 2:14\). While initially seen as a place of refuge in famine or threat, Egypt becomes a place of oppression and slavery. For New Testament believers, Egypt represents our old life of slavery to sin. All people are, by nature, slaves of sin, and Satan is a much harsher taskmaster than the Egyptian overseers. The natural man labors powerlessly under the weight of sin (Romans 7:22–25\). God redeemed His people from slavery in Egypt by the blood of the lamb on the first [Passover](what-is-Passover.html) (Exodus 12\), and He redeems us from sin by the blood of the Lamb of God, who takes away the sin of the world (John 1:29; 1 Peter 1:18–19\). Just as God called His people, the Israelites, out of bondage in Egypt, He calls us, His children, to “come out and be separate” and live holy lives in His kingdom (2 Corinthians 6:17\).
Is seeing spirits / demons an ability God gives to some people?	Answer There are many who believe they have the gift to be able to see spirits, [ghosts](ghosts-hauntings.html), [angels](angels-Bible.html), etc. A quick internet search will reveal that there is no shortage of people who give advice on what to do with this gift, and there are books available, including children’s books, that purport to help people use their gift. However, the Bible says nothing about a gift or ability to see spirits, [demons](demons-Bible.html), or even angels. The Holy Spirit has manifested Himself in visible form on occasion: as a dove in Matthew 3:16 and as a flame of fire in Acts 2:3\. There is no record of an evil spirit manifesting or being seen. Normally, the evil spirit would take over the body of a person and use his body and voice or, in at least one case, the bodies of pigs (see Mark 5:1–13 for an example of both). Of course, angels have often manifested themselves throughout the Old and New Testament, but most of the time it is the angel who takes the initiative to reveal himself. He is not seen because someone had the “ability” to see him. Some prophets had visions of God and angels, but, once again, this was not any ability on the part of the prophet, but an occasional glimpse into the spirit world that God allowed for His own purposes. When the king of Aram attempted to capture the prophet Elisha, Elisha’s servant was fearful. Elisha seemed to know that angels were all around (the passage never says that Elisha could see them), and he prayed for his servant’s benefit: “Open his eyes, Lord, so that he may see.” Then the Lord opened the servant’s eyes, and he saw the surrounding hills were full of horses and chariots of fire (2 Kings 6:17\). In spite of the times that the Bible records people seeing spiritual beings, there is never mention of any special “gift” or “ability” to do it. Christians who are trusting God can be sure that angels and possibly even demons are all around us doing what they do behind the scenes. We don’t need to physically see them to understand that they are there. King Saul visited the [witch of Endor](witch-of-endor.html) and wanted her to summon the spirit of Samuel so that he could ask Samuel’s advice (see 2 Samuel 28\). The woman was only too happy to oblige but then reacted in fear when Samuel really did appear. This might lead one to think that she did not usually get this kind of result! There are psychics and mediums today who, like the “witch” of Endor, claim to be able to communicate with spirits. Some of these are no doubt charlatans, and some may actually get communication from the spirit world; however, this communication is not to be relied upon because it is prohibited by God. Saul was condemned for his actions regarding the witch: “So Saul died for his breach of faith. He broke faith with the Lord in that he did not keep the command of the Lord, and also consulted a medium, seeking guidance. He did not seek guidance from the Lord. Therefore the Lord put him to death and turned the kingdom over to David the son of Jesse” (1 Chronicles 10:13–14\). Furthermore, any supernatural communication may be the work of deceitful spirits. Paul warns that Satan masquerades as an angel of light in order to deceive (2 Corinthians 11:14\). Christians should seek guidance from the Lord and from His Word. People who claim the ability to see demons or possess some type of [extrasensory perception](extrasensory-perception-ESP.html) are functioning apart from Scripture. While there are many who claim to see spirits and teach others how to use that gift, there is no such gift or ability spoken of in Scripture, and Scripture must be our final authority in spiritual matters.
To what extent should we strive to be like Jesus?	Answer Several years ago, there was a popular trend among Christians that encouraged them to ask, “What Would Jesus Do?” Merchandise featuring the [WWJD](WWJD.html) logo was ubiquitous. What many people did not know is that the question came from the 1896 novel In His Steps by Charles M. Sheldon. The book’s storyline follows a group of people who vowed to live for a year making no decision without first asking themselves, “What would Jesus do?” To be a follower—a disciple—of Christ is the essence of the Christian life; we want to be like Him. We can never share in Jesus’ deity, but we can share in His holiness. One day we will be perfected in holiness, but, until then, we should do our best to follow His example of obedience. The following passages help to make this clear: Romans 8:28–30: “And we know that in all things God works for the good of those who love him, who have been called according to his purpose. For 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.” Regardless of one’s view of election or predestination, one of the key points in this passage is that God desires His people to be “conformed to the image of his Son.” God’s goal for the believer is to be like Jesus. First John 3:2: “Dear friends, now we are children of God, and what we will be has not yet been made known. But we know that when Christ appears, we shall be like him, for we shall see him as he is.” Again, the goal is for the believer to be like Christ, and this will happen in perfection when He returns—when we see Him. In the next verse, John continues, “All who have this hope in him purify themselves, just as he is pure” (verse 3\). In other words, if perfection in holiness is the anticipated goal, then we should be working toward that now. We should strive to be like Jesus, and we do this by obeying the things that God has told us to do. What would Jesus do? Anything God commands. There are many things that Jesus did that were culturally specific and do not have to be imitated. We do not have to wear sandals, for example, become carpenters, or carry on itinerant ministries. However, other things are clearly important for us to emulate. The Gospels tell us that Jesus frequently spent time in [prayer](prayers-Jesus-prayed.html), sometimes all night long (Luke 6:12\). We would do well to pray more. When met with temptation in the desert, Jesus countered the devil with Scripture (Matthew 4:1–11\), giving evidence that He knew the Scriptures well. We should get to know them well, too. There are many other specifics about the way Jesus conducted Himself that we might do well to imitate. Guiding us in our endeavor to be like Jesus are several passages that specify actions of Christ to follow. We should pay special attention to these: John 13:12–17 says, “When he had finished washing their feet, he put on his clothes and returned to his place. ‘Do you understand what I have done for you?’ he asked them. ‘You call me “Teacher” and “Lord,” and rightly so, for that is what I am. Now that I, your Lord and Teacher, have washed your feet, you also should wash one another’s feet. I have set you an example that you should do as I have done for you. Very truly I tell you, no servant is greater than his master, nor is a messenger greater than the one who sent him. Now that you know these things, you will be blessed if you do them.’” Matthew 20:25–28 gives another way we can be like Jesus: “Jesus called them together and said, ‘You know that the rulers of the Gentiles lord it over them, and their high officials exercise authority over them. Not so with you. Instead, whoever wants to become great among you must be your servant, and whoever wants to be first must be your slave—just as the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many.’” And Philippians 2:3–8 says, “Do nothing out of selfish ambition or empty pride, but in humility consider others more important than yourselves. Each of you should look not only to your own interests, but also to the interests of others. Let this mind be in you which was also in Christ Jesus: Who, existing in the form of God, did not consider equality with God something to be grasped, but emptied Himself, taking the form of a servant, being made in human likeness. And being found in appearance as a man, He humbled Himself and became obedient to death—even death on a cross.” In the three passages above, we are specifically told to follow Jesus’ example of selfless service. Jesus is the ultimate servant—from [washing the feet](Jesus-washing-feet.html) of His disciples to giving His life to save His people. Perhaps nothing marks a person as being Christlike more than selfless service. The title of Sheldon’s book comes from 1 Peter 2:21, which tells us that believers should follow “in His steps.” While this is good general advice, in context, Peter refers to a specific situation. The larger passage reads, “If you suffer for doing good and you endure it, this is commendable before God. To this you were called, because Christ suffered for you, leaving you an example that you should follow in his steps. ‘He committed no sin, and no deceit was found in his mouth.’ When they hurled their insults at him, he did not retaliate; when he suffered, he made no threats. Instead, he entrusted himself to him who judges justly” (1 Peter 2:20–23\). A person who does good and is unjustly punished for it, and who then accepts the mistreatment without retaliation, is following in Jesus’ steps. Asking “What would Jesus do?” is not a bad idea. However, there are some branches of liberal Christianity that see the primary purpose of Jesus’ life as providing an example to follow. (Unfortunately, this seems to have been the theology behind Sheldon’s book, although the novel is still profitable and thought\-provoking.) Jesus did give us an example to follow, but rather than asking “What would Jesus do?” it would be better to ask “What does Jesus want me to do?” because He is more than our example; He is our Lord and God.
What should a believer do if his or her spouse chooses to live a transgender lifestyle?	Answer Discussions about [gender dysphoria](transsexualism-gender-identity-disorder.html) and transsexualism have permeated secular and Christian communities for several years now. Discussions continue as to what transgenderism is, whether transgenderism is a result of sin or mental illness, and even if Christians should use a person’s [preferred pronouns](transgender-pronouns.html). Christian ministries are fairly good at helping parents whose children believe they are transgender. Rarely, however, do either secular or Christian communities speak to the spouse of someone who identifies as transgender. But it is a real issue. What is a Christian supposed to do if his or her spouse reveals he or she is transgender? The answer is as difficult as the situation. First, a definition of terms: Transgender: being a person who feels his or her biological gender does not match their gender identity. Gender\-fluid: being a person who feels his or her gender identity changes. Nonbinary/genderqueer: being a person who feels that his or her gender identity does not align with the male/female standard. Gender dysphoria: the state of anxiety and depression caused by the feeling that one’s gender identity does not match one’s birth gender. Currently in the U.S., one’s transgender status is protected by law. That means someone who identifies as transgender, whether or not they have had reassignment surgery, is not required to tell a future spouse. Like those with same\-sex attraction, some people with gender dysphoria marry the opposite sex believing it will fix them or at least provide a cover to hide their struggles. Others reveal their feelings to their future spouses but promise to remain their biological gender and seek counseling—only to renege on the promise later. And gender\-reassignment surgery, post\-marriage, is not legal grounds to have the marriage annulled. At some point, a transgender person may decide to live as the gender they identify as, rather than their birth gender, but desire to stay in the marriage. This can be devastating to the spouse who married in good faith and assumed that they were in a traditional marriage with a godly partner. They may feel abandoned, betrayed, and lied to. They may even feel that their own gender and sexuality are being attacked. This is an incredibly lonely and difficult time. One half of the couple is exulting in the freedom of “being who they are,” while the other feels as if their spouse has died and they’re not allowed to mourn. Instead, someone new has moved in, a near\-stranger, wanting the same or similar relationship. We want to be clear that this article is not about warning signs of potentially unwise marriages; kind\-hearted people go into marriages they know will have serious challenges every day, and finger\-pointing after the fact is not helpful. When the transgender person wants to remain in the marriage, either celibately or monogamously, their spouse must determine what God wants them to do. There are at least four major issues to consider: The Cultural Response to Transgenderism There are thought to be three lenses through which the culture views the condition of transgenderism: 1\. Integrity. This is the view that God has created man and woman, and anyone who presents as the opposite gender is in deliberate sin (Deuteronomy 22:5\). 2\. Disability. This view sees transgenderism and the resultant gender dysphoria as mental illnesses, caused by the fall and the continued deterioration of God’s creation. The person is no more in sin for having the condition than someone with depression or a personality disorder, although, if they act on their feelings by cross\-dressing, presenting as the opposite gender, or having reassignment surgery, that is a choice to sin. 3\. Diversity. This is the acceptance and even celebration of transgenderism. Someone with this “lens” would encourage the transgender person to express their felt gender as they see fit and take their place in the transgender community. A biblical viewpoint would incorporate elements from integrity and disability, while recognizing the need for community that diversity claims to provide. It may very well be that transgenderism has a chemical, hormonal, or otherwise biological influence. Of course, it may also have a psychological source, such as a woman who was abused as a girl and subconsciously believes she’ll be safer as a man. At the same time, the Bible is clear that God made humans as male or female, and He expects us to live as the gender He has determined for us. The “Abandonment” Clause Another issue to consider is Scripture’s “[abandonment](Bible-abandonment.html)” clause for divorce. First Corinthians 7:15 states, “But if the unbeliever leaves \[the marriage], let it be so. The brother or the sister is not bound in such circumstances; God has called us to live in peace.” Today, Christians interpret the term abandon in several different ways: 1\. The refusal to have sex with one’s spouse; 2\. Addiction, including to pornography, drugs, or alcohol; 3\. A serious mental illness; 4\. Emotional detachment; 5\. The refusal to provide financial necessities; 6\. Continued, unrepentant sin; 7\. Actual, physical abandonment, in which the spouse leaves the home. Such liberal widening of the definition of abandonment serves those who wish God to validate their choice to leave an unhappy marriage. If literal adultery, abandonment, or abuse is not involved, however, the biblical standard doesn’t apply. The question is, does it apply to someone who chooses to present as a different gender, with or without surgery and hormones? “Sex Change” Can someone who has come out as transgender and has chosen to live that lifestyle be considered a different person? Some in the transgender community believe so and are offended when someone uses their birth name when they have made it known they want to be addressed by a new name—to use the person’s former name of “Thomas” instead of their chosen name of “Betty” is “deadnaming” and considered provocative by many transgenders. Again, Christians hold different interpretations: 1\. The person has indeed changed since they were married. They are now the opposite gender, and the marriage is now a same\-sex marriage, which the Bible does not recognize. 2\. Gender is a matter of biology, not perception or human alteration. The marriage is still between one man and one woman, even if one spouse refuses to accept their status. The Believing Spouse’s Heart The mental and emotional state of the believing spouse is a significant consideration. They may still love their partner deeply; they may feel they have been growing apart for years. They may be surrounded by a loving, supportive family and church; they may feel alone, too ashamed or afraid to tell anyone. They may be willing to see their spouse as a friend with a mental illness whom they can support and, hopefully, encourage into a reconciliation with God and who God made them to be; they may be so heartbroken they can’t bear to look at the person they once loved—or still do love. Hopefully, the believing spouse will find a godly support system. The support group can help them understand that they are not responsible for another’s choices, and they can still trust in God’s love and affirmation. The Choices There are three basic responses the believing spouse of a transgender person must choose from: 1\. Remain in the home and maintain the relationship, presenting as a married couple, with the intent to encourage the transgender spouse back to God and healing. 2\. Separate, legally or informally. Contact can vary from retaining a close friendship with the hope of reconciliation to a complete break in communication. 3\. File for divorce. Our Suggestions These situations are complicated; personalities, support structures, the presence of children, and spiritual maturity levels all come into play. There’s no one\-size\-fits\-all solution. The believing spouse will need to pray fervently for wisdom and strength from God and follow His will (James 1:5\). Beyond that, we humbly offer these suggestions: 1\. If the transgender person restricts their expression of transgenderism to private situations at home, the believing spouse should consider staying and seek counseling. Likewise, if the transgender person withholds sex or emotional warmth, the believer should seek help, but there’s not a biblical reason to separate yet. 2\. If the transgender spouse decides to dress and publicly present in a way counter to their biological gender, and the believing spouse decides to stay in hopes of encouraging their partner toward reconciliation, that is a valid choice. If the believing spouse does not have the emotional margin, the spiritual maturity, or the support system to stay, or if the partner refuses to repent and seek reconciliation with God, separation would be in order. 3\. If the spouse has gender reassignment surgery, the believing spouse should separate. If the transgender person refuses to change their lifestyle or repent and seek reconciliation with God, we suggest the believing spouse is free to initiate a divorce. Believers should bear in mind that, no matter the cause, divorce should be a last step. Divorce should never be initiated for the purpose of finding another partner. Any believer who divorces should assume they will either remain single or reconcile with their spouse. 4\. If the transgender person commits adultery or physically leaves the family, the situation falls under the adultery and abandonment clauses. 5\. If the transgender person files for divorce, the believer is released from the marriage (1 Corinthians 7:15\). We acknowledge that godly believers will have different opinions as to the biblical response. We pray that all believers will love and support everyone affected by transgenderism in a way that shows Christ’s love.
How many wives did Abraham have?	Answer [Abraham](life-Abraham.html) had a principal wife, Sarah (Genesis 11:29\), and two secondary wives, Hagar and Keturah (Genesis 16:3; 25:1\). Abraham’s first wife was [Sarah](life-Sarah.html). She alone would possess legal rights and social standing as Abraham’s wife, and only her child Isaac would become the rightful heir to the family inheritance. Sarah, who was unable to bear children, gave her Egyptian servant, [Hagar](Hagar-in-the-Bible.html), to Abraham as a concubine, although the Bible also calls Hagar Abraham’s wife (Genesis 16:1–4\). A [concubine](concubine-concubines.html) was a woman, often a servant or slave, who lived with a man as if she were his wife, having sexual relations with him and bearing his children. When one’s wife was unable to produce an heir, taking a concubine was a common solution in ancient times. But a concubine held “secondary wife status,” lower than that of the primary wife. The concubine’s position, while subordinate to her master and mistress, was permanent. Concubines were provided for and protected as part of the family. Hagar gave Abraham a son, whose name was [Ishmael](Ishmael-in-the-Bible.html), but he was not to be the son of God’s covenant (Genesis 17:1–14\). It was through Abraham and Sarah’s child Isaac that God had promised to establish His everlasting covenant (Genesis 17:15–19\). [Keturah](Keturah-in-the-Bible.html) was Abraham’s second wife after the death of Sarah: “Abraham had taken another wife, whose name was Keturah. She bore him Zimran, Jokshan, Medan, Midian, Ishbak and Shuah” (Genesis 25:1–2\). Like Hagar, Keturah was called both “wife” and “concubine” in Scripture (1 Chronicles 1:32\). As a “wife,” Keturah was married to Abraham in the legal sense, living in a sexual union with him. Yet, as a “concubine” she held a rank inferior to Sarah’s. Keturah may have first become Abraham’s concubine when Sarah was still alive but was later elevated to the position of wife after Sarah passed away. Before Abraham died, he gave all his material possessions and the blessings of the covenant to [Isaac](life-Isaac.html), the child God had promised to him and Sarah. To the sons of Hagar and Keturah, Abraham gave only gifts from his house and then sent them away to live in the country east of Israel (Genesis 25:5–11\). Does the fact that Abraham had three wives prove that God condones [polygamy](polygamy.html)? No. God’s ideal pattern for the marriage relationship has always been a monogamous union between one man and one woman (Genesis 1:27; 2:24\). From the time of Lamech (Genesis 4:19\), people engaged in polygamy, but it was never God’s design. Even though the practice is not expressly forbidden in Scripture, its consequences were often harmful and problematic (Deuteronomy 17:17; 1 Kings 11:1–3; Judges 8:30—9:57; 1 Samuel 1:1–7\). The Bible does not explicitly clarify why God tolerated polygamy among His people. One reason may have been to provide a secure home for unmarried women who had no other safe way to provide for themselves in the male\-dominated, patriarchal society of the ancient world. At that time in history, women were not educated or trained for employment and thus depended on male members of their families to protect and support them. With prostitution, slavery, or starvation as the only other choices, many unmarried women turned to concubinage. Polygamy also served to develop the growth of humanity at a much faster rate, fulfilling God’s command to “be fruitful and increase in number; multiply on the earth and increase upon it” (Genesis 9:7\). Perhaps God tolerated polygamy in ancient times to solve some of these problems, but the New Testament clearly specifies God’s ideal intent for marriage to be the union of one man and one woman for life (Ephesians 5:22–33; 1 Timothy 3:2, 12; Titus 1:6\).
How did Isaiah die?	Answer The Bible does not disclose how the [prophet Isaiah](life-Isaiah.html) died, but Hebrews 11 may offer a clue. This chapter, often referred to as the “hall of faith,” presents an extraordinary list of Old Testament champions of faith, including a description of several anonymous martyrs and persecuted saints. Hebrews 11:37 states, “Some died by stoning, some were sawed in half, and others were killed with the sword” (NLT). According to some extrabiblical sources, one of those unnamed persons sawed in half was Isaiah the prophet. Isaiah, whose name means “the Lord is salvation,” is the masterful author of the book of Isaiah. His 55\-to\-60\-year prophetic ministry presented the hope of salvation to the people of Judah in the reigns of the kings Jotham, Ahaz, and Hezekiah. Ancient Jewish\-Christian tradition suggests that Isaiah was martyred by [King Manasseh](King-Manasseh.html), son of Hezekiah. According to the tradition, Isaiah was tied inside a sack, placed within the hollow of a tree trunk, and then sawed in two. This story traces back to a first\-century, noncanonical book called the [Ascension of Isaiah](Ascension-of-Isaiah.html), which claims to tell the story of Isaiah’s death. According to the account in the Ascension of Isaiah, Isaiah prophesies that King Hezekiah’s wicked son, Manasseh, will torture and kill him and renounce the commands and precepts that Hezekiah had previously delivered. After Hezekiah’s death, King Manasseh devotes himself to serving Satan, and Isaiah flees to the mountains of Bethlehem along with Ananias, Joel, Habakkuk, and other faithful servants of God. Belchira, a kind of middleman between Satan and the ungodly lovers of the world, accuses Isaiah of stirring up trouble against Manasseh. Belchira, motivated by Satan, hates Isaiah because of his significant prophecies of salvation through the coming Messiah. Manasseh has Isaiah arrested and then cut in half with a wooden saw. The legend contained in the Ascension of Isaiah influenced other early Jewish and Christian writings. According to the [Talmud](Talmud.html), a collection of Jewish texts that record the oral tradition of the early rabbis, Isaiah hid inside a cedar tree and then was sawed in two by King Manasseh. [Tertullian](Tertullian.html) and early Christian apologist [Justin Martyr](Justin-Martyr.html) both mentioned the legend of Isaiah’s death in their writings, with Justin Martyr specifying that the saw used to execute Isaiah was made of wood (Dialogue with Trypho, 120\). Bible scholar and philosopher [Origen of Alexandria](Origen-of-Alexandria.html) also upheld this traditional view of Isaiah’s death in his writings and offered various justifications for it. While it’s certainly possible that Isaiah, the exquisitely faithful prince of prophets, died as the ancient legend specifies, there is no way to know for sure. The Bible does not give us any evidence that Isaiah lived into the reign of King Manasseh, nor does it tell us what year Isaiah died or how he died.
What does the Bible say about change?	Answer Every time a new politician steps into the ring, he promises change. But change can be good or bad. We know we should change oil, lightbulbs, and dirty diapers. And growth requires change. But many people believe we should also change our morals, ethics, and beliefs to accommodate changes in culture. But should everything be open to change? The Bible gives us clear guidelines on what should change and what should stay the same. “I, the Lord, never change,” God declares in Malachi 3:6\. So that’s where we start. Change means a move in another direction. For God to change would mean that He either becomes better or worse, and God is ultimate perfection. He cannot change because He cannot be better than He already is; and He cannot fail or become less than perfect, so He cannot become worse than He is. God’s quality of never changing is called [immutability](immutability-God.html). God never changes, and nothing about Him changes: His character traits such as love, mercy, kindness, justice, and wisdom always exist in perfection. The methods He uses to deal with human beings have changed through the centuries, but the values and purposes behind those methods did not. For example, under the Mosaic Covenant, God declared that animals sacrificed in the manner He prescribed would atone for the sins of the people (Leviticus 4:23; 9:2–13; Numbers 29:11\). Under the terms of the New Covenant, the Son of God Himself became the sacrifice, and the old system, having served its purpose, became obsolete (Luke 22:20; Hebrews 9:11–14\). God’s holiness, His wrath against sin, and His extension of mercy did not change, but He did provide a [better sacrifice](Jesus-better-Levitical-sacrifices.html) for us: the perfect Lamb of God (John 1:29; Hebrews 10:10\). This change from the Old Covenant to the New was needed, and it is wonderful, securing eternal life for those who trust in Christ (John 3:16–18\). God never changes, but people do: our bodies, brains, ideas, and values all change. In fact, God built into us the ability to change. Part of being created in God’s image is that human beings can think, reason, and come to conclusions distinct from physical or material realities (Genesis 1:27\). When God created Adam and Eve, they were perfect, but mutable. Any change they experienced was good, as they tended the garden and learned more of God and of each other. But sin brought about a negative change that altered not only Adam and Eve’s behavior and thinking but also their very nature. As a result, their environment changed, along with all of human history. In our sin, we lost our perfect environment and were left to wrest survival from an unforgiving planet (Genesis 3:17–19\). Change had come, and it was not a good change. Even when mankind fell into sin, God did not change. His love for humanity and desire for fellowship with them remained the same. So He took steps to redeem us from our sin—we are powerless to change ourselves in that regard—and He sent His only begotten Son to save us. [Repentance](Bible-repentance.html) and faith in Christ is God’s avenue of change to restore us to Himself. Once we are “[in Christ](in-Christ.html),” everything changes. We are born again (John 3:3\). Our ideas change. Our perspective changes. Our values and actions change to line up with God’s Word. As the [Holy Spirit works](who-Holy-Spirit.html) within us, we find that “the old has gone, the new is here!” (2 Corinthians 5:17\). The Christian life is an ongoing series of changes as we grow in knowledge, faith, and holiness (1 Peter 1:16; Hebrews 12:14\). We grow in Christ (2 Peter 3:18\), and growth requires change. Even good changes can be uncomfortable and scary. The Israelites in slavery in Egypt at first resisted Moses’ attempts to free them, believing Moses was a troublemaker who was making things worse for them—indeed, things did get worse before they got better (Exodus 5\). At the [pool of Bethesda](Pool-of-Bethesda.html), Jesus found an infirm man who had suffered his condition for a long time. Interestingly, Jesus asked him, “Do you want to get well?” (John 5:6\). A strange question with a logical purpose. Before the Lord introduced the man to lifelong change, He wanted to know: do you really want this, or are you more comfortable with your life of begging and living off the charity of others? Are you ready to change? Some people believe that God’s Word must change or adapt to keep up with the times. However, Jesus strongly validated the Scriptures and called them “truth” (John 17:17\). He also said, “For truly I tell you, until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until everything is accomplished” (Matthew 5:18\). If God’s character does not change, then His Word does not change. His truth, standards, and way of salvation will never change (John 14:6\). Changeable humans do not have the power or authority to change God’s Word, and only the foolish will try. Change for its own sake is neither good nor bad. It depends on the direction the change takes you. We should be willing to change our minds and our lifestyles when we are shown from God’s infallible Word that we are wrong. We should embrace change, no matter how hard it is, when it comes from God. But we must respect that some things never change and are not meant to: pretending we can change God or His Word to fit our preferences is a dangerous idea and only leads to destruction.
What does the Bible say about dissociative identity disorder?	Answer Note: There are often both physical and spiritual aspects involved in psychological maladies. While we believe psychologists often miss the spiritual nature of the sickness, we strongly encourage anyone suffering with mental illness to seek medical attention and counseling. Answer: The Bible does not specifically address dissociative identity disorder (DID), formerly known as multiple personality disorder (MPD). These are medical terms for a very rare dissociative disorder characterized by a severe lack of connection in a person’s thoughts, memories, feelings, actions, or sense of identity (WebMD Medical Reference, reviewed by Smitha Bhandari, M.D., accessed 4/30/20\). The result is that various distinct identities or personalities emerge one at a time to control the victim’s behavior. The disorder was renamed from multiple personality disorder to dissociative identity disorder in 1994 and is now thought to be more of a fragmentation of identity than a proliferation of separate personalities (“Dissociative Identity Disorder,” www.psychologytoday.com/us/conditions/dissociative\-identity\-disorder\-multiple\-personality\-disorder, accessed 4/30/20\). According to the National Alliance on Mental Illness, dissociative disorders such as DID “most often form in children exposed to long\-term physical, sexual or emotional abuse” (www.nami.org/About\-Mental\-Illness/Mental\-Health\-Conditions/Dissociative\-Disorders, accessed 4/30/20\). Modern research indicates that dissociative identity disorder is likely caused by a person’s response to repeated, strong interpersonal and environmental stress, especially when that stress comes during the early developmental years of childhood. The appearance of multiple “personalities” is common in dissociative identity disorder. “Each identity may have a unique name, personal history and characteristics, including obvious differences in voice, gender, mannerisms and even such physical qualities as the need for eyeglasses. There also are differences in how familiar each identity is with the others” (www.mayoclinic.org/diseases\-conditions/dissociative\-disorders/symptoms\-causes/syc\-20355215, accessed 4/30/20\). Some who suffer from DID report feeling they are “possessed” when one of their identities takes control. They might even experience themselves in a sort of out\-of\-body state (www.psychologytoday.com/us/conditions/dissociative\-identity\-disorder\-multiple\-personality\-disorder, accessed 4/30/20\). It’s this characteristic of DID, along with the tendency to self\-harm, that causes some people to see a link between DID and what the Bible calls demon possession. Demon possession is not something Western culture today typically addresses except indirectly through horror movies. We tend to provide medical evaluations and look for scientific explanations for all disorders. Sometimes this is helpful, and we should pursue medical treatments in every case, but we should also address the possible spiritual root of mental health problems. The Gospels and the book of Acts talk of people having “evil spirits” and “[demons](demons-Bible.html),” with Jesus and His apostles having authority to cast them out and heal those possessed (for example, see Mark 5:1–20; 9:14–29; Luke 4:32–33; and Acts 19:11–17\). “At that very time \[Jesus] cured many people of diseases and afflictions and evil spirits” (Luke 7:21\). Sometimes, the description of demon possession in the Bible sounds much like dissociative identity disorder, with the possessed person exhibiting altered behavior and the demon acknowledging itself as a personality distinct from the victim. But, since the Bible does not give us guidelines to distinguish between demon possession and a psychological disorder, we should assume that we are not called to draw rigid conclusions. Spiritual matters, especially in regard to mental health issues, are difficult to discern. No doubt many people with dissociative identity disorder are victims of a coping mechanism gone awry, especially when the disorder started in childhood. Working through the trauma with a trained counselor can allow them to reintegrate the personality and experience some freedom. But the possibility also exists that people with DID may be victims of demonic influence, if not outright possession. There is certainly a spiritual battle going on all around us, and believers are instructed to put on the full armor of God and stand firm against the schemes of the devil (Ephesians 6:10–18\). We are also instructed to discern and test the spirits, especially in the realm of false teaching they may propagate (1 John 4:1–3, Matthew 7:15–20\). And we know that it is impossible for a [Christian to be possessed](Christian-demon-possessed.html) by a demon. The believer is indwelt by the Holy Spirit of God who comes to reside in our hearts when we give our lives to Christ (2 Corinthians 1:22\). A child of God who is suffering symptoms of dissociative identity disorder is not demon possessed. We can’t say definitively that anyone with dissociative identity disorder is demon possessed or that dissociative identity disorder is a manifestation of demonic activity on some level. Demon possession is a possibility that should not be discounted, but it is not always the case. What we can say definitively is that God can help us through trauma, anxiety, depression, and dealing with painful past experiences. God is our ultimate Healer and Counselor. David wrote in the midst of his distress, “Answer me when I call to you, my righteous God. Give me relief from my distress; have mercy on me and hear my prayer” (Psalm 4:1\), and by the end of his prayer he had found his answer: “In peace I will lie down and sleep, for you alone, Lord, make me dwell in safety” (verse 8\). In faith, we stay in the Word and cry out to God in prayer. We also make use of the resources He provides: we urge anyone with symptoms of DID or who is working through painful memories to meet with a pastor or Christian counselor as well as a medical doctor.
Who was Obadiah in the Bible?	Answer Thirteen different men are named Obadiah in the Bible, including the minor prophet who wrote the book of Obadiah. The name Obadiah was common in ancient Israel and Judah. It means “the Lord’s servant” or “worshiper of Yahweh.” One of the twelve minor prophets: Other than what is disclosed through the book of Obadiah, nothing more is known about Obadiah the prophet. His book, the shortest of the Old Testament with only twenty\-one verses, reveals that Obadiah probably lived in the harsh and bitter era after the capture and destruction of Jerusalem by the Babylonians. He was most likely a contemporary of Jeremiah, Ezekiel, and Daniel. Obadiah’s prophecies focus on God’s judgment against the [Edomites](Edom-in-the-Bible.html) (a hostile neighbor of Israel) for their part in destroying Jerusalem. Obadiah’s message is that God will not forget His people even in their captivity but will accomplish His purpose through and beyond the appalling conditions they endure. Some of Obadiah’s words are remarkably similar to a few verses in Jeremiah 49, leading some scholars to think that [Jeremiah](life-Jeremiah.html) quoted or paraphrased some of Obadiah’s prophecy as he was writing his own oracle against Edom. A governor: Although he served as overseer of the household of the evil King Ahab, this Obadiah remained a devoted servant of God. He is known for safeguarding 100 prophets of Yahweh from Ahab’s wife, the wicked [Queen Jezebel](life-Jezebel.html), by secreting them in a cave and bringing them food and water. He also served as emissary between Ahab and the prophet Elijah (1 Kings 18:1–16\). A descendant of David: The son of Arnan and father of Shecanian was named Obadiah. He was a descendant of King David through Zerubbabel (1 Chronicles 3:21\). A descendant of Issachar: One of the sons of Izrahiah, a descendant of Issachar, was called Obadiah. He was one of the tribal leaders (1 Chronicles 7:3\). A descendant of Saul: A Benjamite named Obadiah was one of the six sons of Azel and a descendant of King Saul (1 Chronicles 8:38; 9:44\). The son of Shemaiah: A member of the tribe of Levi named Obadiah was part of the group of Jews who returned to Jerusalem after the [Babylonian Captivity](Babylonian-captivity-exile.html). He was the son of Shemaiah (1 Chronicles 9:16\). One of David’s [mighty men](mighty-men-David.html): Obadiah was listed as the second of eleven experienced warriors from the tribe of Gad who joined David’s army at Ziklag. These men were “fierce as lions and as swift as deer on the mountains. . . . The weakest among them could take on a hundred regular troops, and the strongest could take on a thousand!” (1 Chronicles 12:8–14\). The father of Ishmaiah: During King David’s reign, Ishmaiah served as chief officer of the tribe of Zebulun. Ishmaiah’s father was named Obadiah (1 Chronicles 27:19\). An official: One of King Jehoshaphat’s officials sent to teach the law in the cities of Judah was called Obadiah (2 Chronicles 17:7\). An overseer: A Levite named Obadiah supervised the work of repairing and restoring the temple during the reign of Josiah (2 Chronicles 34:12\). A descendant of Joab: This Obadiah was the son of Jehiel and a leader of the family of Joab. He led a group of 218 men who returned from exile with Ezra (Ezra 8:9\). A witness: During the time of Ezra and Nehemiah, Obadiah was a priest and one of the leaders of the postexilic Jewish community who signed and sealed the written covenant to obey the laws of God (Nehemiah 10:1–27\). A gatekeeper: In the time of Nehemiah, one of the gatekeepers who stood guard at the storehouses was named Obadiah (Nehemiah 12:25\).
