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Summary of the Gospel of Mark	Author: Although the Gospel of Mark does not name its author, it is the unanimous testimony of early church fathers that Mark was the author. He was an associate of the Apostle Peter, and evidently his spiritual son (1 Peter 5:13\). From Peter he received first\-hand information of the events and teachings of the Lord, and preserved the information in written form. It is generally agreed that Mark is the [John Mark](John-Mark-in-the-Bible.html) of the New Testament (Acts 12:12\). His mother was a wealthy and prominent Christian in the Jerusalem church, and probably the church met in her home. Mark joined Paul and Barnabas on their first missionary journey, but not on the second because of a strong disagreement between the two men (Acts 15:37\-38\). However, near the end of Paul’s life he called for Mark to be with him (2 Timothy 4:11\). Full article: [Who wrote the book of Mark? Who was the author of Mark?](who-wrote-the-book-of-Mark.html) Date of Writing: The Gospel of Mark was likely one of the first books written in the New Testament, probably in A.D. 55\-59\. Purpose of Writing: Whereas Matthew is written primarily to his fellow Jews, Mark’s gospel appears to be targeted to the Roman believers, particularly Gentiles. Mark wrote as a pastor to Christians who previously had heard and believed the Gospel (Romans 1:8\). He desired that they have a biographical story of Jesus Christ as Servant of the Lord and Savior of the world in order to strengthen their faith in the face of severe persecution and to teach them what it meant to be His disciples. Key Verses: Mark 1:11: “And a voice came from heaven: ‘You are my Son, whom I love; with you I am well pleased.’” Mark 1:17: “‘Come, follow Me,’ Jesus said, ‘and I will make you fishers of men.’” Mark 10:14\-15: “He said to them, ‘Let the little children come to Me, and do not hinder them, for the kingdom of God belongs to such as these. I tell you the truth, anyone who will not receive the kingdom of God like a little child will never enter it.’” Mark 10:45: “For even the Son of Man did not come to be served, but to serve, and to give His life as a ransom for many.” Mark 12:33: “To love him with all your heart, with all your understanding and with all your strength, and to love your neighbor as yourself is more important than all burnt offerings and sacrifices.” Mark 16:6: “‘Don’t be alarmed,’ he said. ‘You are looking for Jesus the Nazarene, who was crucified. He has risen! He is not here. See the place where they laid Him.’” Brief Summary: This gospel is unique because it emphasizes Jesus’ actions more than His teaching. It is simply written, moving quickly from one episode in the life of Christ to another. It does not begin with a genealogy as in Matthew, because Gentiles would not be interested in His lineage. After the introduction of Jesus at His baptism, Jesus began His public ministry in Galilee and called the first four of His twelve disciples. What follows is the record of Jesus’ life, death and resurrection. Mark’s account is not just a collection of stories, but a narrative written to reveal that Jesus is the Messiah, not only for the Jews, but for the Gentiles as well. In a dynamic profession, the disciples, led by Peter, acknowledged their faith in Him (Mark 8:29\-30\), even though they failed to understand fully His Messiahship until after His resurrection. As we follow His journeys through Galilee, the surrounding areas, and then to Judea, we realize what a rapid pace He set. He touched the lives of many people, but He left an indelible mark on His disciples. At the transfiguration (Mark 9:1\-9\), He gave three of them a preview of His future return in power and glory, and again it was revealed to them who He was. However, in the days leading to His final trip to Jerusalem, we see them bewildered, fearful and doubting. At Jesus’ arrest, He stood alone after they fled. In the following hours of the mock trials, Jesus boldly proclaimed that He is the Christ, the Son of the Blessed One, and that He would be triumphant at His return (Mark 14:61\-62\). The climactic events surrounding the crucifixion, death, burial and resurrection were not witnessed by most of His disciples. But several faithful women did witness His passion. After the Sabbath, early in the morning of the first day of the week, they went to the tomb with burial spices. When they saw the stone had been rolled away, they entered the tomb. It was not the body of Jesus they saw, but an angel robed in white. The joyful message they received was, “He is risen!” Women were the first evangelists, as they spread the good news of His resurrection. This same message has been broadcast throughout the world in the following centuries down to us today. Connections: Because Mark’s intended audience was the Gentiles, he does not quote as frequently from the Old Testament as Matthew, who was writing primarily to the Jews. He does not begin with a genealogy to link Jesus with the Jewish patriarchs, but begins instead with His baptism, the beginning of His earthly ministry. But even there, Mark quotes from an Old Testament prophecy regarding the messenger—John the Baptist—who