What is the meaning of “chasing the wind” in Ecclesiastes?	Answer The [book of Ecclesiastes](Book-of-Ecclesiastes.html) uses the phrase chasing after the wind at least seven times. Ecclesiastes 1:14 speaks of chasing the wind as it relates the theme of the whole book: “I have seen all the things that are done under the sun; all of them are meaningless, a chasing after the wind.” Chasing the wind is a metaphor for pursuing futility. The author of Ecclesiastes learned that pursuing meaningless things—things that do not have eternal significance—is only chasing after the wind. [Solomon](life-Solomon.html) wrote Ecclesiastes as a personal benediction, sharing what life had taught him. He had begun well. Chosen by God from infancy to be the next king after his father, David (2 Samuel 12:25; 1 Chronicles 28:6; 29:1\), Solomon had everything he could need for a lifetime of success. He had power, position, prosperity, and great wisdom: all gifts from the God who loved him (2 Chronicles 1:7–12\). Yet, despite those gifts, he began to drift away from God’s commands (1 Kings 11:3–4\). He wrote Ecclesiastes at the end of his life as he reflected upon lessons learned. His first mistake in chasing after the wind was to multiply foreign wives for himself in direct disobedience to God’s orders in Deuteronomy 17:16–17\. The custom in other nations of the day was for kings to marry daughters or sisters of foreign kings in order to form alliances with those countries. Rather than trust in the God who had blessed him so abundantly, Solomon followed the world’s custom, believing that he could secure peace with the nations around Israel. He also collected thousands of horses and chariots, importing them from Egypt, also in direct disobedience to God’s law. Solomon learned too late that seeking meaning through abundance was only chasing the wind (Ecclesiastes 2:11\). In Ecclesiastes, Solomon lists the various vain pursuits that are equivalent to chasing after the wind: • All things done “under the sun,” that is, in a human life lived apart from any consideration of God (1:14\) • Pursuing wisdom and the understanding of madness and folly (1:16–17\) • Rewarding oneself with pleasure (2:10–11\) • Seeking immortality (2:16–17\) • Thinking one can control the outcome of his life (2:26\) • Envious competition with one’s neighbor (4:4\) • Trying to make a lasting name for oneself (4:16\) Solomon’s conclusion was that, apart from seeking the kingdom of God and His righteousness (see Matthew 6:33\), life has no meaning. The things we pour our lives into on earth won’t last. Our projects, our hard work, our rivalries, alliances, and successes—nothing will last. We can’t hang on to the rewards of this world any more than we can grasp the wind. Beginning with chapter 5 in Ecclesiastes, Solomon’s tone changes. He shares wise instruction, much as he did in the book of Proverbs (Proverbs 1:1\). By the end of the book, he has detailed all the avenues we take in our pursuit of meaning and pleasure and concludes that it is all chasing after the wind. His regal life of opulence, his foolish disobedience, and his subsequent wisdom are summed up in his final words: “Now all has been heard; here is the conclusion of the matter: Fear God and keep his commandments, for this is the duty of all mankind. For God will bring every deed into judgment, including every hidden thing, whether it is good or evil” (Ecclesiastes 12:13–14\). Any pursuit that does not have as its aim the furtherance of God’s plan is merely chasing after the wind (1 Corinthians 10:31\).
How should Christians view the idea of Muslims having dreams/visions about Jesus?	Answer There are many reports of Muslims converting to Christianity due to having a [dream](dreams-and-visions.html) or experiencing a [vision](visions-Christian.html) in which Jesus appeared to them. The accounts vary somewhat, but they virtually all have the following aspects in common: (1\) Jesus appears to them. (2\) Jesus tells them to find and speak to a person at a certain place at a certain time. (3\) When the Muslim follows Jesus’ instructions, he or she finds the person at exactly the right time and place, and the person explains who Jesus truly is and presents the gospel. (4\) The Muslim believes that Jesus is the Messiah and Savior and places his or her faith in Him, renouncing Islam. What are Christians to make of such claims? Considering what happened to the apostle Paul, there is no reason to doubt such accounts. In Acts chapter 9, Jesus appeared to Paul in a vision and told Paul to go to Damascus and wait. Jesus then sent Ananias to Paul. Ananias explained the gospel to Paul, and Paul became a Christian. Paul’s life was then transformed. He was changed from a persecutor of Christians to a follower of Jesus who powerfully declared the gospel through much of the Roman world. There are many other [biblical examples](dreams-visions-Bible.html) of God using dreams and visions to communicate with people. From anecdotal evidence in modern times, it seems that others, besides Muslims, are also experiencing [miraculous dreams](Christian-dream-interpretation.html) and visions that point them to the gospel and salvation. The key in each case is that the gospel is eventually preached and accepted. Our trust is not in dreams and visions but in the authority of God’s Word (2 Timothy 3:16–17\). There must be a balance. Supernatural revelation should be viewed for what it is, a miracle, not a normal event. God is a [God of miracles](God-of-miracles.html). It should not surprise us that God would miraculously deliver His truth directly to a person who is trapped in a situation with virtually no access to the gospel of salvation through Jesus Christ. Even in the dreams and visions, however, Jesus directs the Muslim to someone who can explain the gospel. Why doesn’t Jesus just share the gospel Himself? It seems Jesus is reiterating the pattern He and His apostles established. Acts 2:22 and Hebrews 2:4 state that miracles accredit the gospel messengers so people will listen to the message God has given them to declare. Christians should rejoice at the miraculous ways God is drawing Muslims to faith in Jesus Christ. And Christians should seek ways to provide Muslims with access to the gospel and the solid teaching of God’s Word.
Why do babies die?	Answer Experiencing the death of a child is one of life’s deepest griefs. There are many ways to lose a child, such as [custody battles](child-custody-issues.html), [waywardness](prodigal-son.html), or [miscarriage](miscarriage-Bible.html), but the death of an infant provokes a special kind of sorrow over a life that was never lived. Only parents who have gone through such a loss understand its devastating impact. However, grandparents, siblings, and friends wrestle with grief of their own. Arising from the grief comes the question Why? Coupled with that question is often an underlying anger at God for allowing the child to die. For those struggling to accept a baby’s death, please see our article [“How Should Parents Handle the Death of a Child?”](death-of-a-child.html) Often, the first reaction to unspeakable loss is to ask “why.” However, when we ask “why” in situations that are outside our control, that is often not what we mean. What we truly want to know is whether God is still in control of a universe that would inflict such suffering. Is He punishing us? Is He angry with us? Did we do something worthy of such sorrow? Beneath all the questions, we want to know if this child’s death serves any good purpose. When a baby dies, we see only wasted potential. We imagine birthday parties we’ll never have, graduations we’ll never see, and baby kisses we’ll never feel. The loss seems pointless, and the perception of meaningless suffering can fuel anger, depression, confusion, denial, and other negative reactions. But, when the first waves of grief pass, we may be ready to ask the real question: God, does the death of this child and the accompanying pain serve any good purpose? Psalm 131 is a go\-to passage when life slams us with events too heavy to bear, such as a miscarriage or the death of a baby: “My heart is not proud, Lord, my eyes are not haughty; I do not concern myself with great matters or things too wonderful for me. But I have calmed and quieted myself, I am like a weaned child with its mother; like a weaned child I am content. Israel, put your hope in the Lord both now and forevermore.” Theologically, we can say that the reason anyone dies—babies included—is that we live in a fallen, broken world that bears the effects of sin: “Adam’s sin brought death, so death spread to everyone, for everyone sinned” (Romans 5:12, NLT). The death of a baby doesn’t sit well with us, and it shouldn’t—it’s not how God originally planned life to be. Birth defects, chromosomal abnormalities, and deformities—all factors in miscarriage and infant death—are results of death’s reign over human life. At times, God may take an infant whose earthly life would be filled with agony. As painful as it is, sometimes the death of a baby is mercy. We can know that, however long the child’s life, he or she fulfilled God’s purpose on earth, so God saw it fit to take the child home. We can make general statements about sin and death and deformity, but we can’t ultimately know why babies die because we are not God. We don’t have the ability to see into the past and future as God can. We don’t know the purpose behind many things God does or allows, but we find comfort in running to Him like a little child and resting in His superior wisdom. He tells us that His thoughts are not our thoughts and His ways are not our ways (Isaiah 55:9\). And we are glad about that. His insight is not limited by our finite minds. His experience is not confined to a mere 60—70 years on one planet. He is the One who created the planet and the humans who inhabit it, and He knows far more than we do about how life works (Revelation 1:8\). He is not indifferent to our sorrows, but He sees the rest of the story. God is a Father, and He invites us to understand Him as we understand a parent\-child relationship. A good parent sometimes allows a child to experience painful events for the long\-term good of that child. Likewise, God allows painful events in our lives for the long\-term good. A child may grieve over moving to a new city, the death of a pet, or rejection by classmates. Wise parents don’t offer to change those things but work toward a new perspective, comforting and reassuring the child that it will be all right. God does the same with us. He rarely answers our “why” questions but does reassure us that He is still in control and that it will be all right (Isaiah 46:9–11; Psalm 147:3\). He also promises that our pain is not wasted if we will entrust it to Him and seek His purpose in it (Romans 8:28\). God created that child and loves that child. We can trust the Creator to deal gently with His human creation and [welcome babies](do-babies-go-to-heaven.html) into His presence (Matthew 18:5–6; 2 Samuel 12:23\). And even though we grieve, joy comes in the morning (Psalm 30:5\). Regardless of the way the child left us, we have the promise that all who belong to Jesus will be reunited forever in heaven with Him. Someday, sorrow will be gone and death destroyed forever (2 Timothy 1:9–10; Revelation 20:14\).
What is the Mandylion?	Answer According to an extrabiblical legend in [Eastern Orthodoxy](Eastern-Orthodox-church.html), the Mandylion is a piece of cloth believed to be imprinted with a miraculous image of the face of Jesus Christ. The Mandylion is considered the “first [icon](religious-iconography.html)” by Orthodox Christians. Icon simply means “image”; Mandylion, also spelled Mandilion, comes from a Greek word for “towel” or “napkin” and a Middle French word for “small cloak.” The legend of the sacred Mandylion, also called the Image of Edessa, progressively developed over centuries. It originates from the writings of the ancient Christian historian [Eusebius of Caesarea](Eusebius-of-Caesarea.html) (circa AD 260—340\), who wrote Historia Ecclesiastica (“History of the Church”). Although Eusebius never reported the existence of an actual cloth or physical image, he did record a story that, over time, flourished and gave life to the venerated relic. Eusebius stated that, while Jesus was ministering on earth, King Abgar V of Edessa (in modern\-day Turkey) heard of Christ’s miraculous powers of healing and concluded that Jesus must be either God or the Son of God. The king wrote a [letter to Jesus](Letter-of-King-Abgar-to-Jesus.html), pleading with the Lord to come and heal him of his leprosy. Christ’s written message in reply supposedly praised Abgar’s faith but declined the invitation. Instead, Jesus pledged to send one of His disciples later, after completing His earthly mission and ascending into heaven. (Eusebius claimed to have found Christ’s letter in the archives of Edessa and then translated it.) In the late fourth century and early fifth century, the tale developed further through the Doctrine of Addai. This Syriac text describes how King Abgar was brought into communication with Jesus. The teaching of Addai (translated “Thaddeus”) differed from Eusebius’s account in that Jesus delivered an oral reply (rather than a letter) meant to convert and heal the king. The superstition continued to grow. One legend was that there was an image of Jesus Christ associated with the Letter of King Abgar. At first, it was said the picture was painted by a court painter in Edessa who had actually seen Christ or that Jesus had painted the likeness Himself. Later, the story took on the miraculous detail that the portrait appeared on its own and that it was the image that cured King Abgar. The monk [John of Damascus](John-of-Damascus.html) provided even more fantastic details, saying that Jesus had pressed His face into a cloth, causing the image to appear. This image of Jesus, called the Image of Edessa or the Holy Face of Edessa, is the Mandylion of the Eastern Orthodox Church. The king allegedly kept the portrait in his royal palace. Intermingled in the progressive lore of the Mandylion is the legend of [Veronica](Veronica-in-the-Bible.html), the woman who presumably presented her headcloth to Jesus as He passed her on His way to be crucified. According to the legend, when the Lord handed the cloth back to her, the image of His face was miraculously impressed on it. The Mandylion was lost for centuries but allegedly resurfaced in AD 525, after a flood that occurred in Edessa. According to court historian Procopius of Caesarea, during repairs to the city’s floodgates, workers discovered a cloth hidden in the walls of one of the gates. Imprinted on the fabric was the visage of a man. During the tenth century, the relic was moved to Constantinople and remained there until the city was besieged in 1204 during the Fourth Crusade. A fragment of the Mandylion was believed to have been acquired by Louis IX of France in 1241 and kept in Paris until it disappeared again during the French Revolution. By the sixth century, the long\-evolving story of the Mandylion was adopted by the Eastern Orthodox Church not as a legend, nor as an object made by human hands, but as a historically factual, supernatural image of Jesus Christ. During the month of August, the Eastern Orthodox Church observes a feast for the Mandylion that commemorates the move of the icon “Not\-Made\-By\-Hands” from Edessa to Constantinople.
What is the significance of Lystra in the Bible?	Answer The city of Lystra is noteworthy for being the probable home of [Timothy](life-Timothy.html), Paul’s young protégé (Acts 16:1\). Lystra was located in Asia Minor in the area now known as Turkey. Lystra was about a day’s journey (20 miles) from Iconium, another city Paul visited (Acts 14:1; 2 Timothy 3:11\). Lystra was a military staging post linking Pisidian Antioch with Iconium and Derbe. Being a Roman colony from 6 BC, Lystra had a diverse population of Roman soldiers, Greeks, Jews, and native Lycaonians (International Standard Bible Encyclopedia, “Lystra”). Paul visited Lystra on his [first](Paul-first-missionary-journey.html) and possibly [second missionary journeys](Paul-second-missionary-journey.html). At the time, Lystra was a pagan city filled with idolatry honoring the Greek gods and goddesses. A temple dedicated to Zeus was just outside the city. Paul’s normal practice was to preach in the local synagogue first (Acts 14:1\), but Lystra may have been the first city in which the apostles preached directly to Gentiles without beginning in the synagogues. When Paul healed a crippled man in Lystra (Acts 14:8–13\), the priest of Zeus brought bulls and wreaths to sacrifice to Paul, believing him to be an incarnation of the god Hermes. Paul and Barnabas pleaded with the crowd not to do such a thing, crying, “Friends, why are you doing this? We too are only human, like you. We are bringing you good news, telling you to turn from these worthless things to the living God, who made the heavens and the earth and the sea and everything in them” (Acts 14:15\). Using all the force they could muster, the missionaries barely prevented the Lycaonians from offering the sacrifice (verse 18\). Unbelieving Jewish religious leaders had followed Paul from Antioch and Iconium, and in Lystra they quickly turned the crowd against the apostles. The people who had lauded Paul as a god now stoned him and dragged him out of the city, believing he was dead. When his friends gathered around him, Paul miraculously stood up, brushed himself off, and went back into Lystra. Many scholars believe that this stoning episode in Lystra may be the occasion Paul refers to in 2 Corinthians 12:2–4 where he alludes to being in paradise. Many scholars believe the church in Lystra, being in south Galatia, was one of the churches to whom the [letter to the Galatians](Book-of-Galatians.html) was addressed. If that’s the case, then the Christians in Lystra faced a theological crisis after Paul’s departure. The truth of justification by faith rather than by human works was being denied by the Judaizers, legalistic Jews who insisted that Christians must keep the Mosaic Law—convert to Judaism first, they said, and then you are eligible to become a Christian. When Paul learned that this heresy was being taught to the Lycaonian and other Galatian churches, he composed an epistle to emphasize our liberty in Christ and to counter the perversion of the gospel that the Judaizers promoted. The location of Lystra is thought to be by a hill near the modern village of Khatyn Serai. The site is confirmed by an inscription discovered in the ruins in 1885, according to the International Standard Bible Encyclopedia.
Where do angels come from?	Answer Angels are personal spirit beings created to worship and serve God. We don’t know [when angels were created](when-angels-created.html) in relation to the events of Genesis 1—2, but Scripture indicates that angels were present when God created the earth (Job 38:4–7\). [Angels](angels-Bible.html) are mysterious to us, and they are powerful beings, but they are created as all things are. On this Scripture is clear. Psalm 148 lists various created things, and everything, including angels, is commanded to praise the Lord: “Praise him, all his angels; praise him, all his heavenly hosts. . . . Let them praise the name of the Lord, for at his command they were created” (verses 2 and 5\). Angels are part of the “invisible” things and “powers” created by God and mentioned by Paul: “In \[the Son] all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things have been created through him and for him. He is before all things” (Colossians 1:16–17\). We know that mankind came from the earth. God scooped up mud and formed Adam’s body, then breathed life into it, and man became a living soul (Genesis 2:7\). We are not told what “substance,” if any, God used to create angels or what the process looked like. Since He merely spoke the entire universe into being (Genesis 1\), it could be that He also spoke the angels into existence. We could say that angels came from the mind of God and showcase another aspect of His creative brilliance. A popular notion is that people become angels when they die—at least, the “good” people do. The 1946 film It’s a Wonderful Life advances this concept through the fictional character Clarence Odbody, who was a clockmaker when he was alive (293 years previously) but is now an angel trying to earn his wings through good works. There is no biblical basis for the theory that angels are former people. In fact, the Bible clearly indicates that angels are different from us; mankind is a class of being created “a little lower than the angels” (Psalm 8:5\). Even in heaven, the difference between mankind and “angelkind” is preserved (Revelation 7:9–11\).
Is there any special meaning/symbolism to owls in the Bible?	Answer Various species of owls are mentioned in the Old Testament. Apart from references to owls as [unclean birds](animals-clean-unclean.html), the Bible features owls figuratively to symbolize tormenting loneliness, desolation, mourning, and judgment. The Mosaic Law classifies owls and other birds of prey as unclean, meaning they were forbidden to be eaten as food by Israel: “These are the birds you are to regard as unclean and not eat because they are unclean: the eagle, the vulture, the black vulture, the red kite, any kind of black kite, any kind of raven, the horned owl, the screech owl, the gull, any kind of hawk, the little owl, the cormorant, the great owl, the white owl, the desert owl” (Leviticus 11:13–18; see also Deuteronomy 14:11–17\). Owls were considered unclean most likely because they are predatory creatures who eat flesh with the blood in it. Owls are among the wild predators that have long dwelled in the desert lands and abandoned ruins of Egypt and the Holy Land. Both Isaiah and Zephaniah speak of owls nesting in ruined wastelands to paint symbolic images of barrenness, emptiness, and utter desolation: “For the LORD has a day of vengeance, a year of retribution, to uphold Zion’s cause. Edom’s streams will be turned into pitch, her dust into burning sulfur; her land will become blazing pitch! It will not be quenched night or day; its smoke will rise forever. From generation to generation it will lie desolate; no one will ever pass through it again. The desert owl and screech owl will possess it; the great owl and the raven will nest there. God will stretch out over Edom the measuring line of chaos and the plumb line of desolation. . . . The owl will nest there and lay eggs, she will hatch them, and care for her young under the shadow of her wings” (Isaiah 34:8–11, 15; see also Isaiah 13:21; Psalm 102:3–6; Zephaniah 2:13\). The prophet Jeremiah illustrates [Babylon’s](Babylon-in-the-Bible.html) destruction and perpetual desertion as a city whose only inhabitants are desert creatures, hyenas, and owls: “So desert creatures and hyenas will live there, and there the owl will dwell. It will never again be inhabited or lived in from generation to generation” (Jeremiah 50:39\). In Psalm 102:3–6, the owl symbolizes the loneliness of the psalmist’s tortured heart: “For my days vanish like smoke; my bones burn like glowing embers. My heart is blighted and withered like grass; I forget to eat my food. In my distress I groan aloud and am reduced to skin and bones. I am like a desert owl, like an owl among the ruins.” Micah compares the voice of these nocturnal creatures to a mournful lament: “Therefore, I will mourn and lament. I will walk around barefoot and naked. I will howl like a jackal and moan like an owl” (Micah 1:8, NLT). One scholar offers this personal account of the owl’s haunting sound: “Its cry is a loud, prolonged, and very powerful hoot. I know nothing which more vividly brought to my mind the sense of desolation and loneliness than the re\-echoing hoot of two or three of these great owls as I stood at midnight among the ruined temples of Baalbek” (M. G. Easton, quoting Tristam’s Natural History of the Bible, “Owl,” Easton’s Bible Dictionary, New York: Harper \& Brothers, 1893\). The New Testament contains no references to owls.
What is the significance of Meribah in the Bible?	Answer Meribah was a site that the Israelites passed through in their desert wanderings. Being a place of testing for the Israelites, it also had a major impact in the lives of Moses and Aaron. Apparently, based on the biblical text, there are two sites named Meribah (W. A. Elwell and B. J. Beitzel, “Meribah,” Baker Encyclopedia of the Bible, volume 2, Baker, 1988, p. 1,442\). One of the sites called Meribah was located near Rephidim in the Desert of Sin (Exodus 17:1\). At this location it was also called [Massah](Massah-in-the-Bible.html), which differentiates it from the other Meribah mentioned in Scripture (Deuteronomy 6:16; 9:22; 33:8; Psalm 95:8\). The other site named Meribah was located in [Kadesh Barnea](Kadesh-Barnea.html), and therefore was referred to as Meribah Kadesh (Numbers 27:14; Deuteronomy 32:51; Ezekiel 47:19; 48:28\). Central to both locations is a miracle of water coming from a rock. At Meribah/Massah, the Israelites were extremely thirsty and quarreled with Moses about the lack of water (Exodus 17:2\). Because of their thirst, they grumbled against Moses and asked, “Why did you bring us up out of Egypt to make us and our children and livestock die of thirst?” (Exodus 17:3\). Moses brought this problem to the Lord, and the Lord enabled Moses to strike the rock so that the Israelites would have water and know that God was with them (Exodus 17:4–7\). Because of their grumbling and testing of God, Moses called the place Meribah, which means “quarrelling,” and Massah, which means “testing” (John Hannah, “Exodus,” Bible Knowledge Commentary: Old Testament, John Walvoord and Roy Zuck, ed., Victor, 1983, p. 135\). Not only did the Israelites demonstrate doubt in God’s provision, but they also tested Him because of their complaints and distrust. Toward the end of the Israelites’ forty years of wandering, a similar situation occurred at Meribah Kadesh. Complaining about a lack of water for their livestock and themselves, the “people gathered in opposition to Moses and Aaron. They quarreled with Moses and said, ‘If only we had died when our brothers fell dead before the Lord! Why did you bring the Lord’s community into this wilderness, that we and our livestock should die here? Why did you bring us up out of Egypt to this terrible place? It has no grain or figs, grapevines or pomegranates. And there is no water to drink!’” (Numbers 20:2–5\). Appealing to the Lord at the tent of meeting, Aaron and Moses were told by God to speak to the rock, which would bring forth water (Numbers 20:6–7\). Instead of demonstrating God’s glory and provision in speaking to the rock as the Lord had instructed, Moses struck the rock and claimed he and Aaron would bring forth water for the Israelites (Numbers 20:10–11\). The Lord still kept His promise in providing water but told Aaron and Moses that they would [not enter the Promised Land](Moses-promised-land.html) because of their failure to obey Him (Numbers 20:12\). It is clear from the rest of Scripture that God tested the Israelites, including Aaron and Moses, at Meribah Kadesh to gauge their obedience and faithfulness (Psalm 81:7; 106:32\). Another place Meribah is directly mentioned in the Bible is in the book of Ezekiel. In the future allotment of the land of Israel in the [millennial kingdom](millennium.html), Meribah Kadesh will serve as a border for the section allotted to the tribe of Gad (Ezekiel 47:19; 48:28\). As Meribah served to remind the Israelites following Moses of their lack of trust in the Lord, so also will it in the millennial reign of Christ. Being a place of strife and testing, Meribah is worthy of remembrance. As Psalm 95:8 warns, “Do not harden your hearts as you did at Meribah, as you did that day at Massah in the wilderness” (cf. Hebrews 3:8\-9\). The Israelites’ disbelief at Kadesh Barnea resulted in their inability to enter the Promised Land for another generation, and Aaron’s and Moses’ disobedience at Meribah Kadesh kept them from entering the Promised Land as well. Disobedience and unbelief have enduring consequences that can affect the rest of one’s life.
What impact did Friedrich Nietzsche have on the Christian faith?	Answer Friedrich Nietzsche (1844—1900\) was born in Rochen, Prussia, to a Lutheran pastor who ultimately died of a disease of the brain. The women in Nietzsche’s life (mother, sister, two aunts, and grandmother) strongly dominated his early life. Although given a strong religious upbringing, Nietzsche rejected Christianity initially in college and more strongly while serving in the Prussian medical corps. Those influencing Nietzsche from a philosophical sense included Heraclitus (act of becoming), [Kant](Immanuel-Kant.html) ([agnosticism](agnosticism.html)), Schopenhauer ([atheism](atheism.html)), Darwin ([evolution](Darwinism-definition.html)), F. A. Lange (materialism), and [Voltaire](who-Voltaire.html) (anti\-Christianity, anti\-supernaturalism). Nietzsche’s written works include Thus Spoke Zarathustra, Beyond Good and Evil, The Genealogy of Morals, The Antichrist, and Ecce Homo, an autobiography written near the end of his life. Nietzsche’s philosophical bent was toward [existentialism](existentialism.html); he was one of the few existentialists to confess that, without God, life has no ultimate meaning (i.e., [nihilism](nihilism.html)) and no objective moral values. With respect to morality, Nietzsche admitted, “You have your way. I have my way. As for the right way, the correct way, and the only way, it does not exist” (paraphrased from Thus Spoke Zarathustra, trans. by Walter Kaufmann, Penguin Books, 1966, p. 195\). Nietzsche was furiously opposed to Christianity and declared God was dead in his 1882 short work, “The Parable of the Madman.” However, he acknowledged that his rejection of the Christian faith was not rational but instead volitional: “It is our preference that decides against Christianity, not arguments” (quoted by Henri Lubac, The Drama of Atheist Humanism, Ignatius Press, 1995, p. 49\). Being committed to evolution and the survival of the fittest, Nietzsche had strong contempt for Christ because of the mercy He showed to the weak and outcasts: “What is more harmful than any vice?—Practical sympathy for the botched and the weak—Christianity. . . . Mankind . . . doesn’t have to thank mere tolerance and humanitarianism for its own existence” (The Antichrist, trans. by H. L. Mencken, Alfred A. Knopf, 1924, pp. 43, 63\). This stance may have had some influence on his anti\-Semitism: “The whole history of Israel ceased to be of any value: out with it!” (ibid., p. 84\). Like many atheists, Nietzsche wrongly viewed the Christian faith as an epistemology (i.e., a method for gaining knowledge) versus a response to previously acquired knowledge: “But when faith is thus exalted above everything else, it necessarily follows that reason, knowledge and patient inquiry have to be discredited: the road to the truth becomes a forbidden road” (ibid., p. 76\). He went so far to say, “Whatever a theologian regards as true must be false: there you have almost a criterion of truth” (ibid., pp. 51– 52, emphasis in the original). At its core, Nietzsche’s philosophy consisted of a hatred for and rejection of love. On love, he wrote, “When a man is in love he endures more than at any other time; he submits to anything. The problem was to devise a religion which would allow one to love: by this means the worst that life has to offer is overcome—it is scarcely even noticed.—So much for the three Christian virtues: faith, hope and love: I call them the three Christian ingenuities” (ibid., p. 77, emphasis in the original). In 1889, at the age of 44, Nietzsche suffered a psychotic breakdown and was admitted to the mental asylum in Basel, Switzerland. He was later transferred to the asylum in Jena, Germany. For over a year, Nietzsche lingered in a state of complete mental collapse, and he died in August 1900\. Today, Nietzsche’s relativism, naturalism, and nihilism continue to impact philosophy, art, and culture. His defiant rejection of religion, especially Christianity, and his advocacy of violence and self\-seeking make his ideas the antithesis of biblical love and self\-sacrifice. Various individuals have attempted, with little success, to integrate Nietzsche’s ideas with religion, creating such philosophies as “[Christian atheism](Christian-atheism.html).”
What is the atman in Hinduism?	Answer In [Hinduism](hinduism.html), the one true reality is called brahman, with anything else being labeled maya, which literally means “play” and is related to the word for “magic”; it is that which is not “really real.” Anything that we think about or experience rationally is maya. This includes all physical objects, including our bodies, along with our feelings and emotions. Inside everything, including the human soul, there is a reality that is not maya, which is called atman, sometimes translated as “true self” or “inner self.” The atman is eternal and is itself the core essence of each individual, the personality. Hinduism teaches that where the atman or true self resides, there is God. The atman provides humans with their consciousness and gives them divine qualities. According to Hinduism, “The Supreme Lord is situated in everyone’s heart . . . and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy” ([Bhagavad Gita](Bhagavad-Gita.html), 18\.61\). Atman is identical with brahman; both are true reality. The key to Hindu thought is to transcend the world of maya/experience and uncover one’s identity with the atman or brahman. This is done from separating oneself from the world and living a life of deep contemplation. Only in quietude and the cessation of all sensory activity and thought processes can one realize his oneness with the atman. In Hindu philosophy, the atman is contrasted with the ego. The ego is a “false center” of self, the product of sensory experiences, accumulated memories, and personal thoughts. The ego is the feeling of “separateness” or limitation, that is, the sense that we are distinct from other beings. Thinking in terms of “me” and “you,” rather than acknowledging that all entities are eternal and undivided, is an example of the ignorance of the ego. The atman is reality; the ego is illusion. The atman is permanence; the ego is transience. The atman is blessedness; the ego is suffering. The ego must be rescued by the indwelling atman. If oneness with the atman is accomplished in life, then at death the atman or brahman reality is fully recovered, the cycle of [reincarnation](reincarnation.html) is broken, and the soul reenters brahman as a drop of water returns to the ocean. At that point, [nirvana](Nirvana-in-Buddhism.html), a state of supreme bliss, has been realized. Belief in the atman cannot be reconciled with the Bible’s teaching. God, who is a personal Being, does not dwell within all things; He is separate from His creation (Revelation 4:11\), and we do not find Him by journeying within ourselves. Humanity is not “divine,” and the soul had a beginning—it is not eternal. Reincarnation is not real; we die once and then face the judgment (Hebrews 9:27\). The physical world experienced through our senses is just as real as the spiritual world.
What is the importance of Patmos in the Bible?	Answer Patmos is a small Greek island in the Aegean Sea and is mentioned only once in Scripture. The apostle John relates that he was writing the [book of Revelation](Book-of-Revelation.html) from the isle of Patmos “because of the word of God and the testimony of Jesus” (Revelation 1:9\). That is, John was exiled there by the Roman government because of his proclamation of the gospel. It was on the island of Patmos that John received messages from Jesus to the churches and visions related to the [end times](questions_end-times.html). In New Testament times, Patmos was a destination for criminals and political prisoners. Convicts were allowed relative freedom to roam the small island, but most had to provide their own food and shelter and were guarded by Roman soldiers against leaving. Many died of exposure, violent attacks by other convicts, or starvation. Tradition holds that John’s friends and followers in Ephesus sent food and other supplies to John on the island, and that is how he survived. Patmos is significant because of its relative insignificance. Patmos is another example of the way God “chose the foolish things of the world to shame the wise; God chose the weak things of the world to shame the strong. God chose the lowly things of this world and the despised things—and the things that are not—to nullify the things that are, so that no one may boast before him” (1 Corinthians 1:27–29\). Patmos had nothing in itself that would draw the attention of the Lord, except that His servant John was there (Revelation 1:10\). Though Patmos was but a dot in the ocean, God saw John there and entrusted him with important prophecies. John was exiled by the world, but he was not forsaken by God. The psalmist asks, “Where can I go from your Spirit? Where can I flee from your presence?” and then he answers, “If I go up to the heavens, you are there; if I make my bed in the depths, you are there. If I rise on the wings of the dawn, if I settle on the far side of the sea, even there your hand will guide me, your right hand will hold me fast” (Psalm 139:7–10\). Nothing and no one is too insignificant for God to use. If Jesus was with John, a prisoner on the tiny island of Patmos, He is with us wherever we are and whatever circumstances we are in. Even on Patmos, there is hope. Wherever we are, there is hope, and we can worship and serve God in spite of our circumstances (Psalm 54:6; 50:23; 1 Thessalonians 5:18\).
Is an online communion service biblical?	Answer This question has become relevant since the [COVID\-19](why-would-God-allow-Covid-19.html) breakout and as we see churches gathering in homes and watching services online to avoid the spread of the pandemic. Many churches have continued online with as much of their regular activity as possible, including the observance of communion. Some believers take comfort in the fact they can still participate in the Lord’s Supper at home; others question the validity of the ceremony when it is led online, with participants as separated as they are. There are two aspects of [communion](communion-Christian.html). One is the congregational aspect, and the second is the personal aspect. Both are important. First Corinthians 11:17–27 describes the congregational responsibilities: when we come together to observe communion, it is not a time to satisfy our own hunger. We have homes to do that. We are to come together without division in the congregation. The observance must be orderly, with our congregational focus on what Christ has done for us. The personal side of communion is covered in 1 Corinthians 11:28–29\. The one partaking of the Lord’s Table must engage in self\-examination and be personally focused on the blood and body of Jesus. Of course, when these instructions were written, the technology for online or virtual communion was not available. The early Christians often met in homes, but not because there was a pandemic threatening the lives of church members. Today, churches that opt for an online service are concerned for the safety and well\-being of their members. In holding an online communion service, the personal aspect of communion can be fully met. It’s the congregational aspect that suffers. But even in an online communion service, there is a connectedness with other members of the church. Everyone is participating at the same time, and everyone’s focus is on the sacrifice of Christ. The other members of the church may be out of sight, but they are not out of mind. There can still be the proper focus and a fellowship of sorts through the online or virtual observance of the ordinance. It’s not the ideal situation, but it may be the best some churches can do right now. If self\-examination and reverence for the Lord’s sacrifice are maintained, an online communion service may be a temporary method of symbolizing unity in the church. Worshiping God through communion is not about the building we are in, or even the particular elements used for communion; rather, it’s about remembering what Jesus did for us when His body was broken and His blood was shed for our sins. It’s about Jesus, and we should keep it about Him, wherever we are.
What is the significance of Assyria in the Bible?	Answer Assyria was an ancient nation that was a major world power for about a thousand years (1700—727 BC). According to the International Standard Bible Commentary, Assyria “extended from Babylonia northward to the Kurdish mountains and at times included the country westward to the Euphrates and the Khabur.” Not only did Assyria pose a major threat to Israel, but the Lord also used the [Assyrians](Assyrians.html) to chastise the northern kingdom of Israel. Central to the history of Assyria is its capital city, Nineveh, to which God sent Jonah to warn of coming destruction. As part of the punishment for Israel’s persistent idolatry, God handed the northern kingdom of Israel over to the Assyrians. The Assyrian kings Pul and Shalmaneser V [invaded Israel](Israel-conquered-by-Assyria.html), and about 722 BC the latter “captured Samaria and deported the Israelites to Assyria. He settled them in Halah, in Gozan on the Habor River and in the towns of the Medes” (2 Kings 17:6\). Hosea 11:5 had prophesied of the coming wrath of God through the Gentile nation. “Assyria, then in temporary decline, would awake like a sleeping giant and devour the Northern Kingdom of Israel as its prey” (John D. Hannah, “Jonah,” Bible Knowledge Commentary: Old Testament Edition, John Walvoord and Roy Zuck, ed., Victor, 1985, p. 1,461\). As Isaiah and 2 Kings affirm, the Lord did this because they failed to obey Him and worship Him only (Isaiah 10:6; 2 Kings 18:12\). Some Assyrians were sent to live in Samaria after the fall of the northern kingdom of Israel. In fact, Ezra 4:2 mentions some of these men who were sent to live in Samaria by Esarhaddon, king of Assyria, and claimed to worship the Lord. In spite of their claims to worship Yahweh, it is clear that “they had a syncretistic form of worship; they worshipped both Yahweh and others” (John A. Martin, “Ezra,” ibid., p. 660\). These descendants of the Assyrians, who had intermarried with other peoples, frustrated the Israelites’ efforts to rebuild the temple (Ezra 4:1–5\). Not only did they seek to halt the rebuilding of the temple, but, according to The Pulpit Commentary, their descendants later became the Samaritan people (entry for Ezra 4:2\). In the years after the siege of Samaria, the southern kingdom of Judah was also threatened by Assyria. During the reign of Judah’s King Hezekiah, the Assyrian king Sennacherib attacked. The Assyrians first captured forty\-six of Judah’s fortified cities (Isaiah 36:1\). Then they besieged Jerusalem. [Sennacherib](Sennacherib-in-the-Bible.html) boasted of Assyria’s strength and claimed that no one, not even the Lord God, could stop him from capturing Jerusalem (2 Kings 18:13, 19–22, 33–35; 2 Chronicles 32:14–16\). In desperation, Hezekiah sent gold and silver as a peace offering to Assyria, hoping to appease the power\-hungry King Sennacherib (2 Kings 18:13—16\). Through the prophet Isaiah, the Lord sent word to Hezekiah that the Assyrians would not step foot inside the city (Isaiah 37:33\) and that the Lord Himself would fight against them. The Lord also rebuked the Assyrian king: “Who is it you have insulted and blasphemed? Against whom have you raised your voice and lifted your eyes in pride? Against the Holy One of Israel!” (Isaiah 37:23\). Sending the Angel of the Lord against the Assyrian army, the Lord killed 185,000 Assyrian soldiers while they were sleeping, and Sennacherib abandoned his conquest of Judah. The Assyrians were unable to capture Jerusalem due to the Lord’s intervention (2 Chronicles 32:22\). The Lord showed that He is the One True God, as opposed to the false gods of the Assyrians. Jonah’s trip to Nineveh in Assyria is a significant demonstration of God’s mercy. God told the [prophet Jonah](life-Jonah.html) to travel to Nineveh to warn the Assyrians of pending judgment against them. Because the Ninevites were Israel’s enemies, and because the Assyrians were well\-known for their brutality and aggression, Jonah refused to make the trip (Jonah 1:3\). The sovereign God intervened, however, and Jonah ended up in Nineveh anyway, and the Assyrians responded to Jonah’s message and repented of their sins (Jonah 3:6–10; Matthew 12:41\). God had mercy on them and spared them from judgment at that time. Eventually, the Assyrians’ wickedness caught up with them, and their time for judgment did come. Their nation was destroyed (see Isaiah 10:5–19; Nahum 3:18–19; and Zephaniah 3:13\). One prophet likened its demise to the felling of a tree: “A foreign army—the terror of the nations—has cut it down and left it fallen on the ground. Its branches are scattered across the mountains and valleys and ravines of the land. All those who lived in its shadow have gone away and left it lying there. The birds roost on its fallen trunk, and the wild animals lie among its branches” (Ezekiel 31:12–13\). Assyria played a significant role in biblical history as enemies of Israel and the nation God used to punish the Israelites for their unfaithfulness. He also used Assyria to display His preeminence over all other supposed “gods” and to demonstrate the extent of His mercy and grace. Isaiah 19 contains a prophecy regarding Assyria that describes the condition of the Middle East during the millennial reign of Christ. The repeated phrase in that day in Isaiah 19 is a reference to the [day of the Lord](day-of-the-Lord.html), when He sets all things right. According to Isaiah’s prophecy, Assyria (modern Iraq) will join Egypt and Israel in serving the Lord (Isaiah 19:23\), and there will be political unity among Egypt, Israel, and Assyria. All three nations will be blessed by God (verse 25\) and be a blessing to other nations (verse 24\). Jesus truly is the Prince of Peace who can bring unity to these three former enemies. Because of Jesus, the future of Assyria is bright.
What is the kalam cosmological argument for the existence of God?	Answer [Cosmological arguments](cosmological-argument.html) attempt to demonstrate God’s existence using the concept of causality. Effects require a cause, and everything we observe in the universe appears to be an effect; therefore, there must be an underlying or primary cause of all things. These arguments typically come in two major types, known as the “horizontal” and “vertical” approaches. The most commonly used form is “horizontal,” also known as the kalam cosmological argument. According to the kalam, there can be only one itself\-uncaused\-and\-eternal thing that causes all other things, and that first cause is God. The term kalam is Arabic and means “eternal.” The earliest form of this particular argument was formulated by Islamic thinkers. It was also used by Christian philosophers such as the [Scholastics](Scholasticism.html). As with any logical argument, some scholars support it and others dismiss it. Unlike less\-impactful approaches such as the [ontological argument](ontological-argument.html), the kalam remains among the more effective logical arguments for the existence of a Creator. The kalam claims that each effect requires a preceding cause. If that cause is itself an effect, it has its own preceding cause. This would imply a backwards\-facing chain of causality. However, this leads to a logical conundrum: if everything is caused, this chain can never end. But if it never ends, then there would never be anything to begin the chain. A literally infinite series of past events is insensible; it implies a literally infinite time between two moments. Therefore, there must be some point at which the chain of causality “stops”—as we look backwards—or more correctly, where it “begins.” This can be visualized as a railway train. Each car is being pulled by the car in front of it. The “cause” of movement for any car is the next car ahead. However, if the train were extended forward infinitely, how could it be moving? If the train has an unending succession of cars, then there would be nothing providing force to move the cars. At some point, there must be an engine—something that pulls but is not itself being pulled. Causes and effects can be imagined the same way: for causality to exist, it must begin, and that requires a single un\-caused cause. That single, un\-caused, necessary, and unique [First Cause](God-first-cause.html) would be God. The kalam shows this is not special pleading. The argument does not suggest that “everything” has a cause, only that everything that begins to exist or begins to happen has a cause. The kalam argument is not an attempt to avoid certain conclusions, but is a concession to the only rational conclusion possible. It is basic logic, not doctrine, which suggests there is a First Cause (Psalm 19:1; Romans 1:18–20\). The kalam cosmological argument doesn’t prove, by itself, that the First Cause is the God of the Bible. Nor does it prove that whatever caused the universe to begin is actively involved or personal, or imply that it has any specific properties. The scope of the kalam argument is narrow but extraordinarily powerful: logic itself appears to dictate that there is a First Cause. The nature of that thing is subject to further exploration apart from the kalam. The kalam cosmological argument is labeled as “horizontal” because it deals with a linear chain of cause and effect. This style of cosmological argument looks at causality from the perspective of mechanisms. For instance, a falling branch lands on a puddle; the resulting splash makes a noise; the noise travels to someone’s ear; the person who hears it turns to see what made the noise. That’s a horizontal line of causality. The alternative to this is the “vertical” sense of causality, which suggests that God is actively and perpetually sustaining the existence of all things. This is significantly more abstract and less useful, and so it is not commonly applied.
What is the principle of sufficient reason?	Answer The principle of sufficient reason is closely related to [cosmological arguments](cosmological-argument.html) for the existence of God. Its name is somewhat confusing. In this phrase, reason has been used to either mean “explanation” or “cause,” and these two definitions lead to drastically different conclusions. The principle of sufficient reason can be generally stated as “every fact, entity, or occurrence has an adequate explanation for why it is true, exists, or happens.” Or, more simply, “there is a reason for everything.” In [general philosophy](Christian-philosophy.html), the principle of sufficient reason generates vast resources for discussion. Debates continue over how to determine when an explanation is sufficient and whether certain facts must be accepted without supporting reasons. The principle is also used as a proverb to encourage rational thinking, by forbidding “just because” answers. As with many deep ideas, how one interprets the principle of sufficient reason depends on how the terms are defined and what other [worldview principles](Christian-worldview.html) are in play. So far as it relates to God, the principle of sufficient reason is intertwined with cosmological arguments. In that category, defining the term reason becomes especially crucial. If the axiom is stated as “everything has a cause,” it leads to a logical paradox. Phrasing it as “everything has an explanation” removes that problem. Tying the principle of sufficient reason to causality—saying “everything that exists has a cause”—leads to a logical paradox. That arrangement implies a never\-ending chain of causality. At no point can there be a “beginning,” since every step in the process must have its own cause. This is not only physically impossible, but it is logically impossible: there cannot be a literally infinite past. If you can measure or traverse the time between points A and B, they are not “infinitely” far apart, which means there can be no point in past time “infinitely” before now. In short, logic demands an un\-caused starting point for existence and causality. “Everything has a cause,” as stated, cannot be absolutely true. This is where the kalam cosmological argument comes in. Logic demands something un\-caused and eternally existing in order to cause all other things. The [universe](universe-eternal.html) itself is clearly not that thing. A collection of effects cannot combine into an un\-caused cause any more than a collection of black bricks can combine to become a white wall. If the principle of sufficient reason is upheld as “everything has a cause,” then it cannot be true. Stating the principle of sufficient reason as “everything has an explanation” does not suffer from this flaw. For most things, cause and reason can be interchanged without trouble. When it comes to the logically mandated “First Cause,” there is an “explanation.” That explanation is that there must be something—one thing or One Being—that simply and necessarily exists and that causes all other things to exist. God’s reason for existence is in Himself; this is nothing like saying He is self\-caused; rather, it is to say He is un\-caused. This idea is reflected in God’s self\-identification to Moses, when He calls Himself “[I Am](I-AM-WHO-I-AM-Exodus-3-14.html)” (Exodus 3:14\). God’s [existence](aseity-of-God.html) simply “is” and must be. God is the one and only thing that must exist and has always existed. The principle of sufficient reason, stated correctly, is compatible with this claim. Stated incorrectly, the principle of sufficient reason is both unbiblical and self\-defeating.
What is the significance of Syria/Aram in the Bible?	Answer Some translations of the Bible use the word Syria, and others use the word Aram, but both names refer to the same nation. The borders of Syria or Aram are much the same as they were in biblical times, with a central location being its capital, Damascus. Syria/Aram plays a significant role throughout the Bible. Following the worldwide flood mentioned in Genesis, Shem became the father of Aram, whose descendants became the people known as Arameans (Genesis 10:22\), who settled in the area of Mesopotamia. Later, God called [Abraham](life-Abraham.html) from that area. In Canaan, Abraham sent his servant to find [Isaac](life-Isaac.html) a wife, and he sent the servant to his brother’s family, who lived in Aram Naharaim, near the Tigris and Euphrates Rivers (Genesis 24:10\). Rebekah and her brother Laban both lived in Aram, and [Jacob](life-Jacob.html) is later recorded as fleeing to Paddam Aram (Genesis 28:5\). Because of Jacob’s long stay in the area of Aram, he is later referred to as a “wandering Aramean” (Deuteronomy 26:5\). The Arameans also fought against Israel frequently in the Old Testament. One of the earliest conflicts with Aram was during the time of the judges, when the king of Aram Naharaim was used by God to subject the Israelites for eight years because of their idolatry (Judges 3:7–8\). Once the Israelites repented, God raised up Othniel, Caleb’s younger brother, to free them from the Arameans (Judges 3:9–11\). During the times of the kings, the Arameans often fought against Israel, especially in David’s reign (2 Samuel 8:3–10; 10:6–8; 1 Chronicles 18:3–4\). Ben\-Hadad, one of the more powerful rulers of Aram, fought against the northern kingdom of Israel, but he failed in his attack because the Lord promised to give the vast Aramean army into [King Ahab’s](King-Ahab.html) hands (1 Kings 20:12–13\). Furthermore, it was at the hand of the Arameans that the wicked Ahab met his ruin, as the prophet Micaiah had prophesied (1 Kings 22:28, 37–38\). Interestingly, Paul’s conversion experience happened in the geographical location of Damascus in Syria, controlled by the Romans at that time. Paul saw the resurrected Lord Jesus on the road to Damascus, where he was traveling to persecute Christians (Acts 9:1–6\). On the [Damascus Road](Damascus-Road.html), Jesus commissioned Paul to be the Apostle to the Gentiles, stating, “I will rescue you from your own people and from the Gentiles. I am sending you to them to open their eyes and turn them from darkness to light, and from the power of Satan to God, so that they may receive forgiveness of sins and a place among those who are sanctified by faith in me” (Acts 26:17–18\). It was also in a Syrian city, Antioch, that believers in Christ were first called Christians (Acts 11:26\). Barnabas had taken Paul to Antioch to spend time at the church there, and they both taught “great numbers of people” during their stay (Acts 11:25–26\), and “the church at Antioch was destined to become the base of operations for Paul’s missionary journeys” (Stanley Toussaint, Bible Knowledge Commentary, John Walvoord and Roy Zuck, ed., David C. Cook, 1983, p. 383\).
Who were the Masoretes?	Answer The Masoretes were a group of Jewish scribes who helped preserve the text of the Old Testament Scriptures and developed notes on the text based on Jewish traditions. The word Masorete comes from the ancient Hebrew word for “bond,” used to refer to the Jews’ obligation to keep covenant with God. The individual writings that make up the Old Testament were produced under a variety of circumstances. Some, like the [Ten Commandments](Ten-Commandments.html), were dictated directly by God, and Moses inscribed them on tablets of stone (Exodus 34:1\). Other parts like Job were written by anonymous authors. Some, like the Psalms have different authors, and the individual psalms were compiled to make the “book” as we know it. We are not told exactly who wrote every book in the Old Testament or how those books came to be included in the one book that we call the Old Testament. The Jews called this compilation the [Tanakh](Jewish-Bible.html) (TNK), which stands for Torah, Nevi'im, and Ketuvim—or Law, Prophets, and Writings. The Law included Genesis—Deuteronomy; the Prophets included Joshua—Kings and Isaiah—Malachi (excluding Daniel); the Writings included Psalms—Song of Solomon and Daniel. The book divisions and order are different from what we find in our Old Testament, but the content is all there. These were the books that were accepted as the inspired Word of God, and people felt that it was important to copy these books and preserve them. In the days before printing presses, everything had to be copied by hand by scribes. The Hebrew language of the Old Testament was written without vowels. This was not a problem as long as everyone was thoroughly familiar with the language. However, with the passage of time, many Jews did not maintain a thorough familiarity with Hebrew. Some stayed in Babylon after the exile. Others were Hellenized—raised in the Greek language and culture. Some, of course, were in Palestine, but even there Hebrew was not always spoken—Aramaic eventually became the language of the common man. In the first century AD, there was an effort to standardize the text of the Old Testament, taking into account all of the manuscripts and variants from across the Roman Empire. Once a reading was agreed upon, the variants were removed, and the scribes began their meticulous work to make exact copies. A group of scribes called the Tannaim produced extensive guidelines for producing accurate copies. Around AD 200, another group called the Amoraim (“expositors”) began preserving and explaining the text, producing the [Talmud](Talmud.html). There were actually two groups of Talmudic scholars, one centered in Babylon and another in Palestine, and their work produced the Babylonian Talmud and the Palestinian Talmud. The Masoretes were the final group of scribes who came together to help preserve the biblical text. The Masoretes’ primary work, which lasted from about AD 500 to 900, was meticulously copying the text and adding vowels so that pronunciation (and in some cases meaning) would be preserved. The Masoretes did not want to add anything to the text itself, so they added vowels as “points”—combinations of dots and dashes above and below the consonants—so that the reader would be able to easily tell the difference between the consonants of the original text and the points that had been added. Because of the Masoretes’ reputation for accuracy, the [Masoretic Text](Masoretic-Text.html) came to prominence and was generally accepted by Jewish readers as the most accurate. The Masoretes also added additional material, including some variant readings and other explanatory notes. This material is called the Masorah. The Masoretic Text is the primary foundation of most of today’s Bible translations. Although the final version of the Masorah is only about 1,000 years old, it preserves tradition and scholarship that is much older.
What is the fine-tuning argument for the existence of God?	Answer The fine\-tuning argument is a specific application of the teleological argument for the existence of God. A [teleological argument](teleological-argument.html) seeks to demonstrate that the appearance of purpose or design is itself evidence of a [designer](intelligent-design.html). The counter to such a claim suggests that what “appears” to be designed is simply random coincidence. The counter to that counter, so to speak, notes the drastic improbability of certain things being accidental. Fine\-tuning arguments tend to focus on the specific nature of the universe and how it appears to have been carefully arranged to allow for intelligent life. Modern physics recognizes a set of universal constants. These fundamental quantities are entirely independent: they are not derived from anything else. Properties such as the strength of steel or the rate of heat transfer through glass are dependent: they are effects caused by a combination of other factors. Independent constants such as the elementary charge of a proton, the Planck constant, or the speed of light in a vacuum are not the result of other forces or effects. They are “hard\-coded” at the most fundamental levels of reality. Modern science currently recognizes more than twenty of these constants. Fine\-tuning arguments look at these and other factors that influence the nature of the universe. According to the fine\-tuning argument, the exact quantity of each physical constant and the respective ratios must all be precisely as they are in order for life to exist. In most cases, the tiniest change to one of these constants would not only prohibit life as we know it, but it would make most forms of matter impossible, as well. Our universe is not merely tuned to allow for “some kind” of life, but it seems to be arranged in the only way allowing for “any life,” at all. The probabilities involved with the fine\-tuning of the universe aren’t comparable to winning the lottery or being struck by lightning. Lottery odds are represented using eight or nine digits, e.g., 1:109. Randomly dealing a deck of 52 playing cards in perfect order presents odds of 1:1068. Physicists express the odds of “randomly” arranging universal physical constants in the present arrangement using numbers more like 1:10120. In that sense, a universe capable of sustaining intelligent life is like a treasure hidden in safe whose dial has millions of numbers and whose proper combination is millions of digits long. A single wrong digit, anywhere, and there is no result. It can’t be partly opened, or mostly opened—the door is entirely closed unless the combination is perfect. If someone opened that million\-digit lock, it would be overwhelmingly likely they did so on purpose. Immediately dismissing the feat as random chance would be inane. Lacking any evidence that the person repeated random digits until the safe opened—just as we lack any evidence whatsoever for a cyclical universe or [parallel realities](multiverse-theory.html)—the most sensible conclusion is “fine\-tuning.” Fine\-tuning points to specific properties of the universe and posits that some higher power deliberately chose their arrangement. This is grounded in a reasonable assumption, based on the evidence at hand. Of course, as with the [cosmological argument](cosmological-argument.html), the fine\-tuning argument gives little information about the nature of the “Fine\-tuner.” That subject must be explored through other means.
What are besetting sins?	Answer Besetting sins are ones that we continually struggle with and have a weakness toward. In the King James Version of the Bible, the word beset is found in Hebrews 12:1: “Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us.” According to the Merriam\-Webster Dictionary, besetting sin refers to “a main or constant problem or fault” (m\-w.com, accessed 5\-11\-20\). Basically, a besetting sin is one that we constantly struggle with and toward which we are naturally inclined. Other translations refer to the sins that “beset” us as “sin that so easily entangles” (NIV) and “sin that just won’t let go” (CEV). The Greek word used in this verse means “easily ensnaring” (Logos Bible Word Study). Like a trap that easily captures a mouse, there are some sins that easily ensnare us. Everyone has besetting sins they constantly struggle with, whether it is gossiping, lying, losing one’s temper, or lust. Christians do not automatically become perfect and sinless when we are saved (1 John 1:8\); rather, we will continue to struggle against sin for the rest of our lives. We are constantly fighting against our sinful nature, as what the flesh wants conflicts with what the Spirit wants (Galatians 5:17\). The Bible gives examples of people who struggled with besetting sins. Both Abraham and Isaac fell into the same sin multiple times, when they lied about their wives to protect themselves (Genesis 12:10–13; 20:1–2; 26:7–9\). In the book of Judges, Samson struggled with lust throughout his life, and it caused him many problems (Judges 14:1–3, 16–17; 16:4–5, 15–17\). Similarly, David and Solomon both had a weakness in regard to women, and their lust proved troublesome (2 Samuel 11:2–27; 1 Kings 11:1–4\). Besetting sins also affected those in the New Testament: the apostle Peter struggled with the fear of man, such as when he denied knowing Jesus three times (Matthew 26:69–75\) and when he sided with the [Judaizers](Judaizers.html) in Antioch and was confronted by Paul (Galatians 2:11–14\). Besetting sins do not have to control us. In Christ, we have been set free from our sins and are no longer slaves to sin (John 8:36\). We are dead to sin: “I have been crucified with Christ and I no longer live, but Christ lives in me. The life I now live in the body, I live by faith in the Son of God, who loved me and gave himself for me” (Galatians 2:20\). As we lay aside “the sin that so easily entangles” (Hebrews 12:1\), we should avoid tempting situations and relationships, making “no provision for the flesh” (Romans 13:14, NKJV). We should pray for wisdom and strength to change our [habits](habitual-sin.html). We should saturate ourselves in Scripture (Psalm 1:1–2; John 17:17\). And when we sin, we should immediately seek God’s wonderful mercy and grace, having this promise: “If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness” (1 John 1:9\).
What is the meaning of Zaphenath-Paneah in Genesis 41:45?	Answer Genesis 41:45 says, “Pharaoh gave Joseph the name Zaphenath\-Paneah and gave him Asenath daughter of Potiphera, [priest of On](priests-of-On.html), to be his wife.” The exact meaning of Zaphenath\-Paneah is unknown, and there is no general agreement among scholars as to its meaning. It is thought that paneah probably refers to “life” or “support of life.” Zaphenath is more difficult. Pharaoh gave [Joseph](life-Joseph.html) this Egyptian name after he interpreted the king’s dreams and gave him advice as to what should be done about the upcoming famine (Genesis 41:25–36\). As part of entering the service of Pharaoh, it was important that Joseph have an Egyptian name, since he had the highest\-ranking job apart from king of Egypt (Genesis 41:46\). Multiple translations of Zaphenath\-Paneah have been proposed. A popular view is that the name means “the god speaks and he lives” (Strong’s Concordance). Variants abound, following similar lines. According to The Baker Encyclopedia of the Bible, Zaphenath\-Paneah “is most likely a Semitic form of an original Egyptian name meaning ‘says the god, he will live’” (vol. 2, W. A. Elwell, ed., Baker Book House, 1988, p. 2,178\). Translating Zaphenath to mean “god speaks” or “says the god” seems to go along with Pharaoh’s acknowledgement that the wise Joseph had the “Spirit of God” within him (Genesis 41:38\). Another view of the meaning of Zaphenath\-Paneah is that the name refers to Joseph’s wisdom in interpreting dreams. In Antiquities of the Jews, the historian [Josephus](Flavius-Josephus.html) states that Pharaoh “called him Psothom Phanech, out of regard to his prodigious degree of wisdom: for that name denotes the revealer of secrets” (II:6\.1\). Joseph, of course, gave all the glory to God for his ability to discern Pharaoh’s dreams. “I cannot do it,” he told Pharaoh, “but God will give Pharaoh the answer he desires” (Genesis 41:16\). Although the exact definition of Zaphenath\-Paneah is uncertain, the name is Egyptian in origin. As Nebuchadnezzar did with Daniel and his friends in Babylon (Daniel 1:7\), Pharaoh provided Joseph with a new name as part of his assimilation into the culture and society of Egypt. These biblical heroes prove that a king can change your name, but he can’t change your character. Despite having been assigned an Egyptian name, Joseph separated himself spiritually from the pagan Egyptian culture. The fact that the name Zaphenath\-Paneah is mentioned only once in Scripture seems to support Joseph’s continued identification with his Hebrew heritage and his continued worship of the Lord God.
What is the difference between a covenant and a contract?	Answer On one level, the terms covenant and contract are used interchangeably. However, there are some finer distinctions between the two. A contract is a rather modern legal construct. It is a legally binding agreement to do or not do something. It often includes penalties for a breach of contract. If the contract is breached and penalties are paid, then the payment is considered to be adequate compensation for the breach of contract. There is not necessarily any moral failing involved in the breach. If a person breaches the contract but willingly pays the penalties, this is not seen as a moral failing, because the contract assumes the possibility of a breach. As an example, if a tenant signs a one\-year lease for an apartment with a $1,000 penalty for breaking the lease early, and then the tenant wants to get out of the lease and pays the penalty, then all is well. The tenant broke the lease, and the landlord was compensated according to the contract. The landlord may not be happy about it, and the tenant may not be happy to pay the penalty, but both did what they said they would do. A covenant is an ancient construct wherein two parties promise to do something or not do something. Because of the fallen nature of humanity, the covenant may include penalties for breaking the covenant, but, unlike a contract, it is considered immoral to break a covenant—it is a betrayal of trust. There is never a sense in which it is morally upright for a person to break a covenant, even if the covenant\-breaker is willing to pay the penalties. The difference between a contract and a covenant can be illustrated in current attitudes about marriage. Some people approach marriage as a contract between two parties. They both willingly enter into the marriage contract, and, later, if one or both of them want to exit the relationship, they simply negotiate the payments and penalties (alimony, splitting property, custody agreement for kids, etc.) and move on without any moral stigma. Some couples go into marriage with a prenuptial agreement that outlines, before the couple is even married, how the payments and property will be split in a divorce. Biblically speaking, [marriage](questions_marriage.html) is not a contract but a covenant between two people with God and the rest of the community as witnesses. One should not enter marriage with an eye to what will happen if or, in the case of some couples, when the marriage is dissolved. Marriage is meant to be for life, and there is always a moral component and a moral failing, by one or both parties, when a marriage fails. The breaking of the marriage covenant involves the violent separation of the “one flesh” that was created by the marriage. While the Bible does allow for divorce in certain cases (see Matthew 19:9 and 1 Corinthians 7:15\), this is not what God intended. “But at the beginning of creation God ‘made them male and female.’ ‘For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh.’ So they are no longer two, but one flesh. Therefore what God has joined together, let no one separate” (Mark 10:6–9\). God is a covenant\-keeping God, and Christians should be covenant\-keeping people. We should honor our word and keep our promises, even when there is not an official contract in place. Every promise that a Christian makes should be considered a covenant. The command is to “simply let your [‘Yes’ be ‘Yes,’](let-your-yes-be-yes-and-no-be-no.html) and your ‘No,’ ‘No’” (Matthew 5:37, BSB).
Who was Ravi Zacharias?	Answer Ravi Zacharias was an influential speaker, writer, and evangelist. Born in India, Zacharias considered himself an atheist until a suicide attempt at age 17\. While in the hospital, he encountered the gospel of John and became a Christian. Over a period of nearly fifty years, he travelled and spoke worldwide in defense of the Christian faith. Zacharias also wrote numerous books and founded Ravi Zacharias International Ministries (RZIM). He was also well\-known for his radio programs Just Thinking and Let My People Think. Sadly, his final years were marked with accusations of abusive behavior. After his death, investigation found proof of sexual misconduct, lying, and spiritual abuse. A hallmark of Ravi Zacharias’ ministry was his emulation of 1 Peter 3:15: “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.” His ministry focused on the critical need for a Christian worldview, with special emphasis on how only biblical faith can provide suitable answers to the deepest questions of human existence. Among evangelists and [apologists](what-is-an-apologist.html), Zacharias was noted for his approachable style and ability to confront without being confrontational. Among the more celebrated books written by Ravi Zacharias are Can Man Live Without God?, Jesus Among Other Gods, The End of Reason: A Response to the New Atheists, and Has Christianity Failed You? He also co\-wrote a well\-received series of books imagining conversations between Jesus and other major figures of world religion and history, such as Buddha, Muhammad, Adolf Hitler, and Oscar Wilde. Thanks to the impact of his speaking, radio, and writing ministries, as well as the training and humanitarian efforts of RZIM, Zacharias has been described as one of the most influential Christian figures of the twentieth century. During his life, Zacharias’ public career was relatively free from scandal or other failures. As with any long\-standing public figure, he experienced moments of controversy. His use of the honorific “Doctor,” based on conferred rather than earned titles, was criticized by some in the academic community. A 2004 invitation to speak at the Mormon temple in Salt Lake City resulted in complaints from some evangelicals who felt Zacharias did not use the opportunity to aggressively counter false doctrines of the LDS. In 2017 accusations emerged that Zacharias had a sexually inappropriate relationship with a younger woman, mostly via text and email. That dispute ultimately resulted in a non\-disclosure agreement. Most of Zacharias’ co\-workers and supporters assumed the emails were a lapse in judgment, at worst, and that the situation was likely exaggerated by the accuser. Leaders at RZIM strenuously denied there was wrongdoing at the time. However, further accusations came to light shortly after Zacharias’ death of cancer in 2020\. These came from multiple sources, with common themes and extensive collaboration. RZIM hired an independent team to investigate these allegations. Their efforts uncovered evidence of serious hypocrisy: beyond a doubt, Ravi Zacharias had engaged in a decades\-long pattern of inappropriate behavior, spiritual abuse, sexual sin, and cover\-ups. The report also determined that those close to Zacharias drastically failed to provide proper accountability or oversight, which might have prevented or revealed these abuses earlier. The truths that Ravi Zacharias preached in his books and speeches are exactly that: truth, grounded in Scripture and the nature of God. Unquestionably, his private actions were deeply contrary to those ideals, and there’s no excuse for his transgressions. It’s inevitable that some will dismiss every product of his work due to those moral failures. Even for those who still recognize objective value in his material, resources associated with Zacharias will be difficult to recommend or distribute for years, even decades to come. Believers ought to condemn the sins of Ravi Zacharias—yet it would be irrational to hold every word he wrote or spoke in contempt. Many who made great strides for godly truth also suffered from their fallible sin nature: notably men like [Moses](life-Moses.html), [Noah](Noah-drunk.html), [David](David-and-Bathsheba.html), [Peter](life-Peter.html), and post\-biblical figures such as Luther and Calvin. Modern readers rarely think of [Luther](Martin-Luther-anti-semitic.html), [Calvin](Calvin-Michael-Servetus.html), or more recent writers such as Tolkien and C. S. Lewis as persons so much as categories. In time, and at best, the speeches and writings of Ravi Zacharias may retain value, but only so far as culture and memory become separated from the pain caused by his hypocrisy and sin. The downfall of Zacharias should provide motivation for Christians to hold leaders accountable. It should spur Christian leaders to all\-the\-more carefully and humbly submit to scrutiny, to avoid falling into the same mistakes. Tragically, Zacharias’ decades of positive impact for the sake of the gospel—despite secretly harboring abuse and immorality—are further proof that God, not men, makes preaching effective (1 Corinthians 1:20–27\). It is necessary to condemn Zacharias’ sin, but reasonable to separate his errors from the message he betrayed. His example provides lessons from which we ought to learn. For now, those will mostly come in the form of bitter warnings. Christian believers, no matter what their role in the church, desperately need to grasp the dangers of lust, abuse, self\-delusion, hero\-worship, celebrity, and lack of accountability.