would exhort the people to “prepare the way for the Lord” (Mark 1:3; Isaiah 40:3\) as they awaited the coming of their Messiah. Jesus does refer to the Old Testament in several passages in Mark. In Mark 7:6, Jesus rebukes the Pharisees for their superficial worship of God with their lips while their hearts were far from Him and refers to their own prophet, Isaiah, to convict them of their hardheartedness (Isaiah 29:13\). Jesus referred to another Old Testament prophecy which was to be fulfilled that very night as the disciples would be scattered like sheep without a shepherd when Jesus was arrested and put to death (Mark 14:27; Zechariah 13:7\). He referred again to Isaiah when He cleansed the Temple of the money\-changers (Mark 11:15\-17; Isaiah 56:7; Jeremiah 7:11\) and to the Psalms when He explained that He was the chief Cornerstone of our faith and of the Church (Mark 12:10\-11; Psalm 118:22\-23\). Practical Application: Mark presents Jesus as the suffering Servant of God (Mark 10:45\) and as the One who came to serve and sacrifice for us, in part to inspire us to do the same. We are to minister as He did, with the same greatness of humility and devotion to the service of others. Jesus exhorted us to remember that to be great in God’s kingdom, we must be the servant of all (Mark 10:44\). Self\-sacrifice should transcend our need for recognition or reward, just as Jesus was willing to be abased as He lay down His life for the sheep.
Is it right for a Christian to be involved in martial arts?	Answer One of the early founders of modern martial arts, Gichin Funakoshi, said, “The mind and technique become one in true karate.” Development of martial arts such as judo, kung fu, hapkido, and aikido were steeped in the spiritual traditions of their native countries. This makes sense, given that many of those martial arts sought to merge spiritual and physical exercises with the goal of strengthening both. Also, systems meant to develop combat skill naturally sought a means to govern when to use violence. As a result, the initial practice of those martial arts often included training in [Buddhism](buddhism.html) or [Zen philosophy](Zen-Buddhism.html). However, that is not how most martial arts are taught or practiced today. At least in the Western world, martial arts such as tae kwon do, jujitsu, capoeira, or judo are defined as systems of physical technique. Training in martial arts, as practiced by most schools, is entirely focused on refining athletic skills. Spiritual training beyond generic ideas such as discipline and respect is all but absent from most modern dojos. Still, schools and instructors will vary. The spiritual components, if any, offered in a martial arts training program ought to be carefully understood before a Christian becomes involved. The Bible says the mind and heart are “desperately wicked” (Jeremiah 17:9\). In the Scriptures, the heart and mind are often considered to be the same thing. Since our hearts and our minds are wicked, we are not able to think clearly about our spiritual situation. Any martial arts instructor who claims a person can “polish” one’s own spirit through his program is teaching falsehood. We are in need of a Savior to clean our hearts and develop within us a new spirit. Titus 1:15 gives us insight into the mind of the unbeliever: “To the pure, all things are pure, but to those who are corrupted and do not believe, nothing is pure. In fact, both their minds and consciences are corrupted.” Martial arts schools that are spiritually “neutral”—that is, most of them—probably don’t present any particular threat to a Christian’s faith. The same cannot be said of the rare martial arts school that openly incorporates non\-Christian spirituality into its training regimen. We are not to conform our thinking to the world’s way of thinking but “be transformed by the renewing of your mind” (Romans 12:2; cf. Ephesians 4:23\). We should train our minds in how to serve the Lord and then please Him in all that we do. The philosophies contained in Buddhism, as well as most religions of the world, were developed by flawed men with defiled minds. They do not offer advice suitable for anyone to follow. Therefore, it’s important for Christians to ensure that whatever physical training they receive is not tied to spiritual error. The physical side of martial arts is a good form of exercise, and it can be extremely useful for [self\-defense](self-defense.html). Many Christians participate in martial arts, and some instructors even incorporate Christian spiritual ideas into their training. A spiritually neutral or Christian\-flavored martial arts experience is most likely something a believer can participate in with a clear conscience. It is dangerous to allow the mind to be influenced by the philosophies associated with the origins of karate and other forms of martial arts. Training that carries overtones of a false religion should be avoided. Some martial arts, such as jujitsu or kenpo, are effectively neutral in terms of spiritual content. Others, such as aikido, can be more difficult to separate from non\-biblical spiritual practices. Therefore, it is wise for the Christian to use caution before participating in this kind of activity.