What does it mean to have union with Christ?	Answer While union with Christ is not a specific phrase found in Scripture, the doctrine presents itself in many other grammatical ways. For example, [in Christ](in-Christ.html) is found over ninety times in the New Testament. First Corinthians 15:22 is one example: “For as in Adam all die, so also in Christ all will be made alive.” Additionally, the phrases in him and in whom often represent union with Christ. For example, Ephesians 1:7 says, “In him we have redemption through his blood, the forgiveness of sins, in accordance with the riches of God’s grace,” and Colossians 1:13–14 states, “He has rescued us from the dominion of darkness and brought us into the kingdom of His beloved Son, in whom we have redemption, the forgiveness of sins.” Scripture uses metaphors that further support the reality of our union with Christ: Jesus is the Vine, and we are the branches (John 15:5\). Jesus is the Head, and we are His body (Colossians 1:18\). Jesus is the Cornerstone, and we are the living stones built upon Him (1 Peter 2:4–7\). He is the Bridegroom, and we are His bride (Ephesians 5:31–32; Revelation 19:7–9\). We are crucified with Christ (Galatians 2:20\) and baptized into Him (Romans 6:3\). Pastor and theologian John Piper defines union with Christ this way: “The reality of all the ways that the Bible pictures our human connectedness to Christ, in which He is indispensable for every good that we enjoy” (“What Is Union with Christ?” interview, www.desiringgod.org, accessed 5\-13\-20\). These good riches include the following: • being chosen by God and given new life (Ephesians 1:4; 2:4–5, 10\) • justification (1 Corinthians 1:30; 2 Corinthians 5:21; Philippians 3:8–9\) • [sanctification](sanctification.html): having a new life that obeys God (Galatians 2:20; Ephesians 3:16–17; 4:16; 1 Corinthians 1:30; John 15:4–5; 2 Corinthians 5:17\) • a new identity in this life and the next (Romans 14:8; 1 Thessalonians 4:16; Revelation 14:13\) • the indwelling of the Holy Spirit, the Comforter (John 14:16–17; 1 Corinthians 3:16\) • preservation/perseverance in the faith (John 10:27–28; Romans 8:38–39\) • bodily resurrection in the future (Colossians 3:1; 1 Corinthians 15:22\) • glorification in the future (Colossians 3:4; 1 Thessalonians 4:16–17\) Union with Christ is the essence of what it means to be a Christian. When considering our salvation, our mystical union with the Lord should be given “the highest degree of importance,” according to [Calvin](John-Calvin.html). “We do not, therefore, contemplate him outside ourselves from afar in order that his righteousness may be imputed to us but because we put on Christ and are engrafted into his body—in short because he deigns to make us one with him” (Institutes of the Christian Religion, Donald McKim, ed., Westminster John Knox Press, 2001, III.11\.10\).
What does it mean that Noah was a preacher of righteousness (2 Peter 2:5)?	Answer In his second epistle, Peter provides several past examples of God’s judgment, with one of them being the flood described in the book of Genesis. In referencing the flood, Peter mentions [Noah](life-Noah.html) as “a preacher of righteousness” (2 Peter 2:5\). The Greek word for preacher is better translated “herald” and refers to an official entrusted with making public proclamations, especially those that are of a transcendent nature. Although we aren’t given the exact content of what Noah preached to those around him, other than the mention of “righteousness,” we can get an idea by examining a couple of Bible passages. [Noah’s world](days-of-Noah.html) is described as being “corrupt in the sight of God, and the earth was filled with violence. God looked on the earth, and behold, it was corrupt; for all flesh had corrupted their way upon the earth” (Genesis 6:11–12\). In His grace, God commissioned Noah to build an ark to preserve himself and his family from the upcoming judgment by water (verse 14\). The long time (possibly 120 years; see Genesis 6:3\) it took for Noah and his family to build the ark naturally afforded him the opportunity to share with those around him the reason for the ark’s construction. Apocryphal books such as Jubilees and works like Josephus’ Antiquities contain vague mentions of Noah’s preaching, and one work from ancient history—the Sibylline Oracles—describes Noah’s preaching in this way: “Single among all men, most just and true, Was the most faithful Noah, full of care For noblest works. And to him God himself From heaven thus spoke: ‘Noah, be of good cheer In thyself and to all the people preach Repentance, so that they may all be saved. But if, with shameless soul, they heed me not The whole race I will utterly destroy”’ (Book I, lines 155–161\). The only portion of the Bible that alludes to Noah’s subject matter is Hebrews 11:7: “By faith Noah, being warned by God about things not yet seen, in reverence prepared an ark for the salvation of his household, *by which he condemned the world*, and became an heir of the righteousness which is according to faith” (NASB, emphasis added). According to 1 Peter 3:19–20, it was Jesus Himself who, in the Spirit, preached “to those who were disobedient long ago when God waited patiently in the days of Noah while the ark was being built.” We take this to mean that, when Noah preached righteousness, he did so by the power of the Spirit of Christ: that is, it was the message of Christ, delivered in the power of Christ, that Noah proclaimed. The ungodly men of Noah’s day had a chance to repent and be saved as Christ preached to them spiritually through Noah. Unfortunately, they rebelled against the truth, refused the ark, and drowned in [the flood](flood-just.html). In addition to Noah’s proclamations to the unbelieving world of his day was his “wordless preaching.” In the very construction of the ark, Noah bore witness to righteousness. Every hammer blow, every pounding of a nail was a call to repentance and a declaration that judgment was coming. Jesus called out the fact that Noah’s contemporaries ignored the message that would have saved them. At the same time, the Lord warned us of making the same mistake: “Just as it was in the days of Noah, so also will it be in the days of the Son of Man. People were eating, drinking, marrying and being given in marriage up to the day Noah entered the ark. Then the flood came and destroyed them all” (Luke 17:26–27\). The point of Peter referencing Noah and others like him in his second epistle is that, if God did not spare the ancient world who rejected Noah’s warnings, how much less can He be expected to spare those who dismiss His calls to repentance today?
What is evolutionary creationism?	Answer Evolutionary creationism attempts to harmonize the theological teachings of [evangelical Christianity](evangelical-theology.html) with evolution. It is distinct from other endeavors that have tried to conjoin God and evolution in that evolutionary creationism is not deistic in nature. Instead, adherents believe that God created all things and that He is actively involved in His creation, while insisting that evolution is the best scientific explanation for the diversity and similarities of all life on Earth. Evolutionary creationists reject atheistic evolutionism and, on the surface, purport to affirm the key doctrines of Christianity (e.g., the Trinity, Christ’s divinity, His resurrection, the authority of Scripture, salvation by grace, etc.) That said, several key Christian doctrines lose their footing in evolutionary creationism. The movement teaches that all living things—including human beings—are descended from a common ancestor over many generations. This being the case, evolutionary creationists wrestle with what the Bible means when it says humanity is made “in the image of God” (Genesis 1:27\). Moreover, some in the movement affirm a historical Adam and Eve, while others do not. This then leads to differences in the area of [hamartiology](Hamartiology.html) (the study of sin), with some evolutionary creationists repudiating a historical [fall into sin](fall-affect-humanity.html) as described in Genesis 3 and rejecting the concept that the sin nature was passed down from Adam (Romans 5:12–14\). Biblical inerrancy is another doctrine not well\-defined in evolutionary creationism; some evolutionary creationists support important documents on the subject such as the [Chicago Statement on Biblical Inerrancy](Chicago-Statement-Biblical-Inerrancy.html), and others disaffirm it. On one hand, evolutionary creationism insists that the Bible is true in what it teaches and that the cultural and theological contexts of Scripture should be used in interpreting what the Bible means. On the other hand, evolutionary creationism leans toward heavily allegorizing portions of Scripture, especially those dealing with anthropology and the pathology of sin.
What are internalism and externalism?	Answer Internalism and externalism are opposing views of epistemological justification: the question of whether belief in an idea is reasonably supported. In broad strokes, internalism suggests that aspects of the mind—properties of the thinker himself—are inseparable from justification and are ultimately the only reasonable measure of it. Externalism is the belief that reasons independent from the mind not only exist, but are the only ultimately valid justifiers. In these discussions, justification means something entirely different from the concept of [justification in salvation](justification.html). The philosophical study of “how we know” is called [epistemology](epistemology.html). Epistemological discussions often divide among three main concepts: truth, belief, and justification. That which is true corresponds to reality. That which is believed may or may not be true. Holding a belief may or may not be justified, independently of whether or not it is true. The main uses of internalism and externalism concern the concept of epistemological justification. According to internalism, a belief is only justified when a person has some internal sense of that justification. In other words, beliefs are reasonably held only when a person grasps the reasons for his position and is aware of his own thought process. Internalism suggests that a person’s beliefs cannot be justified if the reasons and motivations for the belief have not been considered. Also, this view emphasizes that justified and true have separate philosophical meanings; therefore, if one’s experiences or reasoning is being skewed in some way beyond the person’s control, it does not make those unknowingly biased beliefs unjustified. According to externalism, the reflective nature of a person’s cognitive process is irrelevant to whether a belief is justified. Externalist justification schemes, such as [reliabilism](reliabilism.html), indicate that, if someone is using reliable methods, his conclusion is justified, even if the person himself knows not whether his process is reliable. In essence, this suggests there will always be some level of ignorance about the justification of our own beliefs, since that which determines justification is outside our own thought processes. This stance can be criticized for making justified all\-but\-synonymous with true, which short\-circuits the reason for considering justification as a separate category. As purely philosophical concepts, neither internalism nor externalism is explicitly biblical or unbiblical. There are scriptural ideas that suggest an internalist view, indicating that a person’s own thought processes are critical to ethical decisions (Romans 14:5, 23\). There are also passages implying that personal approaches can be flawed and that human conclusions are fallible (Proverbs 14:12\). Debate over philosophical details such as these is a reflection of their obscurity: there are real\-world scenarios that lend weight to both.
Is the Bible accurate?	Answer Most people have asked, or at least wondered, something to the effect of, “How do we know the guys who wrote the Bible just didn’t make all that stuff up?” Such questions dealing with the Bible’s trustworthiness and accuracy should be answered honestly and clearly. The approach to assessing whether the Bible is accurate in what it reports is the same used to evaluate any other historical book. The legal/forensic method and its principles are employed to judge the validity of historical texts and whether the reported testimony is factual. There are three primary tests historians use within the forensic method: First is the bibliographical test. This examines the reliability of the available manuscripts and the time that elapsed between the events in question and their recording. When applied to the New Testament, literally no other ancient text measures up. The New Testament has tens of thousands of ancient manuscripts that can be extensively compared to each other; plus, those manuscripts have the earliest dating to its recorded events of any historical book. In other words, the books of the New Testament were written very soon after the events they describe, leaving no room for legend to creep in. In fact, Paul cites more than [500 eyewitnesses to the risen Christ](why-believe-resurrection.html), “most of whom are still living”—meaning that his readers were free to check out the truth for themselves and confirm the accuracy of what he wrote. Another proof of the New Testament’s early dating exists in the writings of early Christian leaders such as [Clement](Clement-of-Rome.html) (c. AD 95\), [Ignatius](Ignatius-of-Antioch.html) (c. AD 107\), [Polycarp](Polycarp.html) (c. AD 110\), [Justin Martyr](Justin-Martyr.html) (c. AD 133\), and others. Historians have determined that the entire New Testament could be completely reconstructed from citations from the early church fathers, with the exception of 27 verses, most of which come from 3 John. The second test used by historians to assess the accuracy of ancient texts, including the Bible, is the internal evidence test. This test concerns itself with whether there are multiple attestations of the events in question and whether those accounts are free of contradictions (i.e., do they match?). With respect to the New Testament, multiple eyewitness accounts exist that all tell the same story. As for contradictions or manuscript variants, the overwhelming majority of biblical variants are inconsequential, consisting of spelling and numerical differences, sentence word order changes, etc. This leads scholars such as Neil Lightfoot to say, “Practically all of the variations found among the manuscripts do not affect our present text. Although a few textual problems remain, these are explained in the footnotes of most recent translations” (How We Got the Bible, Baker, 2003, p. 104\). The third and final historiographical test for accuracy is the external evidence test, which asks if evidence outside the document in question corroborates the text. In the case of both the Old and New Testament, countless archaeological discoveries validate the historicity of the Bible. In addition, works such as Robert Van Voorst’s Jesus Outside the New Testament chronicle what non\-biblical writers had to say about Jesus. To sum up, using historians’ three key tests from the forensic/legal method for validating the trustworthiness of an ancient text, no other work from ancient history comes close to matching the reliability and accuracy of the Bible.
What is the meaning of charis in the Bible?	Answer The Greek word charis is packed with meaning in the Bible. Charis can be succinctly defined as “[grace](definition-of-grace.html),” as in “the unmerited favor of God.” The term charis and the theme of grace permeate the New Testament in a variety of ways. Of the approximate 150 occurrences of charis, the vast majority appear in the letters of the apostle Paul. Charis sometimes refers to the quality and practical demonstration of a favorable disposition toward someone. It denotes undeserved actions of love and compassion that originate from within the heart and will of the giver. In Luke 1:30, Mary found favor (charis) with God. In Acts 7:46, David is said to have “enjoyed God’s favor \[charis].” In some instances, charis indicates heavenly grace from God or the Lord Jesus Christ that integrates believers into the family of faith and fills them with power. Charis gave the apostles success in their mission: “With great power the apostles continued to testify to the resurrection of the Lord Jesus. And God’s grace was so powerfully at work in them all” (Acts 4:33; cf. 14:26\). In Acts 6:8, charis is the grace and power that flows from God and fills Stephen to perform “great wonders and signs among the people.” Perhaps the most important use of charis in the New Testament, frequently expressed in the phrase the grace of God, refers to the merciful act of God in Jesus Christ by which human beings are [saved](saved-by-grace.html). Wuest’s Word Studies from the Greek New Testament defines this specifically New Testament use of grace (charis) as the “spontaneous act of God that came from the infinite love in His heart, in which He stepped down from His judgment throne to take upon Himself the guilt and penalty of human sin, thus satisfying His justice, maintaining His government, and making possible the bestowal of salvation upon the sinner who receives it by faith in the Lord Jesus Christ who became a Sin\-offering for him on the Cross” \[Vol. 21, Eerdmans, 1997, pp. 138–139\). Charis identifies the means of salvation that only God provides: “For the grace of God has appeared that offers salvation to all people” (Titus 2:11\). God’s saving grace includes justification, sanctification, and glorification (Romans 3:24; 2 Corinthians 8:6–7; Hebrews 2:9; 4:16\). Barnabas observed that the Gentiles in Syrian Antioch had received God’s saving grace (Acts 11:23\). Later, Paul and Barnabas encouraged the Christians in Pisidian Antioch to continue in God’s saving grace (Acts 13:43\). Paul used the term charis when he declared that his mission in life was to testify to “the good news of God’s grace” (Acts 20:24\). Charis also carries the idea of strengthening believers: “Look after each other so that none of you fails to receive the grace of God. Watch out that no poisonous root of bitterness grows up to trouble you, corrupting many” (Hebrews 12:15, NLT; see also James 4:6 and 1 Peter 5:5, 10, 12\). The New Testament also employs these related Greek words: charizomai, “to give graciously”; and charisma, “a gift that is graciously given.” For example, in 1 Corinthians 12:4, 9, 28, 30, and 31, the term charisma features prominently in Paul’s teaching about spiritual gifts. Paul stresses that the [gifts of the Spirit](spiritual-gifts.html) are gifts of God’s grace. These spiritual “grace gifts” are not developed through natural talent, but instead bestowed upon believers by God. In The Dynamics of Spiritual Gifts, William McRae defines a spiritual gift as “a divine endowment of a special ability for service upon a member of the body of Christ” (Zondervan, 1976, p. 18\). Grace (charis) is the kind and generous gift of God to those who believe in Him. It is demonstrated through His acts of love, mercy, compassion, sacrifice, and salvation. Charis is embodied in the person of Jesus Christ (John 1:14, 17\). God’s grace manifested in Christ makes it possible for us to receive the Father’s unmerited benefits. These benefits enrich our lives and unite us in the body of Christ. Charis—God’s blessing on the undeserving—gives us a new standing as the children of God, members of His eternal family (Galatians 4:4–6\).
Why, when, and for how long was the apostle Paul in Arabia?	Answer In any biography the author, by necessity, leaves out many events. Even a lengthy work like the 16\-volume, 10 million\-word biography of Winston Churchill by Randolph Churchill and Martin Gilbert, which is said to be the longest biography of modern times, will still leave out much more than it records. So, when we read the New Testament, which is relatively short, we do well to remember that the human authors have been highly selective, mentioning only a very few events in the lives of the characters. [Paul’s](life-Paul.html) time in Arabia is one such event that receives only a couple of brief mentions, without which we would know nothing of it at all. We can only speculate on the “why,” “when,” and “how long” of Paul’s time in Arabia based on the data we have. It is important to determine what is meant by the term Arabia. In modern English, Arabia would refer to the Arabian Peninsula where Saudi Arabia is located. However, in the first century the designation could also refer to the Syro\-Arabian desert, farther north, which includes portions of modern\-day Syria and Jordan (The Ancient Arabia Languages and Cultures Project at the University of Oxford, http://krc.orient.ox.ac.uk/aalc/index.php/en/, accessed 5/14/20\). In the [book of Galatians](Book-of-Galatians.html), Paul emphasizes that he received the gospel from Jesus directly and not from the other apostles. As evidence, he offers the following information in Galatians 1:11–20: “I want you to know, brothers and sisters, that the gospel I preached is not of human origin. I did not receive it from any man, nor was I taught it; rather, I received it by revelation from Jesus Christ. For you have heard of my previous way of life in Judaism, how intensely I persecuted the church of God and tried to destroy it. I was advancing in Judaism beyond many of my own age among my people and was extremely zealous for the traditions of my fathers. But when God, who set me apart from my mother’s womb and called me by his grace, was pleased to reveal his Son in me so that I might preach him among the Gentiles, my immediate response was not to consult any human being. I did not go up to Jerusalem to see those who were apostles before I was, but I went into Arabia. Later I returned to Damascus. Then after three years, I went up to Jerusalem to get acquainted with Cephas and stayed with him fifteen days. I saw none of the other apostles—only James, the Lord’s brother. I assure you before God that what I am writing you is no lie.” Paul was converted on the [road to Damascus](Damascus-Road.html), which is in Syria (Acts 9\). After he saw the Lord, he continued on to Damascus. Acts 9 goes on to mention Paul’s ministry in Damascus and how he preached Christ and how the Jews planned to kill him. As his enemies were watching the city gates to prevent his escape, Paul was lowered down in a basket from the city wall and then traveled to Jerusalem. Although Luke, the author of Acts, does not mention the term Arabia or a three\-year time frame, everything he writes in Acts 9 is consistent with what Paul says in Galatians 1\. After his conversion, Paul spent time in Damascus and then went to Jerusalem later. In 2 Corinthians 11:32–33, Paul also mentions this detail: “In Damascus the governor under King Aretas had the city of the Damascenes guarded in order to arrest me. But I was lowered in a basket from a window in the wall and slipped through his hands.” This final piece of information indicates that the local Jewish leadership had persuaded the Damascene officials to help them capture Paul. Putting all the accounts together, Paul spent “several days” in Damascus (Acts 9:20–22\). From there, according to Galatians 1:17, he left Damascus and went into Arabia, which may mean the surrounding desert countryside. We have no idea how far south into the Arabian Peninsula Paul may have wandered, but we know he later returned to Damascus. Galatians 1:18 says that “after three years” he went to Jerusalem. Because his conversion is the focus in Galatians 1, it is most reasonable to assume that he went to Jerusalem three years after his conversion, not three years after returning to Damascus—but, either way, it was at least three years before he ever consulted the apostles in Jerusalem. Paul was in Arabia (including [Damascus](Damascus-in-the-Bible.html) and the surrounding desert) for at least three years immediately after his conversion. Some speculate that Paul spent this time in relative seclusion, perhaps living as a desert hermit and sorting out the implications of his new faith. However, the biblical record emphasizes that he immediately began preaching in the synagogues. Acts 9:22 does not present the picture of a man who is just “figuring it out”: “Saul grew more and more powerful and baffled the Jews living in Damascus by proving that Jesus is the Messiah.” When he left Damascus, with its significant Jewish population, it is reasonable to assume that he did the very thing that Jesus had called him to do—preach the gospel to the Gentiles. This does not eliminate the possibility that he spent solitary time in study of the Scriptures, prayer, and contemplation as he probably did throughout his life. Even in prison near the end of his death, he asks Timothy to bring “my scrolls, especially the parchments” (2 Timothy 4:13\). However, the point in Galatians 1 is that Paul already had a vigorous apostolic ministry before meeting with the apostles in Jerusalem, and from Acts 9 this ministry started immediately. For three years he spread the gospel in Damascus and in the surrounding countryside (see the helpful discussion in The Epistle to the Galatians: The New International Greek Text Commentary by F. F. Bruce, Eerdmans, 1982, p. 97\).
What does it mean that “where your treasure is there will your heart be also”?	Answer In the [Sermon on the Mount](sermon-on-the-mount.html), Jesus taught His listeners the difference between earthly treasure and [heavenly treasure](treasures-in-heaven.html), and He emphasized the importance of the heavenly: “Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. But store up for yourselves treasures in heaven, where moth and rust 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\). Whatever we focus on dictates our actions. When we focus on earthly success and wealth, we will expend our energies on earthly matters. However, when we focus on God’s priorities, our actions will reflect different priorities—and our reward in heaven will last forever. Treasure is anything we value above all else and that which motivates us to action. For some it is money. For others it is power. Still other people strive for fame or attention. There are many things in this world vying for control of our heart. According to Jesus, determining where our treasure is also determines where our heart is. Many people claim to look forward to heaven, but their hearts are really not in it—their hearts are caught up in the cares of this world, because that’s where their treasure lies. Jesus warned us that earthly currency has an expiration date. While it may satisfy us temporarily, it is unstable and fleeting. The ever\-changing faces on magazine covers remind us that the famous are here and gone in a blink. The stock market crash of 1929 taught us that the wealthy can quickly lose it all. Power, prestige, and public approval are limited and can be gone in an instant. Even the Son of God experienced the fickleness of human approval. One day people were trying to make Him king (John 6:15\), and the next they were leaving Him in droves (verse 66\). “This world in its present form is passing away” (1 Corinthians 7:31\). The moment we take our last breath, earthly treasure won’t matter anymore. Jesus urged us to think beyond that last breath to eternity. When our focus is on eternity—when our treasure is laid up in heaven—our lifestyles reflect that perspective. We will all give an account of ourselves before God for every action (Romans 14:12\) and every idle word (Matthew 12:36\). No one is exempt. Excuses are not accepted. God sees and knows every thought we think and holds us accountable for the truth we’ve been given (Romans 1:18–22\). We store up “treasure in heaven” when we make choices on earth that benefit God’s kingdom. Jesus said that even offering a cup of cool water to a fellow believer is worthy of eternal reward (Matthew 10:42\). In Luke 16:19–31, Jesus told a [story](rich-man-and-Lazarus.html) about a rich man and a beggar. The rich man had invested his life in opulence and pleasure. He cared little for anyone or anything but himself. When he died, his riches could not follow him. His life choices had prepared him only for hell, and all the money and prestige he enjoyed on earth counted for nothing. After death, he would have given everything he ever owned for a single drop of water, but his treasure had been invested elsewhere. It is no sin to be rich, but our passions follow our investments. Wealthy people who consider their riches as belonging to God will use what they have in ways that have eternal significance, protecting their own hearts from the love of money (1 Timothy 6:10\). People whose treasure is in heaven cannot be owned by their possessions. They cannot be bought off because nothing on earth is worth the price of their soul. They value the currency of heaven and use their earthly treasure to purchase “heavenly gold,” which will never lose its value. Investing our treasure in material things keeps our hearts anchored to earthly values; however, when we invest in things of eternal value, our hearts remain loyal to the Lord, and we will not be tempted to foolishly attempt to serve both God and money (Luke 16:13\).
Why does Exodus 35:2 require the death penalty for working on the Sabbath?	Answer In the Mosaic law, Israelites who broke the command against working on [the Sabbath](Sabbath-day-rest.html) faced the death penalty. This penalty not only underscored the supreme importance of observing a holy day of rest as a sign of Israel’s covenant relationship with God but also established a symbolic truth regarding God’s eternal rest. In Exodus 35:2, as Israel was about to embark on the work of building the tabernacle, Moses gathered all the people together and said, “For six days, work is to be done, but the seventh day shall be your holy day, a day of sabbath rest to the LORD. Whoever does any work on it is to be put to death.” This passage reiterates the Sabbath observance that the Lord had given to Israel through Moses in Exodus 31:12–18 and earlier in Exodus 20:8–11 and Exodus 16:21–26\. Observing the Sabbath was an important sign of the covenant between God and His people. Failure to observe this critical symbol of the covenant was such a serious breach of the relationship that it was assigned a penalty of death. Up to this point, Israel had a proven track record of either forgetting or disobeying God’s commands. In the people’s excitement to begin constructing the tabernacle, it was imperative that worship not be overlooked even to do praiseworthy work. Thus, the death penalty emphasized the seriousness of maintaining fidelity to the solemn pledge between the people and God. Keeping the Sabbath was a sign for the people of Israel, but it also holds symbolic significance to all those who are in covenant relationship with the Lord. New Testament believers are under a [new covenant](new-covenant.html) and no longer required to keep the Sabbath as a legalistic day with rules about no work; however, the principle of prioritizing time to worship and honor God remains. When we give preeminence to God, we acknowledge to ourselves and others that He is Lord over our work, our time, and our lives. To fully understand the spiritual significance of the Sabbath, it is necessary to see its connection to the rest of God. The creation account records that God, after creating the heavens and the earth in six days, rested on the seventh day (Genesis 2:2–3\). This rest of God teaches us that the Creator graciously set an example for how we, His creatures, are to spend and enjoy a regular day of rest from our labors. But there is a deeper meaning to this phrase. God’s rest points to a spiritual rest for us—the joy of heaven forever with God—that comes through faith in Jesus Christ and obedience to Him (Hebrews 4:1–10\). If we do not rest in the finished work of Jesus Christ on the cross, we remain spiritually dead. Under the [Old Covenant](old-covenant.html), the Jewish people labored to make themselves acceptable to God but, of course, were unable to keep all of God’s laws. The sacrifices required by the law had to be repeated again and again to allow sinners to approach a Holy God. The elaborate but inadequate system was designed to point to the Messiah, Jesus Christ, who would offer “once for all time one sacrifice for sins.” After Jesus completed His mission at Calvary, He sat down and “rested” at the right hand of God (Hebrews 10:1–14\). Because of Christ’s completed work on the cross, believers no longer have to labor to be right with God but can enter into His rest (Hebrews 9:11–14\). Jesus is our [Sabbath Rest](Jesus-Sabbath.html), and in Him we cease from our toils and find complete rest from our self\-effort. We rest in Christ, not just one day a week, but always. The consequence of continuing our work when we should be resting in Christ is death—foreshadowed by the death penalty for Israelites working on the Sabbath. For Israel, keeping the Sabbath was a sign of obedience to God’s covenant. Those who did not observe the Sabbath by ceasing from work were by their actions openly proving that they were not partners in the agreement. On the other hand, those who faithfully kept the Sabbath made a public show of their resolute faithfulness to the Lord of the Sabbath. The weekly Sabbath is also a symbolic reminder of God’s divine, eternal rest, and the death penalty for working on the Sabbath pointed to the fate of unbelievers who refuse to enter God’s rest through the atoning death of Jesus Christ on the cross.
How should poetry in the Bible be interpreted?	Answer About one third of the Old Testament is poetry. “Psalms, Proverbs, Song of Songs, and Lamentations are entirely poetic in form. Most of Job and portions of Ecclesiastes are poetic, while the prose narratives in the books of Genesis, Exodus, Numbers Deuteronomy, Judges and 1–2 Samuel contain substantial poetic sections. The prophetic books of Obadiah, Micah, Nahum, Habakkuk and Zephaniah are composed completely in oracular prose \[a combination of poetry and prose common in prophetic books]. . . . This is also true for major portions of Isaiah, Jeremiah, Ezekiel, Daniel Hosea, Joel and Amos. In the Old Testament only Leviticus, Ruth, Ezra, Nehemiah, Esther, Haggai and Malachi contain little or no poetic material” (A Survey of the Old Testament 2nd ed., Andrew Hill and John Walton, Zondervan, 2000, p. 308\). A key distinctive of English poetry is rhyme. Not all poems in English rhyme, but rhyme is often a marker of poetry in English. Along with rhyme, the meter or “rhythm” of the words figures into English poetry. Poetry may also use figurative language. In Hebrew poetry, rhyme is not important; meter and the sound of the words are important, but these qualities are mostly lost to the English reader in translation. Hebrew poetry also uses figurative language. But the dominant feature of Hebrew poetry is parallelism. Parallelism in Hebrew poetry is an instance of two thoughts side by side that bear some relation to one another. Often, the parallelism is [synonymous](synonymous-parallelism.html): the same idea will be stated in different ways; that is, instead of rhyming sounds, the lines have rhyming thoughts. Sometimes, the parallelism is [antithetical](antithetical-parallelism.html): two opposite thoughts will be contrasted. Other times, the two parallel thoughts will be in a cause\-and\-effect relationship or some other logical sequence. The primary concern for interpretation is that, if one line of the poetry is unclear, the second line may help clarify the meaning. Psalm 1 provides a good example of how an understanding of parallelism will aid in understanding the psalm: 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, but whose delight is in the law of the Lord, and who meditates on his law day and night. That person is like a tree planted by streams of water, which yields its fruit in season and whose leaf does not wither— whatever they do prospers. Not so the wicked! They are like chaff that the wind blows away. Therefore the wicked will not stand in the judgment, nor sinners in the assembly of the righteous. For the Lord watches over the way of the righteous, but the way of the wicked leads to destruction. Here we have parallelism on a number of levels. Taking the psalm as a whole, we see the blessed individual in verses 1–3, contrasted with the wicked crowd in verses 4–5\. Within the description of the blessed one, there is a contrasting parallel between what the person does not do (verse 1\) and what he does (verse 2\). Within verse 1, there are three thoughts in parallel that describe what the blessed person does not do: Blessed is the one who does not • walk in step with the wicked • stand in the way that sinners take • sit in the company of mockers Some interpreters have built an application for Psalm 1:1 based on what seems to be a progression from walking to standing to sitting. The application usually has to do with a “slippery slope” warning that, if you walk with sinners, soon you will be standing with them and then finally sitting with them. This is often applied to teenagers and their choice of friends. A precocious teenager might then rebut the argument by pointing to Jesus, who walked and stood and sat and even ate with sinners (Matthew 9:10–17\). As intriguing as this application may be, it really misses the point of verse 1\. An understanding of parallelism would lead us to doubt that this progression is the intended emphasis of the text. In synonymous parallelism, the three thoughts are essentially saying the same thing: all three verbs—walk, stand, sit—emphasize the same point. Furthermore, to “walk in step with the wicked” is not to take a literal walk with a person who is wicked but to “live a wicked lifestyle.” Likewise, “standing” or “sitting” means that a person has taken his place among the sinners or the mockers—they have joined them—even if they are physically isolated from them. The emphasis in Psalm 1:1 is on the embrace of a sinful standard of living. A person joins the ranks of sinners by embracing and participating in sin and mocking the things of God, not by standing and talking or sitting down to a meal with them. Psalm 1:2 presents us with a thought antithetical to verse 1, using synonymous parallelism internally; verse 2 tells us what the blessed person does: but whose delight is in the law of the Lord, and who meditates on his law day and night. Although delight and meditate technically mean different things (just as walk, stand, and sit mean different things), the point in verse 2 is to emphasize the similarities. It is the righteous man’s delight to meditate on God’s Word. The blessed person is consumed by God’s law (verse 2\), which is contrasted to the negative actions in verse 1\. We can insert some of the ideas from verse 1 into verse 2 to get a better idea of the contrast: Blessed is the one who does not delight in sinful ways But delights in God’s law. Blessed is the one who does not walk in the way of sinners But who walks according to God’s law. So, the way of sinners is contrasted with God’s law. Again, the emphasis is not on physically joining the company of sinners but on accepting the standard by which sinners live. There are two standards—the sinful standard and the godly standard. The two thoughts are parallel to each other—God’s law and the “sinners’ law.” A proper understanding of parallelism will keep us from going off in a wrong direction. The parallelism continues. Psalm 1:3 says this of the righteous person: That person is like a tree planted by streams of water, which yields its fruit in season and whose leaf does not wither— whatever they do prospers. Here again, lines 2 through 4 of this stanza are parallel—they say roughly the same thing. This description of the righteous is antithetically parallel to a description of the wicked in verse 4, which exhibits [emblematic parallelism](emblematic-parallelism.html) (the juxtaposition of a metaphor with its meaning): Not so the wicked! They are like chaff that the wind blows away. The righteous “tree” has fruit and green leaves in verse 3\. The unrighteous are like the dry and inedible chaff in verse 4\. Unlike the firmly planted righteous, the unrighteous are simply blown away. Psalm 1:5 contains more parallelism: Therefore the wicked will not stand in the judgment, nor sinners in the assembly of the righteous. The wicked and sinners are parallel terms. Judgment and assembly of the righteous are also synonymous. There is even a parallel going back to verse 1\. There, the righteous do not stand in the way of sinners. Here, the sinners cannot stand with the righteous. The final verse leads to a final parallel: For the Lord watches over the way of the righteous, but the way of the wicked leads to destruction. Because the Lord is the cause of the protection of the righteous, we can assume, based on the parallelism of Hebrew poetry, that the Lord is also the cause of the destruction of the wicked. Because destruction is the destiny of the wicked, we can assume that the destiny of the righteous is the opposite of that, even though that truth is not explicitly stated. Completing the thoughts implied by parallelism, verse 6 might read like this: For the Lord watches over the way of the righteous, and they will never be destroyed, but the way of the wicked, lacking the Lord’s protection, leads to destruction. Recognizing figurative language (metaphor, simile, hyperbole, personification, etc.) is important in interpreting any poetry. And, in Hebrew poetry, understanding parallelism is also an important key. By carefully analyzing the parallelism, many poems will become much clearer. When studying Hebrew poetry, developing some type of diagram may help to visually establish the parallels. Even though the gist of the psalm might be summed up in one sentence, analyzing the poetry will help the truth of God’s Word sink into our souls much more thoroughly.
Does God have a wife?	Answer No, God does not have a wife or consort. Some historians have attempted to support the position that the God of the Bible had a wife, and that the Old Testament was redacted to omit the idea, but the truth is there is no evidence to support such a stance. The most common assertion is that God and Asherah (a mother goddess found in ancient Semitic religions) were originally a couple in the religion of Israel, but, as time passed, Asherah was removed as God’s companion. In looking at the Old Testament manuscripts, we find absolutely no evidence of manipulation that would delete Asherah as God’s wife; however, we do find plenty of evidence showing the opposite—that the God of the Bible never had a wife and never needed a wife. The Bible clearly presents marriage as something temporarily instituted by God for humankind alone. The origins of marriage are found in Genesis 2: “The LORD God said, ‘It is not good for the man to be alone. I will make a helper suitable for him’” (verse 18\). From man, God formed woman as his mate and instituted marriage as the physical and spiritual union between husband and wife. Unlike man, God has never been alone. Because God is a triune being consisting of the Father, Son, and Holy Spirit, He already has union with Himself and has always existed in a loving relationship. Therefore, there is no need for God to have a wife or companion. Further, there is biblical evidence that speaks to the fact that, in the eternal state, marriage will become obsolete. When Jesus answered a hypothetical question from the Sadducees about marriage in the next life, Jesus said, “At the resurrection people will neither marry nor be given in marriage” (Matthew 22:30\). The [pagan religions](pagan-paganism.html) often portrayed their false gods as having wives, consorts, and love interests, but the [One True God](one-true-God.html) is unlike the “worthless idols” of paganism (see Jeremiah 2:11\). There is no evidence to suggest that the God of the Bible has ever been portrayed as having a wife, and, moreover, the Scriptures demonstrate why God has no need of marriage and that marriage itself is something designed by God for human beings in this life alone.
Who baptized John the Baptist?	Answer The Bible contains no record of who baptized [John the Baptist](life-John-Baptist.html), nor does it say whether John was baptized at all. Scripture indicates that John the Baptist was specially commissioned as a forerunner of Jesus Christ (Matthew 3:1–12; 11:10; Mark 1:2–8; Luke 3:1–18; 7:27; John 1:19–34\). The prophets Isaiah and Malachi foretold that a preparatory “voice” would precede the Messiah (Isaiah 40:1–11; Malachi 3:1–4\). Their prophecies were fulfilled in John the Baptist. John the Baptist was sent by God as a messenger to prepare the way in the hearts and minds of the people of Israel for the coming of their Savior, the Lord Jesus Christ: “There was a man sent from God whose name was John. He came as a witness to testify about the light, so that all might believe through him. He was not the light, but he came to testify about the light” (John 1:6–8, CSB). John used [baptism](baptism-of-John.html) as the means by which people showed their repentance of sin; they needed to recognize their sin and need for a Savior in order to be receptive to Him when He came. It is possible that in his role as baptizer John did not need to be baptized himself. John lived in the wilderness in the time leading up to his public ministry to Israel (Luke 1:80\). John wore rough clothing of camel skins and ate locusts and wild honey (Mark 1:6\). The people of Jerusalem flocked in great multitudes to hear this curious man preach a message of repentance for the forgiveness of sins. Those who responded to his call to repentance were baptized by him in the Jordan River (Matthew 3:6; Mark 1:4–5; Luke 3:1–22; John 3:23\). The Sadducees and Pharisees, who saw no need for repentance themselves, refused to be baptized by John, and he unapologetically called them out for their religious hypocrisy. He also warned tax collectors against extortion and boldly rebuked King Herod for his ungodly and unlawful marriage to his niece (and sister\-in\-law) [Herodias](Herodias-in-the-Bible.html). While the Bible does not say who baptized John the Baptist, we know that he baptized Jesus. When the Lord came to him to be baptized, John tried to talk Him out of it, saying, “I am the one who needs to be baptized by you” (Matthew 3:14, NLT). This statement seems to suggest that John had not been baptized. Jesus insisted that John baptize Him “to fulfill all righteousness” (Matthew 3:15\). For a short time after the Lord’s baptism, John continued to point people to the Savior, and his ministry was successful: the crowds following him faded away as Jesus took center stage (John 3:22–36\). Soon John was imprisoned and beheaded by [Herod](Herod-Antipas.html). In his short but brilliant life, John the Baptist fulfilled his destiny and then died a martyr’s death. Jesus paid him tribute as “a lamp that burned and gave light” (John 5:35\) and “of all who have ever lived, none is greater than John” (Luke 7:28, NLT).
What is the character of God?	Answer The pages of the Bible reveal a detailed portrait of the character of God. Perhaps the most outstanding feature of God’s character is that He is a [loving Father](Abba-Father.html) to all believers (Ephesians 1:2; Galatians 1:1; Colossians 1:12; 1 Thessalonians 1:3\). God, by His nature, is wholly good (Mark 10:18; 1 Timothy 4:4\). His goodness is unmatched, and because of it, we can trust in Him: “The LORD is good, a refuge in times of trouble. He cares for those who trust in him” (Nahum 1:7; see also Exodus 33:19; Psalm 25:8; 34:8; Matthew 19:17; 2 Peter 1:3\). In His goodness, God always has our best interests at heart: “We know that all things work together for the good of those who love God, who are called according to his purpose” (Romans 8:28, CSB; see also Genesis 50:20; Jeremiah 29:11; Lamentations 3:25\). Everything God does is an expression of His goodness and designed to benefit His people. God’s [holiness](holy-holy-holy.html) is unequaled: “There is no one holy like the LORD; there is no one besides you; there is no Rock like our God” (1 Samuel 2:2; see also Leviticus 11:44–45; 19:2; Isaiah 6:3; 43:15; 1 Peter 1:15–16; Revelation 4:8\). There is no stain of evil or impurity in God: “God is light; in him there is no darkness at all” (1 John 1:5; see also Psalm 12:6; 19:8\). Another defining characteristic of God is His righteousness, meaning He exists in a state of moral perfection: “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” (Romans 3:25–26; see also 2 Chronicles 12:6; Psalm 33:5; Isaiah 45:21\). God is also [just](God-is-just.html); He is perfectly upright and fair in how he treats His creation: “Yet the LORD longs to be gracious to you; therefore he will rise up to show you compassion. For the LORD is a God of justice. Blessed are all who wait for him!” (Isaiah 30:18; see also Deuteronomy 32:4; Zephaniah 3:5; Acts 17:31; Revelation 16:5–6\). Loving, compassionate, gracious, kind, and merciful are all central descriptions of the character of God (Nehemiah 9:31\). So kindhearted and caring is He that Scripture says, “God is love” (1 John 4:8, 16\). The psalmist describes God as “compassionate and gracious” and “abounding in love and faithfulness” (Psalm 86:15\). So great is God’s love for us “that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life” (John 3:16; see also 1 John 4:9–10\). Because of His great love, Christ died for us, even while we were still sinners (Romans 5:8; see also Titus 3:4–5\). God’s mercy and compassion never fail; they are [renewed continuously](mercies-new-every-morning.html) toward us day in and day out (Lamentations 3:22–23\). Part of God’s character is [faithfulness](faithfulness-of-God.html): “God is faithful, who has called you into fellowship with his Son, Jesus Christ our Lord” (1 Corinthians 1:9; see also Isaiah 49:7 1 Thessalonians 5:24\). In our struggles and failures, God is faithful to forgive us when we confess our sin and return to Him: “If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness” (1 John 1:9\). In times when we stumble and fall, it is immensely encouraging to know that God will never abandon us. Even when we are utterly unfaithful, God remains faithful and true because that is who He is; it is God’s character to be faithful (2 Timothy 2:13; see also Revelation 19:11\). God is truthful, and His Word is true: “We know also that the Son of God has come and has given us understanding, so that we may know him who is true. And we are in him who is true by being in his Son Jesus Christ. He is the true God and eternal life” (1 John 5:20; see also John 17:17\). God and His Word form a trustworthy foundation for life (Psalm 12:6; 26:3; 33:4; 43:3; 86:11\). In Him is no falsehood, lies, or deception (Numbers 23:19; Isaiah 45:19; Romans 1:25; Hebrews 6:18\). What God says is absolutely reliable (Jeremiah 10:10\). His Word is consistent with His character and His revelation of Himself (John 7:28; 8:26\). Because of God’s character, we can count on Him to fulfill His promises (Psalm 31:5\). Patience and longsuffering are attributes of God’s character. He is “slow to anger,” dealing patiently with rebellious sinners (Exodus 34:6; Numbers 14:18; Psalm 86:15;). God was patient in delaying the flood in Noah’s time while the ark was under construction, giving sinners plenty of time for repentance (1 Peter 3:20\). Likewise, the prolonging of [Christ’s return](blessed-hope.html) is not an indication of slowness or hesitation on God’s part, but of His longsuffering, as He does not want anyone to die without the opportunity to repent, be saved, and enter into His family (2 Peter 3:9–10\). At the heart of God’s character is His desire to be a Father to all who draw near to Him (Psalm 68:5; 103:13; Isaiah 63:16; 64:8; Ephesians 4:6; 1 John 3:1\). The more deeply we dig into the Scriptures, the more we will uncover new and beautiful facets to the character of God. And the longer we spend time with Him and in His Word, the better we will know and understand His nature. We will discover that God never changes (Malachi 3:6; James 1:17\), that He is [all\-knowing](God-omniscient.html), [all\-powerful](God-omnipotent.html), and always present everywhere (Psalm 139:7–10; Hebrews 4:13\). He is perfect (Matthew 5:48\), and He is [three in one](Trinity-Bible.html). We can spend a lifetime seeking after Him and still only scratch the surface of comprehending the depth of our heavenly Father’s character.
Who was Benaiah in the Bible?	Answer Several men in the Bible bear the name Benaiah, but one stands out from the rest. Benaiah, son of Jehoiada, was one of David’s “[mighty men](mighty-men-David.html)”—his toughest military troop. The Bible describes Benaiah as a fearless warrior noted for his heroic exploits. This Benaiah is the brilliant fighter who famously “went down into a pit on a snowy day and killed a lion” (1 Chronicles 11:22\). Benaiah was from the southern Judean city of Kabzeel. Before [David](life-David.html) became king, Benaiah was making a name for himself through numerous daring military achievements: “He struck down Moab’s two mightiest warriors. He also went down into a pit on a snowy day and killed a lion. And he struck down a huge Egyptian. Although the Egyptian had a spear in his hand, Benaiah went against him with a club. He snatched the spear from the Egyptian’s hand and killed him with his own spear. Such were the exploits of Benaiah son of Jehoiada; he too was as famous as the three mighty warriors” (2 Samuel 23:20–22\). When David fled from [King Saul](life-Saul.html), he placed Benaiah in command of “the thirty” (1 Chronicles 27:6\), a select group of warriors second only to “the three” of highest rank and bravery. Later, when [Joab](Joab-in-the-Bible.html) was made commander\-in\-chief, Benaiah was appointed to a high place in David’s armed forces as commander of the [Cherethites](Cherethites.html) and Pelethites, an elite mercenary company in David’s bodyguard from Crete and Philistia (2 Samuel 8:18; 20:23; 23:23; 1 Chronicles 18:17\). Benaiah’s loyalty to King David earned him the rank of third army commander, with 24,000 men in his division. This troop served as part of the army rotation system established by King David (1 Chronicles 27:1–6\). Benaiah remained devoted to David during [Absalom’s](who-was-Absalom.html) rebellion (2 Samuel 20:23; see also 15:18\) and also when [Adonijah](Adonijah-in-the-Bible.html) attempted to take control of David’s throne (1 Kings 1:8\). Benaiah was instrumental in safeguarding the passing of the royal succession to Solomon after David’s death and thus gained the honor of assisting in Solomon’s coronation at Gihon (1 Kings 1:32–40\). As Solomon’s supreme army commander and chief bodyguard, Benaiah was responsible for executing those who opposed the new king, including Adonijah, Joab, and [Shimei](Shimei-in-the-Bible.html) (1 Kings 2:25, 34, 46\). Benaiah, a popular Hebrew name, means “the Lord has built.” Other men named Benaiah in the Bible include a warrior from the town of Pirathon, who was also one of David’s mighty men (2 Samuel 23:30; 1 Chronicles 11:31\). This Benaiah was commander of 24,000 troops as well, in the eleventh division of King David’s army (1 Chronicles 27:14\). First Chronicles 4:36 mentions a Benaiah as a descendant of Simeon and leader of his tribe. This Benaiah participated in the conquest of Gedor during [Hezekiah’s](life-Hezekiah.html) reign. Another Benaiah was one of the musicians and priests who blew the trumpet as the ark of God was brought into Jerusalem by King David (1 Chronicles 15:24\). Later, he was appointed to minister in music regularly before the ark of the covenant (1 Chronicles 16:6\). At least eight other Benaiahs appear briefly in the Old Testament (1 Chronicles 27:34; 2 Chronicles 20:14; 31:13; Ezra 10:25, 30, 35, 43; 11:1, 13\). But none of these distinguish themselves like David’s elite warrior, the Benaiah who single\-handedly executed Moab’s top soldiers, jumped into a pit in a snowstorm to wrestle and kill a lion, and outmaneuvered an Egyptian giant, slaying him with his own spear.
What does God mean when He says, “my thoughts are higher than your thoughts” in Isaiah 55:9?	Answer In a beautiful passage in Isaiah 55, the Lord cries out to Israel to return to Him and reminds them that only He can supply what they need. He then says, “For my thoughts are not your thoughts, neither are your ways my ways. . . . As the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts” (verses 8–9\). A loving parent does things for a child that the child doesn’t understand. Likewise, the Lord loves, guides, protects, and provides for us in ways we don’t understand. His thoughts are higher than ours. As an infinite Being with infinite wisdom, God knows and understands things we cannot comprehend. We are wise when we bow to that knowledge rather than demand that He do things our way. We live in a material world, so our natural focus is primarily on our physical needs. But when our thoughts are centered on mundane matters, we miss what God wants to show us. He is beyond time and space. His thoughts are always on the big picture. Our thoughts are earthly; His are heavenly. Our thoughts are limited; His are unlimited and unsearchable. When God promises that “all things work together for the good to them who love God and are called according to His purpose” (Romans 8:28\), His definition of good may not match ours. We may not see our struggles as leading to anything good because we can’t see into the future. We cannot know how God’s work in our lives will impact ourselves and countless others. He sees the whole picture; we see only the frame. Lost in our lowly thoughts, we cannot fathom the higher [plan of God](Gods-plan.html). That’s why we have to trust His character when we don’t understand. In Jeremiah 29:11 God expresses some of His higher thoughts toward Israel: “For I know the plans I have for you, . . . plans to prosper you and not to harm you, plans to give you hope and a future.” In this verse, God promised that the Israelites, exiled in Babylon, would one day return to their homeland. He encouraged them not to give up or think that the Lord had abandoned them. His thoughts toward them were higher than they could imagine, and they had to put their faith in His promises, even while enduring His discipline (2 Kings 21:14; Jeremiah 29:14\). God was reminding His children that He can see around corners and into a future that they could not see. As God’s children today, we can also claim this verse, knowing that God’s thoughts toward each of us are on a higher plane than our own. When God allows sorrow and pain to enter the lives of His beloved children, it is because His thoughts are higher than our thoughts. He intends to use our difficulties to produce the character of Christ in us (Romans 8:29\). He comforts us in our troubles so that we can learn to comfort others (2 Corinthians 1:4\). His goals for us are higher than our goals for ourselves because His thoughts always have an eternal dimension. Our experiences are small pieces in a giant puzzle that stretches across human history from beginning to end. We may not understand our part in the puzzle, but we can trust that God does. As we surrender to His plan, we set aside our earth\-bound thoughts and allow His higher thoughts to direct our paths (see Proverbs 3:5–6\).
Are we all related?	Answer Black hair, brown hair, no hair. Black skin, red skin, tan skin. Human beings come in an inexhaustible variety of sizes, shapes, colors, and personalities. But we are all part of a single race, the human race. Genesis 1 and 2 describe in detail how human beings came into existence. In the beginning, there was one man and one woman. God did not create any more humans in the way He had created them, and He gave them the command to “be fruitful and multiply and fill the earth” (Genesis 1:28\). All other humans came from those first parents, so in that sense, we are all related to each other. Even many evolutionary theories concede that human beings originated from a single set of parents (Dorit, R. L., Akashi, H., and Gilbert, W., 1995\. “Absence of polymorphism at the ZFY locus on the human Y chromosome.” Science 268:1183—1185\). The theories greatly differ in their ideas of where those parents came from and what their nature was, but it is undeniable that all human being are genetically related (see Highfield, Roger, “DNA survey finds all humans are 99\.9pc the same,” The Telegraph online, 20 Dec 2002, accessed 5/29/20\). The Bible says that those parents were birthed in the heart of a loving and powerful God (Genesis 1:26\). They were designed by Him for fellowship and love, and they were set as gardeners in His perfect world (Genesis 2:15, 19\). Before the fall, they would have been genetically perfect. Adam lived for nearly a thousand years (Genesis 5:5\), and we can assume Eve lived a similarly long time. Theoretically, the two could have had several hundred children, since their bodies did not age at the rate humans now age. Those children grew up and married each other, exponentially multiplying the human race within the first several hundred years of human existence. After several generations, human beings became so wicked that God sent a [flood](flood-just.html) to wipe out every living thing on the earth—except one man and his family (Genesis 6:5–7\). Noah, his wife, their three sons, and their wives were alone saved through the flood, along with enough animals to replenish the earth (Genesis 7:1–4\). So not only are we all related to our first parents, Adam and Eve, but we are also all related to Noah and his wife. God started over with one family and told them to “be fruitful and increase in number and fill the earth” (Genesis 9:1\). As time went on, each of Noah’s sons had more sons, and their descendants eventually became various nations (Genesis 10\). The dispersion of humanity after the [Tower of Babel](Tower-of-Babel.html) gave rise to the various language groups we see today, and it’s possible that it also contributed to the formation of the various “[races](different-races.html).” Regardless of the ethnic and racial differences we observe today, all human beings are genetically related through [Adam and Eve](Adam-and-Eve-questions.html). The fact that we are all related through Adam is spiritually significant. According to the Bible, we are all born with Adam’s sinful nature: we have a predisposition to choose our own paths and be our own gods (Romans 7:14–25\). Children do not have to be taught how to sin. It comes naturally because they inherited the same sinful nature that their parents and grandparents inherited. Romans 5:12 says that “sin entered the world through one man, and death through sin, and in this way death came to all people, because all sinned.” If Adam were not the father of all humankind, we could not have all inherited his nature. But because we’re all Adam’s children, we are all sinners like he was. “Because one person disobeyed God, many became sinners” (Romans 5:19, NLT). Adam [passed on to us](imputed-sin.html) the judgment his sin earned (Romans 3:23; 6:23\). Understanding that every one of us is born equally undeserving of God’s mercy keeps us from passing judgment on others (Romans 2:1\). And understanding that every person is also a unique individual created in the image of God helps us treat all people with respect (Genesis 1:27\). C. S. Lewis explained it this way: “There are no ordinary people. You have never talked to a mere mortal. . . . It is immortals whom we joke with, work with, marry, snub, and exploit. . . . This does not mean that we are to be perpetually solemn. We must play. But our merriment must be of that kind (and it is, in fact, the merriest kind) which exists between people who have, from the outset, taken each other seriously—no flippancy, no superiority, no presumption. And our charity must be a real and costly love, with deep feeling for the sins in spite of which we love the sinner—no mere tolerance, or indulgence which parodies love as flippancy parodies merriment” (The Weight of Glory: And Other Addresses, HarperOne, 1980, p. 46, emphasis in the original).
How old was the apostle Paul when He died?	Answer The [apostle Paul](life-Paul.html) was probably about 60 years old when he died. By first\-century standards, he lived a rather long life. Paul was born in the city of Tarsus likely sometime in the first decade AD, and he probably died sometime in the mid\- to late\-60s, which means he would have been close to 60 years old when he died. Considering the hardships he endured and the times in which he lived, Paul would have been considered an old man at his death. Initially, the Roman government treated Christianity as a sect of Judaism and thus usually afforded it a measure of religious liberty. But by AD 64, [Emperor Nero](who-was-Nero.html) was aggressively persecuting and killing Christians, blaming them for setting a disastrous fire that destroyed Rome in that year. Paul may have been one of many Christians who were falsely arrested and brutally executed at that time. It is also possible that Paul was arrested in the ensuing years, “chained like a criminal” (2 Timothy 2:9\), and sentenced to death for his heroic faith and tireless efforts in advancing the gospel of Jesus Christ. According to tradition, Paul was executed by beheading in Rome, although the exact circumstances of his trial and death were never written down. We do know from Scripture that Paul spent his final days living in the deplorable conditions of a Roman prison, awaiting his execution. Certain that his death was imminent, Paul wrote to his beloved protégé [Timothy](life-Timothy.html): “For I am already being poured out like a drink offering, and the time for my departure is near. I have fought the good fight, I have finished the race, I have kept the faith. Now there is in store for me the crown of righteousness, which the Lord, the righteous Judge, will award to me on that day—and not only to me, but also to all who have longed for his appearing” (2 Timothy 4:6–8\). Following the account of the early church historian [Eusebius](Eusebius-of-Caesarea.html), Foxe’s Book of Martyrs records that Paul was led by Nero’s soldiers “out of the city to the place of execution, where he, after his prayers made, gave his neck to the sword” (chapter 1, section X). The Lord had revealed to Paul that he would spend his days suffering for the sake of Christ’s name (Acts 9:16\). From then on, Paul lived ready to die: “I eagerly expect and hope that I will in no way be ashamed, but will have sufficient courage so that now as always Christ will be exalted in my body, whether by life or by death. For to me, to live is Christ and to die is gain” (Philippians 1:20–21; see also Acts 21:13\). Based on the book of Acts and the epistles of Paul, we know that Paul was a most determined man, enduring brutal physical attacks, oppression, and mistreatment in his endeavor to make Christ known. At last, he finished his course. Paul died in old age, a martyr and a hero of faith to believers of every century to follow.
Was Goliath one of the Nephilim?	Answer Who and what the [Nephilim](Nephilim.html) were is up for debate. Before the flood, there were Nephilim that were the offspring of “the sons of God” and “the daughters of men” (see Genesis 6:1–4\). The meaning of this passage is disputed. Regardless of their specific “DNA,” it seems that the Nephilim were extraordinary. All of them would have been killed in the flood, in which only Noah and his immediate family were spared. Nevertheless, the text indicates that the Nephilim also existed after the flood—they were “on the earth in those days—and also afterward”—that is, after the flood (Genesis 6:4\). If the Nephilim were gigantic warrior people before [the flood](Noah-flood.html), it is possible that giant warriors after the flood were also called Nephilim. A modern parallel might be the “modern superhero.” Everyone knows that Superman, Spider\-man, and Wonder Woman do not exist in real life, but the mythology of the superhero is firmly planted in our collective psyche. When, on occasion, a policeman, fireman, or a member of the armed forces performs some extraordinarily heroic and dangerous rescue, the news media might refer to that person a “real\-life superhero.” They do not mean that this person is actually endowed with superhuman powers, but that his behavior goes so far beyond the ordinary that he is living up to the commonly accepted mythology. This is a possibility in the Old Testament as well: any time an exceptional warrior was found, he was called a “Nephilim” without necessarily implying that he was the offspring of the “sons of God” in Genesis 6\. This could explain how giants—fearfully large and ferocious warriors—are called Nephilim after the flood. In Numbers, Moses sends twelve spies into the land of Canaan—the Promised Land. All the spies agreed that the land was good with plenty to offer, but ten of the spies also were fearful that Israel could not take the land because of the people living in it: “The land we explored devours those living in it. All the people we saw there are of great size. We saw the Nephilim there (the descendants of Anak come from the Nephilim). We seemed like grasshoppers in our own eyes, and we looked the same to them” (Numbers 13:32–33\). Here the Nephilim are described as the descendants of Anak and are associated with men of great size—giants. The best explanation seems to be that the word Nephilim had become a semi\-technical term for “giant warrior.” It may have held some overtones of mystery as well, similar to the modern term monster, which can refer to size, as in monster truck. It can also have dark overtones, referring to an evil character. And finally, a monster might be some kind of abnormal or terrifying creature. With our limited knowledge of the word Nephilim, the best we can say is that it appears the Nephilim were gigantic, mysterious warriors of uncertain heritage. To the people who observed them, they seemed to be unnaturally formidable, large, and fierce. Of all the giants, [Goliath](David-and-Goliath.html) is the most infamous, although the Bible never uses the term Nephilim to describe him. Goliath challenged the armies of Israel, and only David was brave enough (because he trusted fully in God) to challenge him in battle. Goliath is described this way: “His height was six cubits and a span. He had a bronze helmet on his head and wore a coat of scale armor of bronze weighing five thousand shekels; on his legs he wore bronze greaves, and a bronze javelin was slung on his back. His spear shaft was like a weaver’s rod, and its iron point weighed six hundred shekels” (1 Samuel 17:5–7\). The footnotes in the NIV explain the ancient measurements: Goliath’s height was about 9 feet 9 inches. His bronze coat of armor weighed about 125 pounds, and his spearhead weighed about 15 pounds. Of course, Goliath fell at the hand of David. God is stronger than giants. Second Samuel 21 records the demise of several giant [Philistine](Philistines.html) warriors, all said to be descended from Rapha in Gath. (Since one of the men is Goliath’s brother, we can assume that Goliath is descended from Rapha as well): “Once again there was a battle between the Philistines and Israel. David went down with his men to fight against the Philistines, and he became exhausted. And Ishbi\-Benob, one of the descendants of Rapha, whose bronze spearhead weighed three hundred shekels \[7\.5 lbs] and who was armed with a new sword, said he would kill David. But Abishai son of Zeruiah came to David’s rescue; he struck the Philistine down and killed him. Then David’s men swore to him, saying, ‘Never again will you go out with us to battle, so that the lamp of Israel will not be extinguished’” (verses 15–17\). In the course of time, in other battles with the Philistines, three more descendants of Rapha were slain: Saph; the brother of Goliath, “who had a spear with a shaft like a weaver’s rod”; and “a huge man with six fingers on each hand and six toes on each foot—twenty\-four in all” (verses 18–22\). All of these warriors were related to Goliath, but none are called Nephilim. There are a couple of other giants mentioned in Scripture. [Og, king of Bashan](Og-king-of-Bashan.html), was a huge man with a huge bed (Deuteronomy 3:11\). One of [David’s mighty men](mighty-men-David.html), Benaiah, “struck down Moab’s two mightiest warriors. He also went down into a pit on a snowy day and killed a lion. And he struck down an Egyptian who was five cubits tall. Although the Egyptian had a spear like a weaver’s rod in his hand, Benaiah went against him with a club. He snatched the spear from the Egyptian’s hand and killed him with his own spear” ( 1 Chronicles 11:22–23\). Although we don’t know how thick a weaver’s rod was, it would have to be sufficiently strong and thick enough to support the stress of weaving, and, from the way it is used in conjunction with giant warriors, we can infer that it must have been quite large. GuinnessWorldRecords.com reports Robert Wadlow, born in 1918, to be the tallest man in modern history. He grew to a height of just over 8 feet 11 inches (“The Tallest Man Ever,” accessed 5/26/20\). However, he and many other modern “giants” suffered from health problems that would not make them good “warriors.” More modest giants who are able to play professional sports are a bit smaller but still gigantic compared to the average person. There have been a good many NBA players who have been 7 feet 6 inches tall. There is no shortage of NFL players who stand 6 feet 5 inches or taller and weigh in at over 350 pounds. Professional wrestling has also had a few giants, including Andre the Giant who was 7 feet 4 inches tall and weighed over 500 pounds. It is quite possible that, at an earlier time, there was greater variation within the human gene pool, which could have produced even larger giants than we have among us today. Goliath was very likely not the offspring of humans and angels, and he is never called a Nephilim; however, he was a fierce, gigantic warrior and might have been described, in the parlance of the Philistines or Israelites, as a “modern\-day Nephilim.”
How should Christians respond to someone who leaves the faith?	Answer Our understanding of anyone’s situation is limited, of course, but when a “Christian” leaves the faith or renounces belief in God, we do have some general guidelines for how to respond. In many cases of high\-profile individuals leaving the faith, we observe that their departures from the faith were not “de\-conversions” as much as “realizations.” As individuals who leave their faith behind tell their stories, we often see that they gradually grew uncomfortable with and eventually rejected aspects of Christian culture and belief. They knew for quite a while that they were going through the motions and simply “playing along” with Christianity. After a while, these individuals accepted that they lacked a deep or connected sense of truth. They didn’t change their ideology, per se, only their identification. For most of those who turn their backs on God, losing faith really means recognizing they never had faith to begin with. What they had was a vague intellectual agreement with some of the tenets of the gospel, some family traditions, some social connections, and (in the high\-profile cases) a bright career path. But, when questions arose, they didn’t have actual faith or trust in the Savior. By and large, that’s the reason people who once identified as Christians change their minds. It’s not that they were true believers, then stopped; it’s that they came to embrace the fact that they were never true believers at all. Jesus’ [parable of the four soils](parable-sower.html) illustrates what happens in the hearts of those who fall away from the faith (Matthew 13:1–23\). The seed springs up in the stony ground, and for a while things look good, but there was never any root. Lacking true depth, plants wither and die; lacking a true change of heart, so\-called faith disappears. But there is another legitimate possibility to explain the behavior of those who leave the faith—in [another of Jesus’ parables](parable-prodigal-son.html). It could be that those who seem to fall away are undergoing a prodigal\-type experience (see Luke 15:11–32\). If they are truly saved, then what we see as their departure from the faith is a tragic victory of sin in their lives. Such willfulness will be resolved, eventually. Legitimate Christians can sin, and they can struggle with doubt, but they will come out of it, often after a time of divine discipline (see Galatians 6:1–5 and Hebrews 12:4–13\). Either way—whether those who leave the faith are like the stony ground or like the prodigal son—the situations are heartbreaking. Such instances should be addressed with love and honesty. It’s almost impossible for us to know, for certain, what’s happening in anyone’s heart (1 Samuel 16:7\). But Scripture is clear that those who are born again cannot lose that status (John 10:28\). It is also clear that even those who are saved can risk serious consequences for disobedience (see 1 Corinthians 5:5 and Galatians 6:7\). The best thing to do when we have [doubts](Bible-doubt.html) is recognize that God allows us the space to express them (Mark 9:24; Habakkuk 1:2–4\). He knows we will struggle with our experiences (John 16:32–33\). It’s critical to know that He provides answers when we seek them (Matthew 7:7–8\). Scripture (John 20:31; 2 Peter 1:16; Luke 1:1–4\) and nature (Romans 1:18–20; Psalm 19:1\) both serve to provide evidence and reasons to believe. That does not make the answers simple, but they are there (1 John 4:1\). We can and should seek the advice of those with more experience and wisdom to help us answer those questions (Proverbs 11:14; Philippians 3:14–15\). Perhaps more than anything, it’s essential to remember that “I don’t understand” is not the same as “this cannot be true.” Most people who “de\-convert” reach a crisis point where they do not agree with God and refuse to accept that they could be wrong; on the basis of that, they decide God does not exist. Sooner or later, what a person wants to believe becomes more important than any evidence to the contrary (see John 5:39–40\). Some questions are hard, and not all have happy answers. But there are answers. Many seekers and skeptics have found them (1 Peter 3:15\). Our prayer is that those who leave the faith will come back to the truth. If they don’t, it only proves that merely saying, “I am a Christian,” is not self\-authenticating, even when a person is sincere (Matthew 7:21–23; Mark 13:13\).