Summary of the Gospel of Luke	Author: The Gospel of Luke does not identify its author. From Luke 1:1\-4 and Acts 1:1\-3, it is clear that the same author wrote both Luke and Acts, addressing both to “most excellent Theophilus,” possibly a Roman dignitary. The tradition from the earliest days of the church has been that Luke, a physician and a close companion of the Apostle Paul, wrote both Luke and Acts (Colossians 4:14; 2 Timothy 4:11\). This would make Luke the only Gentile to pen any books of Scripture. Full article: [Who wrote the book of Luke? Who was the author of Luke?](who-wrote-the-book-of-Luke.html) Date of Writing: The Gospel of Luke was likely written between A.D. 58 and 65\. Purpose of Writing: As with the other two synoptic gospels—Matthew and Mark—this book’s purpose is to reveal the Lord Jesus Christ and all He “began to do and to teach until the day he was taken up to heaven” (Acts 1:1\-2\). The Gospel of Luke is unique in that it is a meticulous history—an “orderly account” (Luke 1:3\) consistent with Luke’s medical mind—often giving details the other accounts omit. Luke’s history of the life of the Great Physician emphasizes His ministry to—and compassion for—Gentiles, Samaritans, women, children, tax collectors, sinners, and others regarded as outcasts in Israel. Key Verses: Luke 2:4\-7: “So Joseph also went up from the town of Nazareth in Galilee to Judea, to Bethlehem the town of David, because he belonged to the house and line of David. He went there to register with Mary, who was pledged to be married to him and was expecting a child. While they were there, the time came for the baby to be born, and she gave birth to her firstborn, a son. She wrapped him in cloths and placed him in a manger, because there was no room for them in the inn.” Luke 3:16, "John answered them all, 'I baptize you with water. But one more powerful than I will come, the thongs of whose sandals I am not worthy to untie. He will baptize you with the Holy Spirit and with fire.'" Luke 4:18\-19, 21: “‘The Spirit of the Lord is on me, because he has anointed me to preach good news to the poor. He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to release the oppressed, to proclaim the year of the Lord’s favor.’ Today this scripture is fulfilled in your hearing." Luke 18:31\-33: “Jesus took the Twelve aside and told them, ‘We are going up to Jerusalem, and everything that is written by the prophets about the Son of Man will be fulfilled. He will be handed over to the Gentiles. They will mock him, insult him, spit on him, flog him and kill him. On the third day he will rise again.’" Luke 23:33\-34: "When they came to the place called the Skull, there they crucified him, along with the criminals—one on his right, the other on his left. Jesus said, ‘Father, forgive them, for they do not know what they are doing.’" Luke 24:1\-3: "On the first day of the week, very early in the morning, the women took the spices they had prepared and went to the tomb. They found the stone rolled away from the tomb, but when they entered, they did not find the body of the Lord Jesus." Brief Summary: Called the most beautiful book ever written, the Gospel of Luke begins by telling us about Jesus’ parents; the birth of His cousin, John the Baptist; Mary and Joseph’s journey to Bethlehem, where Jesus is born; and the genealogy of Christ through Mary. Jesus’ public ministry reveals His perfect compassion and forgiveness through the stories of the prodigal son, the rich man and Lazarus, and the Good Samaritan. While many believe in this unprejudiced love that surpasses all human limits, many others—especially the religious leaders—challenge and oppose the claims of Jesus. Christ’s followers are encouraged to count the cost of discipleship, while His enemies seek His death on the cross. Finally, Jesus is betrayed, tried, sentenced and crucified. But the grave cannot hold Him! His Resurrection assures the continuation of His ministry of seeking and saving the lost. Connections: Since Luke was a Gentile, his references to the Old Testament are relatively few compared to those in Matthew’s gospel, and most of the OT references are in the words spoken by Jesus rather than in Luke’s narration. Jesus used the Old Testament to defend against Satan’s attacks, answering him with “It is written” (Luke 4:1\-13\); to identify Himself as the promised Messiah (Luke 4:17\-21\); to remind the Pharisees of their inability to keep the Law and their need of a Savior (Luke 10:25\-28, 18:18\-27\); and to confound their learning when they tried to trap and trick Him (Luke 20\). Practical Application: The Gospel of Luke gives us a beautiful portrait of our compassionate Savior. Jesus was not “turned off” by the poor and the needy; in fact, they were a primary focus of His ministry. Israel at the time of Jesus was a very class\-conscious society. The weak and downtrodden were literally powerless to improve their lot in life and were especially open to the message that “the kingdom of God is near you” (Luke 10:9\). This is a message we must carry to those around us who desperately need to hear it. Even in comparatively wealthy countries—perhaps especially so—the spiritual need is dire. Christians must follow the example of Jesus and bring the good news of salvation to the spiritually poor and needy. The kingdom of God is near and the time grows shorter every day.