How tall was Adam?	Answer The Bible is silent regarding the height of Adam. This may seem like a strange topic for a question, but there are some who speculate that Adam and Eve were actually created much taller than the average human today. According to one theory, Adam and Eve were about 15 feet tall. Theories of a super\-size Adam start with the fact that people before the flood lived extraordinarily long lives (Adam lived to be [930 years old](how-old-was-Adam-when-he-died.html), according to Genesis 5:5\). There’s also the assumption that Adam was created with superior intellect. Through the centuries after the fall, humanity has decreased in longevity, in intellect, and—by extrapolation—in height. The presence of very large animals and insects in the fossil record lends support to the theory that Adam was very tall. In 1940, the fossilized wing of Meganeuropsis americana was unearthed in Oklahoma. This dragonfly\-like insect had a wingspan of almost two and a half feet (Harvard Magazine, Nov\-Dec 2007, “DRAGONfly,” www.harvardmagazine.com, accessed 5/20/20\). In 2020, fossils of giant turtles were found in northern South America: the shell of Stupendemys geographicus measures nearly nine and a half feet long, about 100 times the size of its nearest living relative (The Washington Post, Feb 13, 2020, “Turtles the Size of a Car Once Roamed the Earth. Scientists Just Found Their Fossils,” Reis Thebault, www.washingtonpost.com/science, accessed 5/20/20\). Those who conjecture that Adam was taller than modern man reason that, if the animals were extra big in “prehistoric” times, why not humans? Another bit of “evidence” suggesting that Adam was of great height is the mention of “[giants](giants-in-the-Bible.html)” in the Bible: the Amorites of Canaan, the [Rephaim](Rephaim.html), and Goliath the Philistine, for example. When encountering the people of Canaan, the majority of the Israelite spies claimed that “the land we explored devours those living in it. All the people we saw there are of great size” (Numbers 13:32\). Amos states how the [Amorites](Amorites.html) were tall in stature, hyperbolically comparing them to tall cedar trees (Amos 2:9\). A Rephaite, [King Og](Og-king-of-Bashan.html) of Bashan, who opposed the Israelites in Moses’ time, is also described as a giant in the Bible, having a bed that was “more than nine cubits long and four cubits wide” (Deuteronomy 3:11\). If the bed matched his stature, then Og could have been around 13 feet tall. Furthermore, [Goliath](how-tall-was-Goliath.html) is described as being six cubits and a span, which is over nine feet in height (1 Samuel 17:4\). Could the great stature of these historical characters be a residual effect of Adam’s genetics? Some say “yes.” There is also the occurrence of gigantism in humans. Robert Wadlow was measured at 8 ft, 11\.1 in. before his death in 1940 (“The Tallest Man Ever,” www.guinnessworldrecords.com, accessed 5/20/20\). It is doubtful, however, that people like Wadlow are proof that Adam was as tall: modern gigantism is a physical disorder, and individuals who grow to excessive heights almost always struggle with heart and circulatory problems. The idea that Adam was a giant finds support in Islam, as well, although the Islamic tradition takes an extreme view. In the [hadith](hadith-in-Islam.html), Abu Huraira relates that “the Prophet said, ‘Allah created Adam, making him 60 cubits tall’” (Sahih al\-Bukhari, Book 55, Hadith 543\). This would make Adam about 90 feet tall. Despite making some intriguing claims, the theory that Adam and Eve were giants has no biblical evidence to support it. We have no hint in Scripture of how tall Adam was. There have been historical instances of people growing very tall, but to use those anomalies to propose a specific height for Adam is unwarranted. And extrapolating the average height of man based on the size of extinct insects and reptiles involves a similar amount of conjecture.
Who is the king of the North in Daniel 11?	Answer The “king of the North” mentioned in Daniel 11 is actually a series of Greek kings in Syria of the Seleucid dynasty. Syria is to the north of Israel, so the king in Syria is the “king of the North.” Egypt is to the south of Israel, so the series of Egyptian kings of the Ptolemaic dynasty is the “[king of the South](King-of-the-South.html)” in this passage. 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 posit that it is prophecy ex eventu, that is, prophecy “after the fact,” which would not really be prophecy at all. Daniel 11 starts with a mighty Greek king whose kingdom is divided after his death. All agree that this is [Alexander the Great](Alexander-the-Great.html), who died in 323 BC in the prime of life and whose empire was divided among his four generals. 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; rather, they are the rulers of the Ptolemaic dynasty (headquartered in Egypt) and the Seleucid dynasty (headquartered in Syria). These two dynasties were antagonistic toward each other, and Israel was caught in the middle. The king of the North is the Greek king of Syria, of the Seleucid dynasty. Here are some key terms to remember: North \= Syria \= the Seleucid dynasty, which included several kings with the name Antiochus South \= Egypt \= the Ptolemaic dynasty Here is the prophecy of 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 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 (“the North”) had been a subject of Ptolemy in Egypt (“the South”), 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 from that union. But the king of the North died suddenly, and the wife and child were murdered in 246 BC. Instead of sealing an alliance, the two kingdoms went to 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 military campaign against the North in 245—241 BC. Later, the Syrian kingdom in the North 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 killed about one fifth of the Syrian forces, 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, control of Israel passed to the Seleucid king of the North in 200 BC. Some Israelites supported the Seleucids against the Ptolemies, considering the Ptolemies to have been oppressors. 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: The rival kingdoms attempted another 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 the marriage, the queen’s loyalty shifted to her husband. Since the subterfuge did not work, the Seleucid king of the North attacked a number of Greek islands and part of Asia Minor, despite being warned by the Romans to stay out of Greece. The Romans attacked and defeated him at Thermopylae in 191 BC. The king of the North was humiliated and was forced to pay 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 satisfy Rome. His attempt to loot the temple in Jerusalem to get tribute money was unsuccessful. This king had a short, 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 was a thug and a madman with a special vendetta against Jerusalem. He was behind the murder of the high priest. Although he took the name Epiphanes (“God manifest”), some 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 young and inexperienced king of Egypt, relying on unsuitable advisors, was defeated. In negotiations, neither king was honorable. Antiochus left Egypt the victor. On his way home, he looted the temple in Jerusalem, stationed a garrison there, and defiled the temple by sacrificing unclean animals. In the New Testament, the descriptions of “[the Beast](beast-of-Revelation.html)” are reminiscent of the actions of Antiochus Epiphanes. 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: Antiochus returned home but soon decided to invade the South again. He was intercepted by the Romans, who told him to “cease and desist.” He had no choice but to comply, but the incident humiliated him and 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: Attempting to loot the temple a second time, Antiochus tried to buy off Jewish officials, and he stopped the daily sacrifices. This time, however, 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 against Antiochus 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. This person 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 North is the ruling king in Syria, whoever he was at any given time, not a specific individual. If the final verses of Daniel 11 refer to the yet future “end times,” then the specific identity of this future king of the North (the Beast or the Antichrist) is yet to be revealed, and his headquarters may or may not include Syria.
What are the satanic verses?	Answer The satanic verses are two lines in [the Quran](what-is-the-Quran.html) that, according to some versions of Muslim history, [Muhammad](who-was-Muhammad.html) spoke under the direction of Satan rather than Allah. Some early Muslim sources record that Muhammad admitted that Surah (“Chapter”) 53, verses 21–22 of the Quran, as they originally read, were the result of a satanic trick that he thought was a genuine revelation from Allah. If this tradition is true, Muhammad’s position as a true prophet would be in dispute because he had been deceived by Satan. The background behind the satanic verses is that, early on, the number of Muhammad’s followers was growing slowly, and he was in conflict with Arabs. In order to ease the conflict, he received the following revelation: Surah 53:19–20: “So have you considered al\-Lat and al\-'Uzza? And Manat, the third \[goddess]—the other one?” Al\-Lat, al\-'Uzza, and Manat were three pagan Arab deities. Following Surah 53:20, the devil interjected his own words onto Muhammad’s tongue, and the result was Surah 53:21–22 (the “satanic” version): “These are the exalted cranes \[intermediaries] Whose intercession is to be hoped for!” According to these verses, the three pagan deities are recognized to be legitimate, and Muhammad can seek their intercession on his behalf. By Muhammad recognizing these Arab deities, he was able to ease tensions with the Arabs. Later, he explained what looked like a lapse into polytheism by saying that Satan had tricked him. He also said that the angel Gabriel came to him and told him that occasionally Satan fools even true prophets. At the time, this explained how an error was introduced into the Quran. Later, this admission was seen to be damaging to Muhammad’s character, so the verses were changed altogether, and the story of his confession was squelched. This is documented in early Muslim sources still available today, although Muslim apologists also point out that there are earlier biographies of Muhammad that do not record this story. The following passage is from one early source (AD 915\) that does record it: “When \[the pagan] Quraysh heard this, they rejoiced and were happy and delighted at the way in which he spoke of their gods, and they listened to him, while the Muslims, having complete trust in their prophet in respect of the messages which he brought from God, did not suspect him of error, illusion, or mistake. When he came to the prostration, having completed the surah, he prostrated himself and the Muslims did likewise, following their prophet, trusting in the message which he had brought and following his example. Those polytheists of the Quraysh and others who were in the mosque likewise prostrated themselves because of the reference to their gods which they had heard, so that there was no one in the mosque, believer or unbeliever, who did not prostrate himself. The one exception was al\-Walid b. al\-Mughirah, who was a very old man and could not prostrate himself; but he took a handful of soil from the valley in his hand and bowed over that. Then they all dispersed from the mosque. The Quraysh left delighted by the mention of their gods which they had heard, saying, ‘Muhammad has mentioned our gods in the most favorable way possible, stating in his recitation that they are the high flying cranes and that their intercession is received with approval’” (The History of al\-Tabari, Vol. VI: Muhammad at Mecca, trans. by W. Montgomery Watt and M. V. McDonald, State University of New York Press, 1988, pp. 108–109\). A thorough evaluation of the evidence for and against the satanic verses is beyond the scope of this article. The Satanic Verses is also a 1988 novel by British\-Indian novelist Salman Rushdie. The title itself was offensive to Muslims, and the novel was said to be loosely based on the life of Muhammad and includes a number of terms and concepts that are also offensive to Muslims. As a result, the Ayatollah Khomeini, then supreme leader of Iran, issued a fatwa ordering the death of Rushdie, and for a while he had to go into hiding. Attempts were made on his life, and bookstores that sold the book were also targeted for violence. Subsequently, Rushdie apologized for offending Muslims; however, the apology was rejected. Although the furor has subsided and Rushdie has been able to move about freely and has published more books, the fatwa has never been rescinded.
Why am I here?	Answer Why am I here? is a timeless question, inevitably tied to questions of purpose and personal worth. It’s an important question to ask, and the answer one arrives at determines how one thinks of himself and interacts with the world. Some people advocate the idea that humans came about by impersonal, [evolutionary processes](creationism-vs-evolution.html) and that life is just an accident. If that’s the case, then there’s no real reason for why we are here—life has no ultimate purpose. The Bible says otherwise. Genesis 1:1–27 describes how an intelligent Creator purposefully made all things in six days, including the first man and woman. God said, “Let us make man in our image, in our likeness, and let them rule over the fish of the sea and the birds of the air, over the livestock, over all the earth, and over all the creatures that move along the ground” (verse 26\). The Lord created mankind to bear His image and rule His creation, but the first humans chose to disobey God and brought sin and death into the world (Genesis 3:12–19; Romans 5:12\). Since that time, mankind has been estranged from God (Isaiah 59:2; Romans 3:23\). Without an anchoring relationship to the Lord, we are left wondering who we are, why we are here, and what our purpose is. Why am I here? To [glorify God](glorify-God.html). Ultimately, God created us for His glory; our purpose is to glorify Him and, in this fallen world, to make Him known to others (Isaiah 43:7; Matthew 28:18–19\). Human beings are not accidents; we are not here by chance. Many passages in the Bible make it clear that the purpose of humans is to give God praise and glory, for He created us and gave us life (Ecclesiastes 12:13; Revelation 4:11\). Augustine of Hippo sums up our purpose and our deep desire in his Confessions: “Thou hast made us for thyself, O Lord, and our heart is restless until it finds its rest in thee” (1\.1\.1\). The general reason why we are here—to glorify God—extends to each of us specifically. Psalm 139:16 indicates that God’s purpose for us is as precise as it is personal: “You saw me before I was born. Every day of my life was recorded in your book. Every moment was laid out before a single day had passed” (NLT). According to this verse, God is in control of three things that intimately concern each of us: 1\) the beginning of each life, 2\) the length of each life, and 3\) the exact plan for each life. Why am I here? To be reconciled to God, who “commands all people everywhere to repent” (Acts 17:30\). Jesus died in our place, taking the punishment for our sins upon Himself (Romans 5:6–8; 2 Corinthians 5:21\). Through His resurrection, He conquered sin and death and made it possible for us to have a relationship with God, thus restoring the relationship that was fractured at the fall of mankind (2 Timothy 1:10; Romans 5:10\). By repentance and faith in Jesus’ death and resurrection, we are set free from sin. The Bible describes God as “not wanting anyone to perish, but everyone to come to repentance” (2 Peter 3:9\). Why am I here? To serve the Lord and obey Him. “When all has been heard, the conclusion of the matter is this: Fear God and keep His commandments, because this is the whole duty of man” (Ecclesiastes 12:13, BSB). There is no higher purpose than being a servant of the King of the universe (see Psalm 84:10\). Why am I here? To prepare for eternity. Those who are confused about why they are here may end up pursuing pleasure or wealth or fame as the goal of life, but all of those things are vanity, as the [book of Ecclesiastes](Book-of-Ecclesiastes.html) attests. Part of why we’re here is to ready ourselves for the inevitable journey we must take after death: “People are destined to die once, and after that to face judgment” (Hebrews 9:27\). Jesus promoted an eternal perspective, asking, “What good is it for someone to gain the whole world, yet forfeit their soul? Or what can anyone give in exchange for their soul?” (Mark 8:36–37\). In knowing, glorifying, and serving the Lord, we have the answer to why we are here. In all that we do, even in [everyday tasks](glorify-God-in-everything.html), we can glorify God (1 Corinthians 10:31\). Since the Lord uniquely made each one of us, we can glorify Him in ways unique to our personalities, talents, and gifts (see Psalm 139:13–14; 1 Peter 4:10–11\). Because God created us, loved us, and redeemed us in Christ, He is worthy of all praise and glory, and our lives should be a testimony to His grace and goodness.
What is the importance of Samaria in the Bible?	Answer Samaria was both a region and a city that experienced many changes throughout biblical history. In Hebrew, the name Samaria means “watch\-mountain” or “watch\-tower,” which correlates with its hilly features (Easton’s Bible Dictionary, “Samaria”). The place is referred to as “the hill of Samaria” in 1 Kings 16:24\. The city of Samaria was located in central Israel, about 30 miles north of Jerusalem and about 6 miles northwest of Shechem. Samaria’s hilly geography matches the ups and downs of its history. As the Israelites were dividing the Promised Land, the region of Samaria was given to the tribes of Ephraim and Manasseh. [King Omri](King-Omri.html), the sixth king of the northern kingdom of Israel, bought a hill in the Valley of Shechem in the region of Samaria and built the city of Samaria, which became his capital city (1 Kings 16:23–24\). Eventually, the name of the capital was applied to the entire northern kingdom. Omri’s son, [King Ahab](King-Ahab.html), erected a temple to Baal in the city of Samaria (1 Kings 16:32\). Within the region of Samaria, in the city of Sychar, was Jacob’s well. This was the location of Jesus’ conversation with the [Samaritan woman](woman-at-the-well.html), who asked, “Are you greater than our father Jacob, who gave us the well and drank from it himself, as did also his sons and his livestock?” (John 4:12\). Later in the conversation, she brought up a centuries\-old controversy: “Our ancestors worshiped on this mountain, but you Jews claim that the place where we must worship is in Jerusalem” (verse 20\). “This mountain” is a reference to [Mount Gerizim](mount-Gerizim.html) in the central Samaritan highlands, the place where the Samaritans had built their own temple, which they considered the true temple of God. The region of Sychar (also called Shechem) in Samaria was also the place where Abram built an altar, after God promised him the land of the Canaanites (Genesis 12:6–8\). Later, Abraham’s grandson Jacob bought some land near Shechem and built an altar there (Genesis 33:18–20\). The Jews of Jesus’ day disliked the [Samaritans](what-is-a-Samaritan.html) because of their religious syncretism and their mixed racial heritage. The temple in Samaria located on Mount Gerizim was destroyed in 129 BC by the Jews, adding to the hostility between the two groups. Modern Samaritans continue to worship at the ancient site (William Smith, Smith’s Bible Dictionary, Revised Edition, A. J. Holman, 1979, p. 113\). Samaria is included as one of the geographical locations in Jesus’ [Great Commission](great-commission.html): the good news must be proclaimed there (Acts 1:8\). Once the church was scattered after Stephen’s martyrdom, many Christians fled to the surrounding areas, including Samaria (Acts 8:1\). Luke records that “Philip went down to a city in Samaria and proclaimed the Christ there. When the crowds heard Philip and saw the miraculous signs he did, they all paid close attention to what he said. With shrieks, evil spirits came out of many, and many paralytics and cripples were healed. So there was great joy in that city” (Acts 8:5–8\). Being the capital of the northern kingdom of Israel, the city of Samaria, now modern\-day Sebastia, holds a significant place in the Bible. As a region, Samaria was significant in the Old Testament as being synonymous with the northern kingdom and in the New Testament as an idolatrous area Jews tried to avoid. Despite Samaria’s checkered history and the Jews’ general dislike of the people of the region, Jesus Himself evangelized the area and mandated that the gospel be preached there after His ascension. God’s message of salvation extends to all.
Where did Noah live?	Answer Noah almost certainly lived in [Mesopotamia](Mesopotamia-in-the-Bible.html), the land situated between and around the Tigris and Euphrates rivers. The Greek word Mesopotamia literally means “in the midst of the rivers” or “between the rivers.” The territory generally applies to the entire Tigris\-Euphrates Valley, including the area in between and bordering those two rivers down to the Persian Gulf. Today, the northern reaches of Mesopotamia are called Al\-Jazira, the Arabic word for “island.” This region of the Middle East makes up part of northern Iraq and extends to eastern Turkey and the extreme northeast of Syria. Mesopotamia plays a considerable role in Old Testament history, including the story of Noah. Much of the densely packed narrative in the first eleven chapters of Genesis focuses on this region. The Garden of Eden, where civilization began, was in this general vicinity. Two of the rivers in Eden are identified as the Euphrates and the Tigris (Genesis 2:10–14\). Some of the ancient flood narratives that most closely parallel the biblical record of Noah’s flood come from Mesopotamia. The Gilgamesh Epic, Eridu Genesis, and Atrahasis are all Mesopotamian compositions that contain striking similarities to the Bible’s flood story. After the flood, the Bible states that the ark came to rest on the mountains of Ararat (Genesis 8:4\), a mountainous region located in modern\-day Turkey. The mountains of Ararat sit at the northern edge of Mesopotamia. So it is likely that Noah and his family lived in Mesopotamia after the flood, as well. The first king in Mesopotamia after the flood was Nimrod, the grandson of Noah’s son Ham (Genesis 10:8\). Nimrod’s empire spanned all of Mesopotamia, including what would later be Babylonia and Assyria. The account of Nimrod is contained in the history of most Middle Eastern cultures, and not just that of the Hebrew people. While we cannot know for sure where Noah and his family settled after the flood, Noah’s descendants founded several cities, such as Babylon, Calah, Erech, and Nineveh, all located in Mesopotamia (Genesis 10:10–31\). Mesopotamia was also the birthplace of Abraham (Genesis 11:27—12:4\). The best deduction, based on the biblical evidence, is that Noah lived in or near Mesopotamia.
What does God mean when He says, “my ways are higher than your ways” in Isaiah 55:9?	Answer Isaiah 55:8–9 says, “For my thoughts are not your thoughts, neither are your ways my ways. . . . As the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts.” God’s infinite thoughts are far greater than our limited ability to comprehend them. The psalmist exclaimed, “How precious to me are your thoughts, God! How vast is the sum of them!” (Psalm 139:17\). [God’s thoughts](my-thoughts-are-higher-than-your-thoughts.html) and His ways don’t always make sense to us, but we can rest in the knowledge that He is always good, and, therefore, everything He does is good (Psalm 13:6; 100:5\). The human heart is filled with [questions for God](question-God.html): “Why?” “When?” “How?” We often wrestle with faith because of those questions. How can we fully trust a God we don’t understand? How can we have faith when God’s ways seem even cruel at times? When we try to comprehend God’s ways, we can become frustrated. His ways are higher than our ways, and His actions often do not make sense to our earth\-bound minds. We question God’s ways when young people die, when tragedies strike righteous people, when the wicked prosper (see Psalm 73\). So we beat on heaven’s door with our demand for answers, and no answer comes but this one: “My ways are higher than your ways.” The key to finding peace with ways that we don’t understand is in Psalm 131: “My heart is not proud, Lord, my eyes are not haughty; I do not concern myself with great matters or things too wonderful for me. But I have calmed and quieted myself, I am like a weaned child with its mother; like a weaned child I am content” (verses 1–2\). A just\-weaned child does not understand everything his mother does. She may correct him, take him to the doctor for vaccinations, and tell him “no” when he wants something very much. But he trusts her and loves her because he knows she loves him. He rests on his mother in complete humility and trust in her superior wisdom and provision. That’s what we must do with God when His ways are beyond our comprehension. If we try to understand God’s ways from earth looking up, we won’t find many answers. Instead, God left us a clue in the word higher. His ways are not merely different from ours, they are higher. Better. Superior. They exist on a grander scale. He parted the Red Sea because it fit His plan for Israel (Exodus 14:21; Psalm 66:6\). He made the sun stand still so Joshua’s army could defeat their enemies (Joshua 10:12–13\). He sent an angel to let Peter out of jail (Acts 12:6–10\), but He allowed James to be executed (Acts 12:2\). God has allowed some of His faithful servants to suffer terrible fates, even though He could have delivered them if He chose (Hebrews 11:32–40\). When we try to make sense of these events with our natural minds, we won’t get anywhere. Instead, God invites us to come up higher and learn to see life from His perspective. From earth looking up, we see only confusion. But from heaven looking down, we see a plan unfolding. In Isaiah 46:9–11, the Lord lays out His sovereign plan to use the Persian king Cyrus: “I am God, and there is no other; I am God, and there is none like me. I make known the end from the beginning, from ancient times, what is still to come. I say, ‘My purpose will stand, and I will do all that I please.’ From the east I summon a bird of prey; from a far\-off land, a man to fulfill my purpose. What I have said, that I will bring about; what I have planned, that I will do.” We may not know why God needs a “bird from the east” or why He would want to use a man like Cyrus. The man “from a far\-off land” may not himself understand why he is moving across the world. But those who trust the Lord can rest in the confidence that God is at work. The Bible gives little room for the idea of coincidence (Proverbs 16:33; Psalm 37:23\). In God’s “higher ways,” everything happens for a reason and will be woven into the fabric of God’s good plan for those who love Him (Romans 8:28\). God’s ways are higher than our ways because His ways are always part of a bigger plan. We see only our small piece of the puzzle; God sees the finished work. We see a portion of the jumbled back of the tapestry; God is the Weaver at the loom. When our desire is to live in step with His plan, we can have confidence that, even when bad things happen, God is still in control. He often takes what Satan meant for evil and turns it into good for the salvation of many (see Genesis 50:20\). God’s priorities are the magnification of His glory and the expansion of His kingdom (Psalm 97:6; Luke 8:1\). When God’s glory and God’s kingdom are our priorities, too, we learn to rejoice that His ways are higher than our ways (1 Corinthians 10:31\).
Who was John Foxe?	Answer John Foxe (also spelled Fox, 1516—1587\) was an English Puritan preacher and church historian. As a youth, Foxe’s brilliance was recognized, and at Oxford University he earned a master’s degree and a fellowship (similar to a modern scholarship) at Magdalen College. His first literary endeavors were in poetry and Latin comedies. Foxe began researching church history to help him better understand the controversies regarding the Catholic Church and the [Reformation](Protestant-Reformation.html) (see “Sketch of the Author” in Foxe’s Book of Martyrs, Create Space Independent Publishing, 2017, p. ix). Foxe studied the Scriptures as well as the writings of the early church fathers. When he finally and publicly embraced Protestantism, he was denounced as a heretic by the college, lost his fellowship, and was disowned by his family. He turned to tutoring to earn a living and had to live in hiding for a while. When Edward VI (1537—1553\), who was sympathetic to Protestantism, came to the throne, Foxe was able to move about publicly. However, when the Roman Catholic Mary I (“[Bloody Mary](Bloody-Mary.html),” 1516—1558\) came to power, Foxe fled to Europe where he began working as a printer. In Switzerland, Foxe published a work on [martyrs](Christian-martyrs.html) of the early church, first in Latin (1554\) and then in English (1563\). Because so many English Protestants were martyred during Mary’s reign, Foxe felt the need to add to his work to include more recent history. With the ascension of Queen Elizabeth I, who was sympathetic to Protestantism, Foxe returned to England where he received a pension from one of his former students. “On his resettlement to England, he employed himself in revising and enlarging his admirable Martyrology. With prodigious pains and constant study he competed that celebrated work in eleven years. For the sake of greater correctness, he wrote every line of this vast book with his own hand, and transcribed all the records and papers himself. But in consequence of such excessive toil, leaving no part of his time free from study, nor affording himself either the repose or recreation which nature required, his health was so reduced, and his person became so emaciated and altered, that such of his friends and relations as only conversed with him occasionally could scarcely recognize his person. Yet, though he grew daily more exhausted, he proceeded in his studies as briskly as ever, nor would he be persuaded to diminish his accustomed labors. The papists foreseeing how detrimental his history of their errors and cruelties would prove to their cause, had recourse to every artifice to lessen the reputation of his work; but their malice was of signal service, both to Mr. Fox himself, and to the Church of God at large, as it eventually made his book more intrinsically valuable, by inducing him to weigh, with the most scrupulous attention, the certainty of the facts which he recorded, and the validity of the authorities from which he drew his information” (“Sketch of the Author,” p. ix). Foxe’s book was formally titled A History of the Lives, Sufferings, and Triumphant Deaths of Many of the Primitive As Well As Protestant Martyrs. The title is often given as Acts and Monuments of the Christian Church but has come to be known simply as Foxe’s Book of Martyrs. Four editions were released during Foxe’s lifetime, as the author continued to research, respond to critics, and incorporate new material. The original edition (1563\) “was a striking volume with extensive documentation, stirring narrative, and horrifying woodcut illustrations, including accounts of many of the 300 martyrs of Mary’s reign” (christianitytoday.com/history/people/scholarsandscientists/john\-foxe.html, accessed 5/28/2020\). The second edition (1570\) was about 2,500 pages long. Foxe’s Book of Martyrs is considered a landmark of church history and martyrology. It was instantly popular, and the second edition “was ordered displayed in every church, common hall, and college” in England (ibid.). Since Foxe’s death, others have continued to add to the work to include martyrs after Mary I up to the present day, and the book is often released in an abridged format. After the publication of his work, Foxe continued to work for religious tolerance in England. When the plague broke out, rather than leaving, he stayed to minister in London as best he could. He was a friend to the poor. He also prevailed upon Queen Elizabeth to abandon the practice of executing religious opponents (“Sketch of the Author” p. ix). “At length, having long served both the Church and the world by his ministry, by his pen, and by the unsullied luster of a benevolent, useful, and holy life, he meekly resigned his soul to Christ, on the eighteenth of April, 1587, being then in his seventieth year of his age. He was interred in the chancel of St. Giles’, Cripplegate; of which parish he had been, in the beginning of Elizabeth’s reign, for some time vicar” (ibid., p. ix) Foxe’s Book of Martyrs proved to be highly influential in shaping English views of Catholicism. It is one of the reasons that Queen Mary I was given the nickname “Bloody Mary.” For decades, Foxe’s book and the Bible were the only reading material widely available to people in England. [John Bunyan](John-Bunyan.html) had those two books with him in prison, and he read them over and over for encouragement and inspiration as he endured his own persecution and wrote The Pilgrim’s Progress. What follows are the main divisions of the original work: The First Book: The acts and monuments, containing the three hundred years next after Christ, with the ten persecutions of the primitive church. The Second Book: Containing the next three hundred years following with such things specially touched as have happened in England from the time of King Lucius to Gregorius, and so after to the time of King Egbert. The Third Book: From the reign of King Egbertus unto the time of William the Conqueror. The Fourth Book: Containing another three hundred years, from William the Conqueror to the time of John Wickliffe, wherein is described the proud and misordered reign of Antichrist beginning to stir in the church of Christ. The Fifth Book: The last three hundred years from the loosing out of Satan. The Sixth Book: Pertaining to the last three hundred years from the loosing out of Satan. The Seventh Book: Of the acts and monuments, beginning with the reign of King Henry the Eighth. The Eighth Book: Pertaining to the last three hundred years from the loosing out of Satan. Continuing the history of English matters appertaining to both states, as well ecclesiastical, as civil and temporal. The Ninth Book: Continuing the acts and things done in the reign of King Edward the Sixth. The Tenth Book: The beginning of the reign of Queen Mary. The Eleventh Book: Wherein is discoursed the bloody murdering of God’s saints, with the particular processes and names of such good martyrs, both men and women, as, in this time of Queen Mary, were put to death. The Twelfth Book: Containing the bloody doings and persecutions of the adversaries, against the faithful and true servants of Christ, with the particular processes and names such as were put to slaughter from the beginning of January, 1557, and the fifth year of Queen Mary. The Appendix: Of such notes and matters, as either have been in this history omitted, or newly inserted.
Why did Jesus choose Peter, James, and John to be His inner circle?	Answer Jesus officially chose His [twelve disciples](twelve-apostles-disciples-12.html) in Luke 6:12–16\. That group comprised Simon Peter, Andrew, James, John, Philip, Bartholomew, Matthew, Thomas, James son of Alphaeus, Simon the Zealot, Judas son of James, and Judas Iscariot. Of those twelve, three disciples (Peter, James, and John) seem to have been the closest to Jesus and acted as an “inner circle” to Christ. Peter, James, and John were among the earliest of Jesus’ disciples who had been with Him the longest (Luke 5:4–11\). But the Bible does not say why Jesus chose Peter, James, and John as His inner circle. These three men were present with Jesus during special events, being eyewitnesses of Jesus’ transfiguration (Mark 9:2–3\), witnessing Jesus raise Jairus’s daughter from the dead (Luke 8:49–56\), and accompanying Him while He prayed in the Garden of Gethsemane (Matthew 26:36–38\). Thus, these three witnessed Jesus’ greatest moments of glory and His darkest trials. They were His closest friends. Perhaps the reason why Peter, James, and John were chosen to be Jesus’ inner circle was that He was making a special effort to prepare these three for the leadership roles they would later occupy in the fledgling church. Peter, whose nickname meant “the rock,” was the first of the disciples to express faith in Jesus as the Messiah and Son of God (Matthew 16:16\). After his failure and denial of Jesus, the Lord restored him, and Peter went on to be a leader in the early church (John 21:15–19\). Significantly, on the Day of Pentecost, Peter boldly preached to the crowd, and the Holy Spirit worked in the hearts of the listeners, so that 3,000 people put their faith in Jesus that day (Acts 2:41\). James and John, who were nicknamed “[Sons of Thunder](sons-of-thunder.html)” because of their boldness (Mark 3:17; Luke 9:54\), also became prominent leaders in the early church. They both expressed a willingness to be martyred because of their faith in Jesus (Matthew 20:22\), and they both suffered for Christ. James was the first of the disciples to be slain for Christ (Acts 12:1–2\), and John was the last of the Twelve to die, after being exiled for his faith (Revelation 1:9\). Jesus deliberately chose His twelve disciples and purposefully chose His inner circle, as well. At the ascension of Christ, the eleven remaining apostles were given the same [mission](great-commission.html), to spread gospel and make disciples of all nations (Matthew 28:18–20\). Peter, James, and John, Jesus’ “inner circle,” were instrumental in fulling that mission. Having been eyewitnesses to several amazing events in Jesus’ ministry, the three were well\-prepared for their future service. The special attention Jesus gave to Peter, James, and John was, according to author Michael Hyatt, part of Jesus’ leadership strategy. Rather than try to build a broad reach for His ministry, Jesus shunned popularity and “focused on true depth and long\-term impact” (“The Leadership Strategy of Jesus,” michaelhyatt.com/the\-leadership\-strategy\-of\-jesus, accessed 5/27/20\). Jesus’ teaching was rooted deeply in these three men, and each one made a lasting impact in the church for the glory of God. These three fishermen were truly made into “fishers of men” (Matthew 4:19\).
What does the Bible say about being zealous / having zeal?	Answer Zeal can be defined as “focused desire, characterized by passion and commitment.” The Bible often describes God and His followers as zealous. In the Old Testament (NIV), zeal is found 16 times and zealous 6 times; in the New Testament (NIV), zeal is found 5 times and zealous 7 times (Logos Bible Word Study). Typically, the Hebrew and Greek words for “zeal” or “zealous” also carry an idea of jealousy, specifically [God’s jealousy](jealous-God.html) for His people and His honor (e.g., Numbers 25:11; Logos Bible Word Study). God is described many times as having zeal. The Lord’s zeal is the cause of providing a remnant for Israel (2 Kings 19:31; Isaiah 37:32\) and establishing the reign of the Messiah (Isaiah 9:7\). Also, God’s fiery wrath is often tied to His zeal and directed toward the enemies of God or those who fail to listen to Him (Deuteronomy 29:29; Isaiah 26:11; 42:11; 59:17; Ezekiel 5:13; 36:5; 38:19\). Jesus displayed zeal when, in His devotion to God’s glory, He overturned the moneychangers’ tables and cleansed the temple of their greed (John 2:13–17; cf. Psalm 69:9\). Followers of the Lord have also been called “zealous” in the Bible. Phineas displayed zeal for the Lord by taking action to stop a plague and judge the idolatry of Israel (Numbers 25:1–9\). The Lord declared that Phineas’s zeal reflected His own zeal for His honor (verses 10–13\). Elijah also demonstrated zeal for the Lord in his showdown with the priests of Baal on Mount Carmel (1 Kings 18:20–40; 19:10\). The command for New Testament believers is to “never be lacking in zeal, but keep your spiritual fervor, serving the Lord” (Romans 12:11\). Zeal for the Lord is a positive attribute, but zeal can be misplaced. We can have “single\-minded desire, characterized by enthusiasm and devotion” for the wrong things. Saul’s zeal was misdirected when he destroyed the Gibeonites (2 Samuel 21:2; cf. Joshua 9:15, 18–21\). Paul describes the unbelieving Jews of his day as “zealous for God, but their zeal is not based on knowledge” (Romans 10:2\), since, in their rejection of Christ, they “did not submit to God’s righteousness” (verse 3\). Paul himself was zealous in persecuting the church before he was saved (Philippians 3:6; Galatians 1:13–14; Acts 1:3\). In his misplaced zeal, he gave approval to Stephen’s murder (Acts 8:1\). After Paul was radically transformed by [the gospel](what-is-the-gospel.html), his zeal was applied toward expanding the knowledge of Christ to as many people as he could (Romans 15:20\). He warned the Galatians against false teachers who were zealous in trying to win the Galatians over to their teaching (Galatians 4:17\). Zeal can be good or bad, depending on its objective: “It is fine to be zealous, provided the purpose is good.” Our zeal is also to be consistent and sincere, not just to put on a show: “Be so always and not just when I am with you” (Galatians 4:18\). For Christians, we should be zealous in serving Jesus and telling others of the life\-saving power of the gospel (Matthew 28:18–19; Romans 3:24\).
What impact did René Descartes have on the Christian faith?	Answer René Descartes is known as one of history’s greatest thinkers. He is credited with exerting profound influence on mathematics, science, and [philosophy](Christian-philosophy.html). It could be said that his impact on the Christian faith was a ricochet: a Christian worldview deeply affected Descartes’ approach, and his approach resulted in notable contributions to Christian thought. Descartes emphasized the way in which reason and logic point toward the existence of God and objective truth. His insistence that truth can be known and understood helps bridge the gap between intellectual understanding and trusting faith. On the other hand, his trust of human intellect, his nebulous concept of “doubt,” and his thorny version of dualism are challenges that often conflict with a fully biblical worldview. Perhaps the most valuable impact of Descartes’ philosophy is in demonstrating the inherent rationality of Christian faith. Descartes argued that, for rationality and intellect to have any meaning at all, the mind must be something “more than” matter. This touches on debates over the [body\-soul\-spirit relationship](body-soul-spirit.html). At the very least, Descartes’ arguments lend support to an idea known as minimal dualism, which implies that the mind and body are distinguishable but not entirely disconnected. This can be an important point in discussing Christianity with a skeptical non\-believer. Descartes’ approach to skepticism, while controversial, can strengthen the validity of one’s Christian faith. Descartes insisted on acknowledging that error was a part of human experience. The idea that some of what we think or believe might be wrong was central to his philosophy. This cautious skepticism closely aligns with the Bible’s frequent teachings on fact\-checking, personal response to truth, verification, and humility (Acts 17:11; 1 John 4:1; Jeremiah 17:9; Proverbs 18:17\). René Descartes’ faith in God serves as a prime example of how faith need not be “blind” or unscientific. At the same time, Descartes’ thinking inspired changes in Western philosophy that have often directly challenged the Christian worldview. The introspective skepticism of Descartes has largely evolved into hardened criticism, particularly of religious faith and religion. Especially in a post\-Christian framework, placing high importance on human reason can enhance the assumption that God is unnecessary. That was not Descartes’ conclusion, of course, but that is where his philosophical followers eventually landed. As with many impactful thinkers, Descartes also inspired rebuttals to his work. Some of these are more beneficial than others. The mirror image to Descartes’ rationalism is [fideism](fideism.html), which suggests that faith and reason are totally incompatible and that trust in God must be independent of logic and evidence. While fideism correctly recognizes that human reason is not self\-sufficient to prove or disprove God, it also espouses the essence of “[blind faith](blind-faith.html),” an unbiblical concept. The impact of René Descartes on the Christian faith is a combination of positive and negative factors. His example and much of his work provide strong arguments for the Christian faith that ought to resonate with reason\-minded skeptics or non\-believers. These same points should encourage Christians to seek deeper understanding and be more confident in the truths of their faith. At the same time, Descartes’ philosophy laid the groundwork for the extreme skepticism of many modern philosophers, and some of his philosophical ideas ultimately prioritize rationalism over the Christian worldview.
What does it mean to “remember Lot’s wife” in Luke 17:32?	Answer In speaking to His disciples about a coming time of great destruction, Jesus mentioned what happened to Lot’s wife and the destruction of Sodom and Gomorrah. “Remember Lot’s wife!” He said. “Whoever tries to keep their life will lose it, and whoever loses their life will preserve it” (Luke 17:32–33\). The story of Lot and his wife is found in Genesis 19\. God had determined to destroy [Sodom and Gomorrah](Sodom-and-Gomorrah.html) for their wickedness (Genesis 18:16–33\), and two angels warned Abraham’s nephew Lot to evacuate the city so he and his family would not be destroyed. In Genesis 19 we read, The two \[angels in the form of] men said to Lot, ‘Do you have anyone else here—sons\-in\-law, sons or daughters, or anyone else in the city who belongs to you? Get them out of here, because we are going to destroy this place. The outcry to the LORD against its people is so great that he has sent us to destroy it’” (verses 12–13\). At dawn the next day, the angels hurried Lot and his family out of Sodom so they would not be destroyed with the city. When Lot hesitated, “the men grasped his hand and the hands of his wife and of his two daughters and led them safely out of the city, for the LORD was merciful to them. As soon as they had brought them out, one of them said, ‘Flee for your lives! Don’t look back, and don’t stop anywhere in the plain! Flee to the mountains or you will be swept away!’” (Genesis 19:16–17\). When the family arrived in Zoar, “the Lord rained down burning sulfur on Sodom and Gomorrah—from the Lord out of the heavens” (Genesis 19:24\). But, then, in disobedience to the angel’s command, “Lot’s wife looked back, and she became a [pillar of salt](pillar-of-salt.html)” (verse 26\). Lot’s wife lost her life because she “looked back.” This was more than just a glance over the shoulder; it was a look of longing that indicated reluctance to leave or a desire to return. Whatever the case, the point is she was called to desert everything to save her life, but she could not let go, and she paid for it with her life. In Judaism, Lot’s wife became a symbol for a rebellious unbeliever. Jesus cites this story in Luke 17, as He describes a future event: “It was the same in the days of Lot. People were eating and drinking, buying and selling, planting and building. But the day Lot left Sodom, fire and sulfur rained down from heaven and destroyed them all. It will be just like this on the day the Son of Man is revealed. On that day no one who is on the housetop, with possessions inside, should go down to get them. Likewise, no one in the field should go back for anything. Remember Lot’s wife! Whoever tries to keep their life will lose it, and whoever loses their life will preserve it” (verses 28–33\). When “the [Son of Man](Jesus-Son-of-Man.html) is revealed,” it will be time for people to flee. There will be no time to take anything along. If you see the sign when you are on the roof (a rooftop deck with exterior stairs was a common feature of houses at the time), you should not even take time to go into the house to gather up your possessions. You need to get out and “don’t look back.” Lot’s wife is the example of what will happen if you do. If you try to save your life (that is, your things that your life is made up of), you will lose everything. Leave it all to save your life. The scenario is similar to a person who wakes up in the middle of the night to find the house in flames. That person might be tempted to run around and gather up valuable items, but the delay might prevent escape—all the things will be lost, as well as the person’s life. It is better to leave it all behind and get out with your life. The principle is clear, but the exact referent is more difficult to discern. The revelation of the Son of Man is the event in view in Luke 17\. Mark 13:14–16 records much the same message without the mention of Lot’s wife. There, the sign is “the abomination that causes desolation” (see also Matthew 24:15–18\). Finally, Jesus mentions a similar situation in Luke 21:20–21: “When you see Jerusalem being surrounded by armies, you will know that its desolation is near. Then let those who are in Judea flee to the mountains, let those in the city get out, and let those in the country not enter the city.” The above passages are open to several different approaches to interpretation, centered on when this will take place. If we are correct that all of these passages describe roughly the same event(s), it would seem that “the day the Son of Man is revealed,” “the abomination that causes desolation,” and “Jerusalem surrounded by armies” all refer to the signal that it is time to flee. Outside of Luke 17, the warnings to flee are found in the context of the destruction of the temple in Jerusalem (see Luke 21:5–7 and Mark 13:1–4\). In Matthew 24:1–3, Jesus also deals with the destruction of the temple, except there the disciples also ask specifically about “the sign of your coming and the end of the age.” So, at least some of the prophecy was fulfilled in the first century with the destruction of the temple, but that does not preclude a future, fuller fulfillment at the second coming. The wording in Luke 17, in which Jesus speaks of the revelation of the Son of Man, certainly seems to suggest the second coming (see Colossians 3:4\). Jewish believers in the first century faced persecution from Rome, often at Jewish instigation. As long as Christians were considered a sect of Judaism, they enjoyed religious freedom as Jews. However, as they were denounced by Jewish leaders and no longer considered part of Judaism, the full force of Roman expectations applied to them, including the requirement to affirm the creed “Caesar is Lord” and offer sacrifices to Caesar. If Christians failed to do this, they could be punished, imprisoned, or even killed. As a result, believing Jews faced continual pressure to “go back to the temple.” The [book of Hebrews](Book-of-Hebrews.html) encourages believing Jews to remain true to Christ and not return to the Old Covenant system of the temple, priests, and sacrifices. Hebrews explains that the Old Covenant has passed. There may have been some believing Jews in Judea who still had some attachment to the temple. In Luke 17, Jesus warns that there will come a time when they see a symbol of impending judgment, and they will need to get out of the area as quickly as possible. Just as God rained down wrath on Sodom and Gomorrah, He will judge Jerusalem. The coming wrath is no time for divided loyalties. While many believed that God would never allow the temple to be destroyed, Jewish Christians knew that the usefulness of the temple had passed and its days were numbered. They could stay on in Jerusalem and witness of the resurrected Christ, but when they saw that judgment was about to fall, they knew to get out. [Eusebius](Eusebius-of-Caesarea.html) in his Church History records that they did escape. By abandoning everything and getting out of the city, the Christians not only saved their lives but also gave testimony to the fact that the Old Covenant had been replaced by the New. A similar sentiment is expressed by Jesus in other contexts, although Lot’s wife is not mentioned. Jesus said, “No one who puts a hand to the plow and looks back is fit for service in the kingdom of God” (Luke 9:62\). In context, Jesus is talking about people who want to follow Him but are hindered by their concern for other things. It is not just that they look back, but they have divided loyalties, like Lot’s wife. Jesus also used the statement “whoever wants to save his life shall lose it” in a number of different contexts (Matthew 10:39; 16:25; Mark 8:35, Luke 9:24; 17:33\). Regardless of the specifics of the context, following Jesus requires turning our backs on the “life” that this world offers. Attempting to “save your life” is the same as “looking back.” Attachment to our “old life” will cause us to lose our lives, and Lot’s wife is the illustration and example that we would do well to remember.
What does the Bible say about meditation?	Answer People have different images come to mind when they hear the word meditation. For some, meditation is sitting in a certain position and clearing one’s mind for relaxation; others believe it is a spiritual discipline of focusing on a key word or image for an extended period of time; still others think of meditation as emptying oneself of all thoughts and emotions. The Bible presents a different definition of [meditation](Christian-meditation.html), which is focused solely on the Word of God and what it reveals about Him. Joshua was commanded to meditate on God’s law day and night in order to have godly success in his endeavors (Joshua 1:8\). David speaks of his love for and subsequent meditation on the law (Psalm 119:97\). The Bible also mentions people meditating on what God’s Word reveals about God: His works (Psalm 143:5\), deeds (Psalm 119:27\), promises (Psalm 119:148\), and unfailing love (Psalm 48:9\). Meditation in the Bible involves a pondering of God’s Word and a deep reflection upon its truths. When Joshua was told to meditate constantly on God’s law, his meditation was to make him “careful to do everything written in it” (Joshua 1:8\). Thinking on God’s Word and His character is the focus of meditation, and its goal is obedience. Focusing on the Bible and God’s ways will help us in our walk with God: “I have hidden your word in my heart that I might not sin against you” (Psalm 119:11\). In the New Testament, Timothy is told to “meditate on” what Paul has written (1 Timothy 4:15, KJV)—the NASB has “be absorbed in.” All believers are admonished in Philippians 4:8 to control their thoughts: “Finally, brothers and sisters, whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable—if anything is excellent or praiseworthy—think about such things.” Meditating on what is good and right has the end goal of turning thoughts into action and putting them into practice (Philippians 4:9\). Coming into contact with the Bible should promote change in a person’s life (James 1:22–25\), and biblical meditation will help ensure proper change. The Bible’s view of meditation is different from what the world tells us it is. Modern teachings on meditation stem from false religions: [transcendental meditation](transcendental-meditation.html), for example, finds its roots in Hinduism. Secular views on meditation may see it as a healthy way to relax and remove stress from one’s life. Ultimately, non\-biblical forms of meditation, whether from Hinduism or from secularism, cannot provide lasting peace, as only Christ can give true and enduring peace (John 14:27\). Christians should follow the Bible’s teaching on meditation and meditate on God and His Word, not on ourselves or the things of this world. We should not participate in the world’s version of meditation, but instead meditate on God’s Word and allow it to transform us (Romans 12:2\).
Was Abraham a Jew or Gentile?	Answer The short answer is that [Abraham](life-Abraham.html) was a Gentile who was chosen by God to be the ancestor of the Jewish people. The term Jew is a shortened form of the word Judah, which was the name of one of the tribes of Israel, the tribe of David and of Jesus (Matthew 1:1\). Judah was also the name of the southern half of the kingdom of Israel when it split into two parts (1 Kings 12\), because it was dominated by the large [tribe of Judah](tribe-of-Judah.html). The first time the word Jew is used in the Bible is during the exile (2 Kings 25:25\), and may have been a term coined by the Babylonians or Persians to refer to the people in their midst who had come from the kingdom of Judah. By New Testament times, Jew was a common term, and it has remained in usage unto this day. Obviously, Abraham was never referred to by this term. The term Gentile is simply from the Latin word for “nation.” When the term Gentiles is used in Scripture, it means “the nations.” If a person is a Gentile, he or she is a member of one of the many nations in the world. When Jew and Gentile are juxtaposed, the contrast is between one who is a member of God’s chosen nation and one who is a member of one of the hundreds of other nations or ethnic groups not chosen for special blessing in the way that Israel was. In this context, Gentile simply means “not Jewish.” Abraham started out as a member of one of the many nations or ethnic groups that were in existence at the time. (Of course, these are somewhat artificial distinctions, because all people came from Adam and Eve, and all people are related if the genealogy is traced back far enough. However, after Babel, people started to segregate into smaller groups and develop into distinctive ethnic groups, clans, and nations.) Abraham was living in Ur of the Chaldeans. While he was there, God called him: “The Lord had said to Abram, ‘Go from your country, your people and your father’s household to the land I will show you. I will make you into a great nation, and I will bless you; I will make your name great, and you will be a blessing. I will bless those who bless you, and whoever curses you I will curse; and all peoples on earth will be blessed through you’” (Genesis 12:1–3\). At that point, Abraham was called and set apart for God’s purposes. He left his native country and people behind. His descendants would become the great nation of Israel, God’s chosen people, but the line had not been narrowed down yet. Abraham had several sons: [Isaac](life-Isaac.html), by his wife Sarah; [Ishmael](Ishmael-in-the-Bible.html), by a slave of Sarah; and other sons with another wife after Sarah died. However, it was only Isaac who was the chosen one. Isaac had two sons, Jacob and Esau, and only Jacob (whose name was later changed to Israel) was the chosen one. All of Jacob’s 12 sons were included as patriarchs in the nation of Israel and became the basis for the [12 tribes](twelve-tribes-Israel.html). It was at this point that the line had been finally set; however, the wives of Jacob’s sons were still from outside the family. With the next generation of Jacob’s grandchildren, the descendants of [Jacob](life-Jacob.html) became a distinct people group, and they were distinguished from the Egyptians among whom they were living as having all descended from one man named Israel. By the time of Exodus 1, they were recognized as a distinct nation. Technically, no one was called a “Jew” before the exile; however, the people who became known as Jews were a distinct ethnic group by the time of Exodus 1\. They were a distinct clan by the time of Jacob and his sons. Abraham was a Gentile, that is, a member of one of the many nations that had developed by his time. The Jews came from Abraham because he was chosen by God from among the nations to be the origin of a new nation. The Jews of Jesus’ day looked to Abraham (not Jacob/Israel) as the head of their race (see Matthew 3:9; Luke 3:8; John 8:39; Acts 13:26; Galatians 3:7\). If one is thinking in these terms, it would not be wrong to think of Abraham as “the first Jew,” although that’s not technically correct.
Who was Pliny the Elder?	Answer Pliny the Elder (Gaius Plinius Secundus) was a first\-century Roman author and government official. His duties included serving as procurator of Spain and as an admiral of the imperial fleet. He was the uncle of [Pliny the Younger](Pliny-the-Younger.html). Although Pliny the Elder is credited with writing seven books, only Natural History has survived. It was dedicated to the Roman Emperor Titus, who, before becoming Emperor, had destroyed Jerusalem in AD 70\. Natural History was unique for its time because Pliny described things in plain language rather than in academic prose, and he also cited the sources for his information. The work is divided into 37 “books” that cover cosmology, astronomy, geography, zoology, botany, minerals, and medicine. Although his work is essentially scientific, Pliny also included a good bit of magic and superstitious belief. Natural History was considered the authoritative work on scientific and medical matters until the Middle Ages when other writers began to challenge Pliny’s accuracy in light of more recent scientific discoveries. The writings of Pliny the Elder reveal a great deal about life in the first\-century Roman world. Today, Natural History still holds great fascination as a work of literature and as an honest picture of what life was like in first\-century Rome. Students of the Bible can use Pliny’s work to glean insight into the predominate culture that formed the backdrop for the expansion of Christianity from Jerusalem into the Roman world. Pliny and his fleet were stationed at Misenum in the Bay of Naples to fight piracy in AD 79 when Mt. Vesuvius erupted. Seeing the cloud of ash and smoke, Pliny sailed across the bay and went ashore to investigate and to visit a friend. There, he was overcome by ash and fumes and died, along with about 2,000 other people in [Pompeii](Pompeii-in-the-Bible.html), Herculaneum, Stabiae, Torre Annunziata, and other communities in that region. Pliny the Elder never married or had any children. Pliny the Elder is to be distinguished from his nephew, Pliny the Younger, whom he had helped to raise and educate. It is from Pliny the Younger that we learn how Pliny the Elder died.
What is antifa? How should a Christian view antifa?	Answer Antifa is the name given to a loosely organized set of activists, mostly from the United States, who claim to oppose authoritarianism, racism, and right\-leaning politics. The word antifa comes from the German antifaschistisch, meaning “anti\-fascist.” Antifa’s version of activism is distinguished mostly by a willingness to (anonymously) engage in intimidation, denial of speech, and violence. Antifa members believe their tactics are mild in comparison to what they perceive as the threat of conservative political views. While being “[anti\-fascist](Christian-fascism.html)” is noble, in theory, antifa’s tactics are counterproductive and inherently oppressive. At best, their actions represent politically motivated [vigilantism](Christian-vigilante.html). Scripture does not support antifa’s approach to politics or culture. The dominant theme in defending antifa is the claim that fascism takes hold due to insufficient resistance. [Voting](Christians-vote.html), debate, dialogue, legal action, and other such courses of action are dismissed as inefficient or ineffective. Rather, antifa believes the necessary response to perceived fascism is tangible, physical action, including harassment. It also condones direct acts of violence against people and property. While self\-identified antifa members frequently denounce violence publicly, the movement is consistently associated with acts of destruction and personal assault. Using the same justifications, antifa routinely engages in intimidation tactics. Violence and rioting are, of course, intimidating, but antifa also uses the “de\-platforming” of those with whom they disagree. Any words, speakers, writers, or events that fall outside of antifa’s preferred ideology are censored, cancelled, boycotted, or otherwise shut down and denied a voice. The de\-platforming approach involves disinviting, protesting, blockading, or literally shouting over unwanted expressions to nullify them—de\-platforming literally denies people the ability to express or explain their views. Another tactic commonly associated with antifa is doxing/doxxing: deliberately revealing personal information about ideological opponents (phone numbers, home addresses, or other details). This is meant to invite further harassment and increase social pressure to conform to antifa’s way of thinking. From a purely secular perspective, antifa’s tactics are hypocritical and self\-defeating. Organizations who otherwise sympathize with antifa’s ideology have denounced the movement for that reason. In practice, antifa merely replaces government fascism with mob fascism. Fascist ideology is a combination of unaccountable leadership, regimented adherence to certain ideas, and forcible suppression of dissent, heavily relying on fear and intimidation. An unofficial, anonymous group who violently harasses, drowsn out, or destroys any person or business with whom they disagree is not resisting fascism—they are crowdsourcing it. The fact that the antifa movement is effectively anonymous and informal makes responses to it especially difficult. There is no single, unified antifa group. This complicates both private and government attempts to counter antifa violence. Scripture encourages [civic engagement](Christian-politics.html), including voting and other political actions. The Bible supports both [civil disobedience](civil-disobedience.html) and even physical [self\-defense](self-defense.html) when necessary. However, the Christian worldview in no way allows for rioting, predatory attacks, intimidation, or any of the other tactics commonly associated with antifa (see John 18:36; Romans 12:18\). Beyond the use of immoral tactics, antifa is strongly associated with ideologies difficult to square with a biblical Christian worldview such as [critical theory](Marxism-Christian.html), [communism](communism-Bible.html), and [anarchism](Bible-anarchy.html). While believers should stand against racism and oppression, antifa’s methods and ideology are inherently contradictory to biblical Christianity.
What is StudyLight.org?	Answer StudyLight.org is an internet resource founded in 2001 to aid Bible study, research, and preaching. According to the website, it is “the largest collection of online Bible study tools and resources . . . . StudyLight has more Bible commentaries, encyclopedias, dictionaries, lexicons and original language tools than any other website on the internet!” (accessed 5/10/20\). StudyLight.org is not a ministry of any one church group or denomination. The following is their statement of faith: • “We believe the Bible to be the inspired, the only infallible authoritative Word of God. • “We believe the Triune Godhead exists in One Eternal, Transcendent, Omnipotent, personal God, manifested in three Persons: Father, Son, and Holy Spirit. • “The substitutionary and redemptive sacrifice of the Lord Jesus Christ for the sin of the world, through His literal physical death, burial, and bodily resurrection followed by His ascension into Heaven. • “We believe in the regeneration by the Holy Spirit as absolutely essential for the salvation of lost and sinful men. • “We believe in the present ministry of the Holy Spirit, by Whose indwelling the Christian is enabled to live the Godly life. • “We believe in personal salvation from the eternal penalty of sin, provided exclusively by the grace of God on the basis of the atoning death and resurrection of the Lord Jesus Christ, to be received only through individual faith in His Person and redemptive work on the cross, and to be followed with a life characterized by the empowering grace of the Holy Spirit, giving evidence in loving service and adherence to the principles and practices of the Christian Faith as set forth in the New Testament. • “We believe in the future personal, bodily return of the Lord Jesus Christ to the earth to judge and establish His eternal kingdom and to consummate and fulfill all His purposes, the works of creation, and redemption, with eternal reward for believers and eternal punishments for the unsaved. • “We believe in the spiritual unity of believers in Christ, and the evidence of that unity being shown by how we love one another and conduct our ministry.” This statement of faith is thoroughly [evangelical](evangelical-theology.html), although a number of the resources included on the site are Roman Catholic. This is not necessarily a problem, as it may be helpful for an evangelical to understand the Roman Catholic position on any given biblical passage. StudyLight.org provides the following resources: • Bible Study Tools (includes searchable commentaries, of which most are in the public domain; concordances; dictionaries; and encyclopedias) • Original Language Tools (includes interlinear versions and lexicons) • Historical Writings (includes ancient and modern sources) • Pastoral Resources (includes illustrations and quotations for sermon use) • Personal resources (includes devotionals and Bible reading plans) StudyLight.org is truly a multimedia site; it includes audio programs from various teaching ministries and professionally narrated sermons from preachers of a bygone era. These audios are also available as podcasts. StudyLight.org has many resources freely available online. One difficulty with this site (and many other similar online Bible study sites) is that many of the best evangelical commentaries and reference works of the last 100 years are not available because they are not in the public domain—they must be purchased. While one cannot go wrong by reading [Spurgeon](Charles-Haddon-Spurgeon.html) or [Calvin](John-Calvin.html), there have been tremendous advances in biblical scholarship in recent years. Our understanding of biblical languages, customs, and archeology is greater than ever before. Likewise, modern commentators and reference works will orient their material to interact with current questions and challenges to the faith. (For instance, a commentary on Romans 1 from the mid\-seventeenth century will address the subject of homosexuality differently than a modern commentary. Both can affirm the sinfulness of homosexuality, but the modern work will address the subject in a way that interacts with the spirit of the age, which can be helpful to the contemporary reader.) This is not to say that new is better, and it would likewise be incorrect to assume that older is better. StudyLight.org is a valuable resource; in using it, one can glean much wisdom from gifted men of the past, study the meaning of words in Biblical Hebrew and Greek, and find inspiration for communicating God’s Word to modern audiences.
What does it mean that “zeal for your house will consume me” in John 2:17?	Answer The declaration “zeal for your house consumes me” is originally found in the Psalms: “For I endure scorn for your sake, and shame covers my face. I am a foreigner to my own family, a stranger to my own mother’s children; for zeal for your house consumes me, and the insults of those who insult you fall on me. When I weep and fast, I must endure scorn; when I put on sackcloth, people make sport of me. Those who sit at the gate mock me, and I am the song of the drunkards” (Psalm 69:7–12\). This is a psalm of David. We do not know what event or series of events caused him to write Psalm 69, and we do not know if it was before or after he became king, but it seems that his dedication to God caused other people to scorn, ostracize, mock, insult, and reject him. As with many psalms of David, this one can be applied to the [Son of David](Jesus-son-of-David.html) as well. The description of being consumed by zeal for God’s house is applied to Jesus in John 2\. Jesus had just proved Himself to be very zealous for the house (or temple) of the Lord. He had [“cleansed” the temple](temple-cleanse.html) of the wicked men who were extorting and cheating worshipers: “When it was almost time for the Jewish Passover, Jesus went up to Jerusalem. In the temple courts he found people selling cattle, sheep and doves, and others sitting at tables exchanging money. So he made a whip out of cords, and drove all from the temple courts, both sheep and cattle; he scattered the coins of the money changers and overturned their tables. To those who sold doves he said, ‘Get these out of here! Stop turning my Father’s house into a market!’” (John 2:13–16\). Upon seeing Jesus’ actions in the temple, “His disciples remembered that it is written: ‘Zeal for your house will consume me’” (verse 17\). It is quite possible that others had felt “uncomfortable” about what was going on in the temple. However, Jesus was the only one on record who actually did something about it. In this case, “consuming zeal” may have a bit of a double meaning. Not only was Jesus’ zeal consuming in that it caused Him to take radical action, but it set Him on a collision course with the Jewish leadership that eventually ended in their delivering Him to Pilate for crucifixion. The New Testament writers see many parallels between Jesus and David. Jesus’ zealous actions were rejected by His countrymen. David was also rejected, scorned, and mocked because of His zeal for God. This is simply one more line of evidence that Jesus really is the rightful heir of David—David’s Greater Son. Likewise, those who follow in the steps of Jesus may now face the same kind of rejection if they prove to be zealous for the things of God.
Is there evidence for the existence of God?	Answer There is evidence for the existence of God. Not everyone finds that evidence compelling or convincing; this does not mean such evidence is nonexistent. Most who deny evidence for God demand forms of [proof](proof-of-God.html)—or levels of certainty—that are either irrelevant or unreasonable. Looking at logic, experience, and empirical observations, there is much evidence for the existence of God. Assessing evidence includes properly categorizing it. Some balk at the idea of “evidence” for a God who is invisible and immaterial. However, even hardened skeptics accept the meaningful existence of many such things, such as the laws of logic. Logic is neither material nor visible, yet it’s legitimately considered “real” and can be both perceived and examined. One cannot see logic or mechanically quantify it, but this does not justify any useful claim that logic does not exist. The same is true, to varying degrees, with other concepts such as morality. This point also establishes that logic and philosophy are relevant when discussing evidence for the existence of God. As demonstrated in the case of the laws of logic, even if empirical proof is unconvincing, that does not mean the subject in question cannot be “real.” The probability that God exists is in no way reduced simply because empirical evidence is subject to interpretation; it is at least possible that something intangible, non\-material, and meaningful actually exists. With that in mind, there are several broad categories of evidence for the existence of God. None are self\-sufficient to prove that God exists or that the Bible’s description of Him is accurate. Combined, however, they form a compelling argument that the God described in Scripture is real. Human beings have a natural “sense” of God. Historians and anthropologists alike recognize belief in some supernatural reality as common to almost all human beings who have ever lived. The number of people who categorically reject every form of higher power or spirit is vanishingly small. This is true even in profoundly “secular” cultures. Even further, secular fields of study such as cognitive science of religion suggest that such beliefs are ingrained in the natural state of the human mind. At the very least, this suggests there is something real to be perceived, just as senses like sight and hearing are targeted at actual phenomena. Logic points to the existence of God. There are several logic\-based arguments indicating that God exists. Some, like the [ontological argument](ontological-argument.html), are not considered especially convincing, though they’re hard to refute. Others, such as the [kalam cosmological argument](kalam-cosmological-argument.html), are considered much more robust. Continuing along the same spectrum, concepts such as [intelligent design](intelligent-design.html)—teleological arguments—make logical inferences from observations to argue for the existence of God. General observations support the existence of God. [Teleological arguments](teleological-argument.html) arise because so many aspects of reality appear to be deliberately arranged. That evidence, in and of itself, is often extremely indicative of a Creator. The [Big Bang](big-bang-theory.html) is a classic example. This theory was initially resisted by atheists for being too “religious.” And yet the idea of a non\-eternal universe, as demonstrated by secular science, is strongly supportive of the claims made in the early chapters of the Bible. History, literature, and archaeology support the existence of God. Whether critics like it or not, the Bible is a valid form of evidence for the existence of God. Not merely “because the Bible says so,” but because the Bible has proved to be so [reliable](Bible-accurate.html). Dismissing it as biased, simply because it says things skeptics do not accept, is not a rational response. That would be as irrational as dismissing every book describing Julius Caesar and then claiming there are no records describing Julius Caesar. The reliability of the Bible and its coordination with secular history and [archaeology](archaeology-Bible.html) are reasonable points to raise when it comes to discussing the existence of God. Personal experiences support the existence of God. Obviously, these are compelling only for those particular persons. Yet many people have come to know and understand God in a deeply personal way. So far as those experiences coordinate with other evidence, they’re reasonable to consider as part of the evidence for the existence of God. Evidence will never overcome obstinance. Perhaps the weakest response to evidence of God’s existence is ignoring it: claiming “there is no evidence.” Closely related is the suggestion that a skeptic finds the evidence uncompelling. This kind of claim often comes with an ever\-shifting threshold for proof. As happened with the Big Bang Theory, even when a position is effectively “proved,” the [committed skeptic](hardened-heart.html) can always pivot to claim that this proof actually supports his fundamental views. Just as one person’s belief is not hard evidence regarding God’s existence, one person’s disbelief is not hard evidence of the opposite. This is especially true given that God’s existence touches on issues like personal morality and autonomy. Both in Scripture and in daily life, it’s common to see examples of those presented with more than enough evidence, yet who choose to stubbornly ignore it (Romans 1:18–20; Psalm 19:1; John 5:39–40; Luke 16:19–31; James 2:19\). Combining what we know of experience, logic, history, science, and other disciplines, there is more than enough evidence that God exists. Thankfully, we aren’t expected to find all that evidence in order to have a right relationship with Him. Rather, we are obligated to absorb what we can see and understand and follow the process of “ask . . . seek . . . knock” (Matthew 7:7–8\).