Summary of the Book of Acts	Author: The book of Acts, also called Acts of the Apostles, does not specifically identify its author. From Luke 1:1–4 and Acts 1:1–3, we know that the same author wrote both Luke and Acts. The tradition from the earliest days of the church has been that [Luke](Luke-in-the-Bible.html), a companion of the apostle Paul, wrote the books of Luke and Acts (Colossians 4:14; 2 Timothy 4:11\). Full article: [Who wrote the book of Acts? Who was the author of Acts?](who-wrote-the-book-of-Acts.html) Date of Writing: The book of Acts was likely written between AD 61 and 64\. Purpose of Writing: The book of Acts was written to provide a history of the early church. The emphasis of the book is the fulfillment of the [Great Commission](great-commission.html). Acts records the apostles being Christ’s witnesses in Jerusalem, Judea, Samaria, and the surrounding world. The book of Acts sheds light on the gift of the Holy Spirit, who empowers, guides, teaches, and serves as our Counselor. Reading the book of Acts, we are enlightened and encouraged by the power of the gospel as it spread throughout the world and transformed lives. Many miracles were performed during this time by the apostles to validate their message. The book of Acts covers the transitional time between the ascension of Christ and the completion of the New Testament canon, and the apostolic miracles were God’s means of authenticating His message through the men who penned the Bible. Key Verses: Acts 1:8: “But you will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth.” Acts 2:4: “All of them were filled with the Holy Spirit and began to speak in other tongues as the Spirit enabled them.” Acts 4:12: “Salvation is found in no one else, for there is no other name under heaven given to men by which we must be saved.” Acts 4:19–20: “But Peter and John replied, ‘Judge for yourselves whether it is right in God’s sight to obey you rather than God. For we cannot help speaking about what we have seen and heard.’” Acts 9:3–6: “As \[Saul] neared Damascus on his journey, suddenly a light from heaven flashed around him. He fell to the ground and heard a voice say to him, ‘Saul, Saul, why do you persecute me?’ ‘Who are you, Lord?’ Saul asked. ‘I am Jesus, whom you are persecuting,’ he replied. ‘Now get up and go into the city, and you will be told what you must do.’” Acts 16:31: “So they said, ‘Believe on the Lord Jesus Christ, and you will be saved.’” Brief Summary: The book of Acts gives the history of the Christian church and the spread of the gospel of Jesus Christ, as well as the mounting opposition to it. Although many faithful servants were used to preach and teach the gospel of Jesus Christ, Saul, also called Paul, was the most influential. Before he was converted, Paul zealously persecuted Christians. Paul’s dramatic conversion on the [Damascus road](Damascus-Road.html) (Acts 9:1–31\) is a highlight of the book of Acts. After his conversion he went to the opposite extreme of loving God and preaching His Word with power and fervency in the Spirit of the true and living God. The disciples were empowered by the Holy Spirit to be His witnesses in Jerusalem (Acts 1—8:3\), in Judea and Samaria (8:4—12:25\), and to the ends of the earth (13:1—28:31\). Included in the last section are Paul’s three missionary journeys (13:1—21:16\), his trials in Jerusalem and Caesarea (21:17—26:32\) and his journey to Rome (27:1—28:31\). Connections: The book of Acts serves as a transition from the Old Covenant to the New. This transition is seen in several key events in Acts. First, there was a change in the ministry of the Holy Spirit, whose primary function in the Old Testament was the external “anointing” of God’s people, among them Moses (Numbers 11:17\), Othniel (Judges 3:8–10\), Gideon (Judges 6:34\), and Saul (1 Samuel 10:6–10\). After the ascension of Jesus, the Spirit came to live in the very hearts of believers (Romans 8:9–11; 1 Corinthians 3:16\), guiding and empowering them from within. The indwelling Spirit is the gift of God to those who come to Him in faith. Paul’s conversion in Acts 9 is a dramatic example of the power of God unto salvation (see Romans 1:16\) and the opening of spiritually blinded eyes. Paul admitted that, prior to meeting the