What are the greatest promises in the Bible?	Answer On one hand, choosing the greatest promises in the Bible is completely subjective. The “greatest promise” of God in the Bible for any particular person is going to depend on the needs and feelings of that individual at a given moment. But the promises listed below are among those that would probably be high on the list for most people: John 3:16: “For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life.” Proverbs 3:5–6 “Trust in the Lord with all your heart and lean not on your own understanding; in all your ways submit to him, and he will make your paths straight.” Hebrews 13:5 “Never will I leave you; never will I forsake you.” Matthew 6:25–33 “Therefore I tell you, do not worry about your life, what you will eat or drink; or about your body, what you will wear. Is not life more than food, and the body more than clothes? Look at the birds of the air; they do not sow or reap or store away in barns, and yet your heavenly Father feeds them. Are you not much more valuable than they? Can any one of you by worrying add a single hour to your life? And why do you worry about clothes? See how the flowers of the field grow. They do not labor or spin. Yet I tell you that not even Solomon in all his splendor was dressed like one of these. If that is how God clothes the grass of the field, which is here today and tomorrow is thrown into the fire, will he not much more clothe you—you of little faith? So do not worry, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’ For the pagans run after all these things, and your heavenly Father knows that you need them. But seek first his kingdom and his righteousness, and all these things will be given to you as well.” Isaiah 40:29–31 “He gives strength to the weary and increases the power of the weak. Even youths grow tired and weary, and young men stumble and fall; but those who hope in the Lord will renew their strength. They will soar on wings like eagles; they will run and not grow weary, they will walk and not be faint.” Jeremiah 29:11 “‘For I know the plans I have for you,’ declares the Lord, ‘plans to prosper you and not to harm you, plans to give you hope and a future.’” Philippians 4:6–7 “Do not be anxious about anything, but in every situation, by prayer and petition, with thanksgiving, present your requests to God. And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus.” Psalm 23 “The Lord is my shepherd, I lack nothing. He makes me lie down in green pastures, he leads me beside quiet waters, he refreshes my soul. He guides me along the right paths for his name’s sake. Even though I walk through the darkest valley, I will fear no evil, for you are with me; your rod and your staff, they comfort me. You prepare a table before me in the presence of my enemies. You anoint my head with oil; my cup overflows. Surely your goodness and love will follow me all the days of my life, and I will dwell in the house of the Lord forever.” Mark 11:24 “Therefore I tell you, whatever you ask for in prayer, believe that you have received it, and it will be yours.” Philippians 4:13 “I can do all this through him who gives me strength.” Philippians 4:19 “And my God will meet all your needs according to the riches of his glory in Christ Jesus.” Sometimes the promises in the Bible are taken out of context, and people end up thinking the Bible says something it doesn’t really say. For instance, does the Bible teach that we can have [everything we want](whatever-you-ask-in-my-name.html) in prayer? No, John 14:13–14 must be kept in context. Does God promise every individual alive a “[hope and a future](Jeremiah-29-11.html)”? No, Jeremiah 29:11 must be kept in context. Some of God’s promises in the Bible have great scope and impact. The first promise that God gave Adam and Eve was very great indeed: “You are free to eat from any tree in the garden; but you must not eat from the tree of the knowledge of good and evil, for when you eat from it you will certainly die” (Genesis 2:16–17\). This promise Satan flatly denied, and in unbelief Adam and Eve ate from the fruit, and sin and death entered the world. All of us, being descended from Adam and Eve ratify their decision to disobey God, and so that promise applies to us as well (Romans 5:12\). This is probably the most terrible promise in the Bible, and it is the greatest in scope—it applies to literally everyone. However, God did not leave humanity under condemnation with no way out. He entered the human race as a man (Jesus Christ), lived a perfect life, and died, taking the death we deserved. He then rose again. When a person is united with Christ in faith, another promise applies. This promise is repeated over and over in places such as Romans 8:1–4: “Therefore, there is now no condemnation for those who are in Christ Jesus, because through Christ Jesus the law of the Spirit who gives life has set you free from the law of sin and death. For what the law was powerless to do because it was weakened by the flesh, God did by sending his own Son in the likeness of sinful flesh to be a sin offering. And so he condemned sin in the flesh, in order that the righteous requirement of the law might be fully met in us, who do not live according to the flesh but according to the Spirit.” By any measure, the promise of salvation by grace through faith is the greatest promise in the Bible. Once a person becomes a child of God by faith, then the other promises find their proper context. Many of the promises that are often pulled out of context really only apply to the child of God. The person who is not in Christ is still under the deadly promise of punishment, and that is the promise that such a person should hear and understand. It is misleading for a Christian to apply the promises of God to one who is not in Christ. The two greatest promises are summed up in Romans 6:23: “For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.”
Is baptism in the Old Testament?	Answer The two New Testament ordinances instituted by Christ are [baptism](Christian-baptism.html) and the [Lord’s Supper](communion-Christian.html). The rite of baptism is a physical depiction of a new believer’s old life being buried with the Lord and then raised to walk in newness of life. Jesus died, was buried, and resurrected, and the Christian identifies with Jesus by being fully immersed into the water (symbolizing death) and then being lifted out of the water to live a new life now and, one day, to live in a glorified new body in the eternal state. The physical practice of baptism is not found in the Old Testament, although there are events in biblical history that foreshadowed the ordinance. The first incident is chronicled in Genesis and mentioned by Peter when he references how “God waited patiently in the days of Noah while the ark was being built. In it only a few people, eight in all, were saved through water, and this water symbolizes baptism that now saves you also—not the removal of dirt from the body but the pledge of a clear conscience toward God. It saves you by the resurrection of Jesus Christ” (1 Peter 3:20–21\). Noah and his family going through the waters of the flood symbolizes New Testament baptism, according to Peter. Peter links our salvation to the story of Noah, using the waters of the flood as a [type](typology-Biblical.html) of the waters of baptism. Noah was “saved through water”; the ark symbolized salvation for Noah, just as baptism symbolizes salvation for us. Here’s how Peter links the story of Noah to baptism: Noah was in the ark, going through the water (of the flood), as we are in Christ, going through the water (of baptism). The difference is that Noah’s salvation through the ark was temporary, while our salvation through Christ is eternal. Peter immediately clarifies that he’s speaking spiritually: it’s not “the removal of dirt from the body,” he says (1 Peter 3:21\). It’s not the washing of the flesh but the cleansing of the heart he has in mind. It’s not that our bodies are washed, but our conscience is washed. All the water in the world will not take away sin. What makes baptism significant is not the fact that we get wet but what has happened on the inside, in our hearts, and that’s exactly what Peter says. What makes baptism significant is the “pledge” or “answer” of a heart right with God. Baptism is meaningful 1\) when administered in connection with true repentance and true faith in the Lord Jesus, 2\) when it is performed as a symbol of putting away sin and of the renewal of the Holy Spirit, and 3\) when it is an act of unreserved dedication to God. This is all possible through the resurrection of Christ, because, if our Lord did not rise again, we could never have a heart right with God. Paul references another Old Testament type of baptism: “I do not want you to be ignorant of the fact, brothers and sisters, that our ancestors were all under the cloud and that they all passed through the sea. They were all baptized into Moses in the cloud and in the sea” (1 Corinthians 10:1–2\). Moses himself had gone through a “baptism\-styled event” when he passed through the waters of the Nile in his own “ark” of shelter as a baby (Exodus 2\). Later, Moses led the Israelites through the waters of the Red Sea as they all followed the cloud of God’s glory. In a way similar to our identification with Christ and the New Covenant, the Israelites were “baptized” or “immersed” in Moses, identifying with him and the covenant he brought to them. Another Old Testament foreshadowing of baptism is seen in the story of Jonah. The prophet goes down into the waters to what seemed like certain death only to be delivered by God via a great fish that rescues the prophet, thus giving him a “resurrection” of sorts. Jonah references this fact in his prayer: “Water encompassed me to the point of death. The great deep engulfed me . . . but You have brought up my life from the pit, O Lord my God” (Jonah 2:5–6\). Jesus later used the story of Jonah as a type of His own resurrection (Luke 11:29–30\). Water has been an important symbol throughout biblical history: Noah and his family were saved from worldwide destruction through the waters of the flood; the Israelites under Moses gained their freedom from slavery through the waters of the Red Sea; the Israelites under Joshua entered the Promised Land through the waters of the Jordan River; Elisha began his ministry after the rapture of Elijah by passing through the waters of the Jordan; John the Baptist called for repentance to be shown through baptism in water; and every Christian since Jesus’ ascension has used baptism in water to show their repentance from sin and faith in Christ. While the ordinance of baptism is not found in the Old Testament, there are biblical events that represented a type of baptism, and those events pointed to and eventually found fulfillment in the New Testament practice commanded by Christ.
What is the Berean Standard Bible (BSB)?	Answer The Berean Study Bible (BSB) is one version of the Berean Standard Bible. It was published in 2016 by the Bible Hub. The translation team was comprised by scholars from the Bible Hub and the Discover Bible. The Berean Standard Bible seeks to connect readers with the Greek and Hebrew root words and meanings in an easy\-to\-read format. The study Bible merges two previous translations, the Berean Literal Bible and the Berean Interlinear Bible. The Berean Standard Bible was created to offer an accurate translation of the Greek and Hebrew texts in a reader\-friendly format. The publishers believe that the Scriptures are meant to be studied and shared freely, as Paul urged in Colossians 4:16: “After this letter has been read among you, make sure that it is also read in the church of the Laodiceans, and that you in turn read the letter from Laodicea.” To promote sharing, the BSB is offered free online and through downloads. Other free digital resources that will aid in Bible study are being developed. The name Berean comes from Acts 17:11: “Now the [Bereans](who-Bereans.html) were more noble\-minded than the Thessalonians, for they received the message with great eagerness and examined the Scriptures every day to see if these teachings were true.” After encountering resistance and persecution in Thessalonica, Paul and Silas went to Berea to preach the gospel. There, the God\-fearing Bereans listened with interest to what Paul and Silas said about Jesus, and then they compared what they heard with the Old Testament Scriptures. Verse 12 says, “As a result, many of them believed, along with quite a few prominent Greek women and men.” The name Berean has come to symbolize people who are careful in their theology and doctrine and accept teaching only if it is supported by Scripture. According to the Berean Standard Bible website, Berean Bibles consist of four components or “translation tiers”: 1\. An interlinear Bible to directly follow the Greek and Hebrew texts. 2\. A literal translation to take the reader to the core of the Greek and Hebrew meanings. 3\. A modern English translation—the Berean Study Bible—effective for public reading, memorization, and evangelism. 4\. An annotated translation to bring out the full meaning and intensity of the original texts. The Berean Bible Translation Committee considers the translation process open and subject to change as language evolves and meanings change. Various Bible translators use different methods for translating the Bible into English and other languages. Those methods fall on a continuum of [dynamic translation](dynamic-equivalence.html) (“thought for thought”) and literal translation (“word for word”). The Berean Standard Bible utilizes both “word for word” and “thought for thought” approaches in the translation process. It maintains the original gender designations in Scripture and strives to be as consistent as possible to the core meanings of the original sources. The Berean Standard Bible includes all the links to Greek and Hebrew words that are part of the Berean Literal Bible. It also makes generous use of section headings and paragraph formatting to help ensure a smooth reading experience. In all, the Berean Standard Bible is a good option for those wanting deeper study, cross\-references, and a reader\-friendly format.
What does it mean that angels are ministering spirits (Hebrews 1:14)?	Answer Hebrews 1:14 includes information about the ministry of elect angels to believers: “Are not all angels ministering spirits sent to serve those who will inherit salvation?” [Angels](angels-Bible.html) are spiritual beings involved in many different tasks, and part of the elect angel’s work is to serve, or minister to, believers in different ways. The Greek word for “ministering” refers to being in service to others. Being servants, angels are said to “serve” believers, which in the original Greek has the idea of someone waiting a table. The author of Hebrews refers to angels as ministers or servants to those who have trusted in Jesus for salvation, and the context of Hebrews 1 specifically contrasts the service of angels with the greater work of Jesus, since He is superior to angels (Hebrews 1:5–14\). As “ministering spirits,” angels serve believers in several ways. At times, angels are sent by God to answer prayers. An example of this is when Peter was imprisoned shortly after the execution of James (Acts 12\). As Peter was in his cell chained between two guards, “the church was earnestly praying to God for him” (verse 5\). “Suddenly an angel of the Lord appeared and a light shone in the cell. He struck Peter on the side and woke him up. ‘Quick, get up!’ he said, and the chains fell off Peter’s wrists” (verse 7\). The arrival of an angel to rescue Peter was an obvious answer to the church’s prayer. God can use angels to answer our prayers just as He did in this instance, even if it is not in a visible manner. Another way that angels are ministering spirits is that they are sometimes sent to encourage believers. In Scripture, angels encouraged and attended the Lord Jesus at least twice: after He was tempted in the desert for 40 days and 40 nights and in the Garden of Gethsemane (Matthew 4:11; Luke 22:43\). Paul was encouraged by an angel during a storm at sea (Acts 27:23–24\). Providing protection for believers is another service that angels do for the Lord (see Psalm 91:11\). An army of angels surrounded Elisha in 2 Kings 6, protecting him from the Arameans. Daniel was protected in the lions’ den by an angel who “shut the mouths of the lions” (Daniel 6:22\). Many people believe in personal “[guardian angels](guardian-angels.html)”; it could be that every believer has an angel assigned to him for protection, but there is nothing specifically stated in the Bible about personal guardian angels. Despite the ministries that angels carry out for believers, it is important to remember that the Lord of hosts is our Savior, and He is the one who ultimately sends them. Angels do not act on their own accord, nor are they omniscient or omnipresent (Psalm 148:5\). The holy angels do God’s bidding. It is God alone who deserves the praise and glory for the answered prayers, encouragement, protection, and service that angels carry out for believers. We are grateful for the “ministering spirits” that God has ordained, and we give God praise for His care for us. For all their power and glory, the [elect angels](elect-angels.html) know their role as servants of the Most High. Like the angel in Revelation emphatically said to John when the apostle tried to worship him, “Don’t do that! I am a fellow servant with you and with your fellow prophets and with all who keep the words of this scroll. Worship God!” (Revelation 22:9\).
How did Jeremiah die?	Answer [Jeremiah](life-Jeremiah.html) was one of the major prophets of ancient Israel and a key figure in the Old Testament. The Bible contains more information about his life and times than any other prophet. But with regards to how Jeremiah died, the Scriptures leave no record. Church tradition suggests that Jeremiah was stoned to death in Egypt by the Jews. Jeremiah prophesied in Judah around 626—587 BC, beginning in [King Josiah’s](Josiah-in-the-Bible.html) reign and lasting through the fall of Judah to the Babylonians. Throughout his 40\-year ministry, Jeremiah managed to survive many brushes with death. After the death of Josiah, Jeremiah infuriated Israel’s priests and made powerful enemies by alienating them. In a sermon delivered in the temple, Jeremiah insisted that the people put away their idols, repent of their sin, and stop being hypocritical in their honor of God in the temple. For this, he was banned from the temple, although he was himself the son of a priest, and the priests sought to kill him. In addition, the prophet regularly warned his fellow countrymen to submit to [Babylon](Babylon-in-the-Bible.html), a nation that God had appointed to discipline Israel. As a result, Jeremiah was despised as a traitor, and his life was often endangered. Once, when the people decided that Jeremiah must die, God interceded, declaring that they would die instead (Jeremiah 11:21–23\). Jeremiah frequently opposed the king’s favored prophets, gaining more adversaries in high places. During a lull in the final days of the siege on Jerusalem, Jeremiah left the city presumably to visit his family at Anathoth. He was apprehended and arrested in Benjamin, accused of desertion, beaten, and imprisoned (Jeremiah 37:11–16\). After appealing to King Zedekiah, Jeremiah was placed under house arrest. While there, Jeremiah’s enemies had him cast into an abandoned cistern to die, but he was rescued by an Ethiopian named Ebed\-Melech (Jeremiah 38\). Soon after, the Babylonians captured Jerusalem. [Nebuchadnezzar](Nebuchadnezzar.html) gave orders not to harm Jeremiah. The prophet was released and allowed to go to Mizpah. Our last glimpse of Jeremiah in Scripture is when he was forcibly taken by a band of Jewish rebels who left Judah to live in Egypt around 585—582 BC (Jeremiah 43—45\). According to the early church father [Tertullian](Tertullian.html), the Jews stoned Jeremiah to death in Daphne (Tahpanhes in Hebrew), Egypt. Jeremiah’s “crime” was telling them truths they did not want to hear \[Scorpiace, Chapter VIII]. The tradition of Jeremiah’s martyrdom is backed by other first\-century, extrabiblical writings (Lives of the Prophets), and invoked in the works of Jerome, Isidore of Seville’s De Ortu Et Obitu Patrum, and Peter Comestor’s twelfth\-century Historia Scholastica. However, one Jewish tradition claims that, when Nebuchadnezzar invaded Egypt around 569 BC, he took Jeremiah from Egypt to Babylon, where Jeremiah died. The words “some died by stoning” in Hebrews 11:37 are quite possibly an allusion to Jeremiah’s death. This New Testament chapter, which some refer to as the “Hall of Faith,” introduces a long list of Old Testament heroes of faith, including anonymous martyrs and tortured saints. Although we cannot know with certainty, Jeremiah likely died by stoning in Egypt.
How do you know if you have the Holy Spirit?	Answer The Bible teaches that anyone who accepts Jesus Christ as Lord and Savior receives God’s Holy Spirit at the moment of salvation: “In him you also were sealed with the promised Holy Spirit when you heard the word of truth, the gospel of your salvation, and when you believed. The Holy Spirit is the down payment of our inheritance, until the redemption of the possession, to the praise of his glory” (Ephesians 1:13–14, CSB). To be a Christian is to have the Holy Spirit living in you: “You, however, are not in the flesh, but in the Spirit, if indeed the Spirit of God lives in you. If anyone does not have the Spirit of Christ, he does not belong to him” (Romans 8:9, CSB). Paul taught the Corinthian church that by the one Spirit of God all believers are united in one body: “For just as the body is one and has many parts, and all the parts of that body, though many, are one body—so also is Christ. For we were all baptized by one Spirit into one body—whether Jews or Greeks, whether slaves or free—and we were all given one Spirit to drink” (1 Corinthians 12:12–13, CSB). Drinking of the Spirit is a metaphor for receiving the Holy Spirit at salvation: “Jesus stood and shouted to the crowds, ‘Anyone who is thirsty may come to me! Anyone who believes in me may come and drink! For the Scriptures declare, “Rivers of living water will flow from his heart.”’ (When he said ‘living water,’ he was speaking of the Spirit, who would be given to everyone believing in him.)” (John 7:37–39, NLT). If you have, by faith, received Christ as your Savior, then you have the Holy Spirit. But many believers confuse “having the Holy Spirit” with “[being filled](Spirit-filled.html) with the Spirit.” Acquiring the Holy Spirit happens at salvation. All true believers possess the Holy Spirit as a seal marking them as a child of God. Being filled with the Holy Spirit—submitting to the Spirit’s control—is an ongoing experience in the Christian life. “Being led by the Spirit,” “walking by the Spirit,” and “keeping step with the Spirit,” spiritual parallels to “being filled with the Spirit,” are all biblical descriptions of the goal of Christian discipleship (Galatians 5:16–26\). Every believer should seek to be filled with the Spirit as part of his or her continuing relationship with God: “Don’t be drunk with wine, because that will ruin your life. Instead, be filled with the Holy Spirit, singing psalms and hymns and spiritual songs among yourselves, and making music to the Lord in your hearts. And give thanks for everything to God the Father in the name of our Lord Jesus Christ” (Ephesians 5:18–20, NLT). Some Christian denominations teach that the [baptism of the Holy Spirit](Spirit-baptism.html) is a separate experience from the [infilling](indwelling-of-the-Holy-Spirit.html) that occurs at salvation. The teaching of a second baptism “in fire” or “power” causes confusion, often prompting believers to question whether they have the Holy Spirit. Some maintain that [speaking in tongues](tongues-Holy-Spirit.html) is the outward evidence of having received the baptism of the Holy Spirit, although there is nothing in the Bible to justify tongues as a universal experience. We hold to the belief that there is one baptism of the Spirit, and that occurs at salvation. To be filled with the Holy Spirit is to be empowered and controlled by the Spirit, to experience renewal, obedience, boldness to witness and share the gospel, and freedom from the power of sin (Acts 2:4; 4:8; 4:31, 7:55; 9:17; 13:9; Romans 15:13\). It is to exhibit the fruit of the Spirit (Galatians 5:22–23\). But to have the Holy Spirit is the mark of all born\-again Christians. You can know you have the Holy Spirit if you are, in fact, a follower of Jesus Christ.
What is Christianization?	Answer Christianization is a term used to indicate the process of making something “Christian.” When a nation’s population turns to Christianity as its official or predominate religion, then that nation has been Christianized, especially if it is under a Christian ruler. The idea of Christianizing a country or nation is not found in the Bible. The Bible’s focus is on evangelization—sharing the gospel—but not political or military Christianization campaigns, which have historically included forced baptisms and coerced recitations of creeds. Christianization can also refer to the act of coopting a pagan practice, building, or holiday and using it for Christian purposes. It’s possible that some pagan rituals were Christianized for use in modern celebrations of Christmas, for example. One of the earliest examples of Christianization on a national level occurred under [Emperor Constantine](Constantine-the-Great.html). It is doubtful that Constantine was a Christian during the main part of his life, although he may have been saved in his old age (dc Talk and Voice of the Martyrs, Jesus Freaks: Volume II, Bethany House, 2002, p. 230\). Constantine did end the persecution that Christians had suffered under the previous Roman emperors, and he favored Christianity, but he also allowed pagan religious practices to continue. Although Constantine did not specifically seek to make his empire “Christian,” he is viewed as one of the first emperors who allowed Christianity in the Roman Empire and encouraged its growth. Later, there were other rulers such as the Frankish King Clovis I and Prince Vladimir of Kievan Rus who sought to Christianize their entire kingdoms. Unlike Constantine, who tolerated paganism, these rulers did not, as they wanted to promote political unity. Richard Fletcher, history professor at the University of York, states in an interview in Christian History, “It isn’t until the Frankish kingdom of [Charlemagne](Charlemagne.html) in the eighth century that we see force used to coerce conversions, specifically in the campaign against the Saxons” (“Interview—Converting by the Sword,” Issue 63, 1999\). Mass baptisms were typically held to Christianize the subjects of Roman Catholic kings and rulers in the medieval period. Obviously, forced Christianization is unbiblical, as people cannot be forced to place faith in Jesus. Salvation is a gift from God because of His grace, and individuals must accept this gift freely and voluntarily (Ephesians 2:8–9\). Those who underwent forced conversions may have confessed that they were Christians, but that does not mean they believed in Christ. Scripture emphasizes the importance of the heart’s belief matching the mouth’s words: “If you declare with your mouth, ‘Jesus is Lord,’ and believe in your heart that God raised him from the dead, you will be saved” (Romans 10:9\). To aid national Christianization, many rulers incorporated syncretism to appeal to the native pagan traditions. Pagan subjects who “converted” to Christianity would often simply add Jesus to the list of gods they already worshipped. Although the continual presence of Christianity did eventually influence many to truly place faith in Jesus, the quick and forceful conversion of pagans was not initially successful at reaching them for Christ (Fletcher, op. cit.). A person cannot serve the one true God and also worship false gods at the same time, for this is clearly condemned in Scripture (Exodus 20:3; Matthew 6:24\). Probably the most controversial aspect of Christianization was the threat of violence if one did not submit to “conversion.” Many European explorers such as Christopher Columbus saw that to extend a nation’s borders “was to extend Christianity; to conquer and enslave new lands was to spread the gospel” (Kevin Miller, “Why Did Columbus Sail?” Christian History, Issue 35, 1992\). Conquistadors would invade a land, capture whole peoples, and then force Christianization upon the natives: “Survivors were offered few options but to submit to the sacrament of baptism and become Christians. Latin America—by far the most Christianized region of the entire world—has remained very Catholic ever since” (Dyron Daughrity. Roots: Uncovering Why We Do What We Do in Church, Chapter 2, ACU Press, 2016\). Although non\-forceful Christianization could be said to have had some good in it, in making the gospel readily available and providing a Christian presence, it is not altogether positive. There is always the danger of changing behavior to conform to a cultural shift without changing the heart. As stated in Jesus Freaks: Volume II, “As Christianity went from being persecuted to being fashionable, a trend was begun that still poses a challenge to believers today: [cultural Christianity](cultural-Christianity.html)” (p. 230\).
What is the Ryrie Study Bible?	Answer [Charles C. Ryrie](Charles-Ryrie.html) (1925—2016\) was a writer, theologian, and for many years a professor of systematic theology at Dallas Theological Seminary. His books include Dispensationalism Today, Basic Theology, The Grace of God, and What You Should Know About Inerrancy. He is probably best known for providing the notes for the Ryrie Study Bible, which has sold more than 2\.6 million copies since its initial publication in 1978\. A [study Bible](study-Bible.html) is a Bible with extensive explanatory notes. Perhaps the first study Bible was the [Geneva Bible](Geneva-Bible.html), which contained extensive explanatory notes and cross references. The Ryrie Study Bible contains more than 10,000 explanatory notes by Dr. Ryrie and is published by Moody Publishers. Ryrie’s notes take a literal approach to biblical interpretation and exhibit Ryrie’s skill in making biblical concepts understandable to the average reader. The theological perspective of the Ryrie Study Bible is that of [dispensational premillennialism](dispensational-premillennialism.html). It is available in multiple translations (NIV, NASB, KJV, ESV, NKJV) and in a variety of bindings. In addition to the study notes at the bottom of each page, the Ryrie Study Bible includes several other resources to aid the Bible student: • 1\- to 3\-page introductions for each book of the Bible, including a paragraph on each book’s author, the date and historical setting of the book, a summary of the contents of the book, and an explanation of the book’s distinctives • cross\-references in the margins • symbols indicating the giving of a prophecy and the fulfillment of a prophecy • a synopsis of Bible doctrine • articles on historical events, [archaeology](archaeology-Bible.html), and theological issues • a [harmony of the Gospels](harmony-Gospels.html) • a daily reading plan helping readers go through the Bible in a year • a [concordance](Bible-concordance.html) • a topical index • lists of Jesus’ miracles and parables • a chart converting biblical weights and measures into metric and U.S. values • 16 full\-color maps and charts Here are two examples of Ryrie’s study notes: 2 Corinthians 6:11 says, “O ye Corinthians, our mouth is open unto you, our heart is enlarged” (KJV). The Ryrie Study Bible provides this explanation: “I.e., our speech is frank and our heart is ready to take you in.” Esther 2:1 says, “After these things, when the wrath of king Ahasuerus was appeased, he remembered Vashti, and what she had done, and what was decreed against her” (KJV). Ryrie’s notes on this verse say, “After these things. After Ahasuerus’ defeat at Platea in 479, he probably began to long for his queen again.” When Ryrie was asked about his style of writing, he said, “When I was working on the study Bible, I thought of people in home Bible classes, and I would sometimes ask, ‘Would they want a note on this verse or an explanation of this doctrine? Simply?’ These people were my make\-believe audience. Actually, they weren’t make\-believe, they were real people. . . . On the human side, I think \[the ability to be concise] is because off and on through the years, I’ve taught children. If you want to advise your writers to write more clearly, tell them to go host a Good News Club somewhere, and teach it” (quoted by Sandra Glahn, “Dr. Charles C. Ryrie Tribute,” DTS Voice, February 11, 2016\). Other popular study Bibles today include the (John) MacArthur Study Bible, the ESV Study Bible, and the Life Application Bible. Other teachers who, like Charles Ryrie, have produced notes for a study Bible include David Jeremiah, Charles Swindoll, Warren Wiersbe, and Charles Stanley. Historically, the [Scofield Reference Bible](Scofield-Reference-Bible.html) was one of the most popular study Bibles for several generations of American Christians. It is important to remember that the notes in any study Bible are not part of the inspired text. They are provided by teachers or scholars to help the reader understand and apply the text.
What does it mean that “no weapon formed against you shall prosper” (Isaiah 54:17)?	Answer In Isaiah 54:11–17, the prophet Isaiah delivers a message from God about the restoration of Jerusalem after its destruction by the [Babylonians](Babylonian-empire.html). The people would be in chaos and confusion, but the Lord promises a future day when the city will be more glorious than ever. God’s people will return to their land and live there without fear of further devastation: “‘No weapon formed against you shall prosper, And every tongue which rises against you in judgment You shall condemn. This is the heritage of the servants of the LORD, And their righteousness is from Me,’ Says the LORD” (verse 17, NKJV). In saying that “no weapon formed against you shall prosper,” God promises the people of Jerusalem that no enemy will be able to produce successful weapons against them. The word prosper here means “succeed.” The previous verse gives context: “See, it is I who created the blacksmith who fans the coals into flame and forges a weapon fit for its work. And it is I who have created the destroyer to wreak havoc” (Isaiah 54:16\). In other words, God is in charge. He created the one who creates the weapons, and He will see to it that whatever weapons are wielded by Israel’s enemies would be ineffective against them. This promise will see its ultimate fulfillment in the millennial kingdom of Christ (see Isaiah 51\). The promise to Israel is often applied to God’s children today, as we deal with spiritual enemies. No matter what the devil devises to throw at us, in the end it will fail because God is the sovereign ruler of our destiny. He gives us the [shield of faith](shield-of-faith.html), “with which you can extinguish all the flaming arrows of the evil one” (Ephesians 6:16\). The Good News Translation phrases Isaiah 54:17 like this: “‘But no weapon will be able to hurt you; you will have an answer for all who accuse you. I will defend my servants and give them victory.’ The LORD has spoken.” The primary theme the Lord wants to communicate in this passage is that God is our salvation. Even when bad things happen to us—when we feel defeated and crushed by our enemies—we can trust and not be afraid: “God is our shelter and strength, always ready to help in times of trouble. So we will not be afraid, even if the earth is shaken and mountains fall into the ocean depths; even if the seas roar and rage, and the hills are shaken by the violence” (Psalm 46:1–3, GNB). Even if our cities lie in ruins, a deadly disease wreaks havoc in the world, the economy fails, and we lose our job, the Lord Almighty is with us, and He will save us: “God is in that city, and it will never be destroyed; at early dawn he will come to its aid. Nations are terrified, kingdoms are shaken; God thunders, and the earth dissolves. The LORD Almighty is with us; the God of Jacob is our refuge” (Psalm 46:5–7, GNB). A weapon is anything designed to inflict harm. In 2 Corinthians 10:4, the apostle Paul tells us that we have been given tools to fight against our enemy, but our weapons are not ordinary armaments: “The weapons we fight with are not the weapons of the world. On the contrary, they have divine power to demolish strongholds.” Often, the enemy hits us with spiritual strongholds of confusion, depression, anger, anxiety, fear, temptation, and loneliness. But the Lord has given us His Word as our sword and faith as our shield (Proverbs 30:5; Hebrews 4:12\), and we have His [spiritual armor](full-armor-of-God.html) to protect us (Ephesians 6:10–18\). God is in command. He controls both those who make weapons and those who use them. The battle is not ours, but the Lord’s (2 Chronicles 20:15; 1 Samuel 17:47\). He has already won the contest. Through Jesus Christ, He has defeated the final enemy, who is death, and purchased for us eternal life (2 Timothy 1:10; see also Isaiah 25:8; Hebrews 2:14; Revelation 1:18\). The Lord will protect and uphold His children, no matter what we face, and help us through to the final victory (Isaiah 41:10\). As God’s people, we can be confident in the Lord’s ultimate triumph over every enemy. In Isaiah’s time, as in all of history, and in the future in its fullest sense, every child of God can say, “No weapon formed against me shall prosper!”

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.