risen Savior, he was the most zealous of Israelites and was blameless “concerning righteousness based on the law” (Philippians 3:6\), going so far as to persecute those who taught salvation by grace through faith in Christ. But, after his conversion, Paul realized that all his legalistic efforts were worthless, and he considered them “rubbish, that I may gain Christ and be found in him, not having a righteousness of my own that comes from the law, but that which is through faith in Christ—the righteousness that comes from God and is by faith” (Philippians 3:8–9\). Before he met Christ, Paul had been blinded by a pharisaical misinterpretation of the law and an inflated opinion of his own righteousness. After he met Christ, the “scales fell from Saul’s eyes,” as it were (Acts 9:18\). His boasting of his own goodness was replaced by his glorying in the cross of Jesus Christ (Romans 3:27; Galatians 6:14\). Peter’s vision of the sheet full of unclean animals in Acts 10:9–15 is another sign of the transition from the Old Covenant to the New Covenant’s unity of Jew and Gentile in one universal Church. The “unclean” animals in Peter’s vision symbolized the Gentiles, who were declared “cleansed” by God through the sacrificial death of Christ. The Old Covenant law had served its purpose (see Galatians 3:23–29\), and both Jews and Gentiles are united in the New Covenant of grace through their faith in the death and resurrection of Christ. Practical Application: God can do amazing things through ordinary people when He empowers them through His Spirit. The book of Acts shows how God essentially took a group of fisherman and commoners and used them to turn the world upside down (Acts 17:6\). God took a Christian\-hating murderer and transformed him into history’s greatest Christian evangelist, the author of almost half the books of the New Testament. God used the persecution the Christians endured to help stimulate the incredibly rapid expansion of the fledgling church. God can and does do the same through us—changing our hearts, empowering us by the Holy Spirit, and giving us a passion to spread the good news of salvation through Christ. If we try to accomplish God’s work in the world in our own power, we will fail. Like the disciples in Acts 2, we must faithfully proclaim the gospel, trust God for the results, and devote ourselves “to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer” (Acts 2:42\).
Summary of the Gospel of Matthew	Author: This book is known as the Gospel of Matthew because it was written by the apostle of the same name. The style of the book is exactly what would be expected of a man who was once a tax collector. Matthew has a keen interest in accounting (18:23\-24; 25:14\-15\). The Gospel of Matthew is very orderly and concise. Rather than write in chronological order, Matthew arranges this Gospel through six discussions. As a tax collector, Matthew possessed a skill that makes his writing all the more exciting for Christians. Tax collectors were expected to be able to write in a form of shorthand, which essentially meant that Matthew could record a person’s words as they spoke, word for word. This ability means that the words of Matthew are not only inspired by the Holy Spirit, but should represent an actual transcript of some of Christ’s sermons. For example, the Sermon on the Mount, as recorded in chapters 5\-7, is almost certainly a perfect recording of that great message. Full article: [Who wrote the book of Matthew? Who was the author of Matthew?](who-wrote-the-book-of-Matthew.html) Date of Writing: As an apostle, Matthew wrote the Gospel of Matthew in the early period of the church, probably in A.D. 55\-65\. This was a time when most Christians were Jewish converts, so Matthew’s focus on Jewish perspective in this Gospel is understandable. Purpose of Writing: Matthew intends to prove to the Jews that Jesus Christ is the promised Messiah. More than any other Gospel, the Gospel of Matthew quotes the Old Testament to show how Jesus fulfilled the words of the Jewish prophets. Matthew describes in detail the lineage of Jesus from David, and uses many forms of speech that Jews would have been comfortable with. Matthew’s love and concern for his people is apparent through his meticulous approach to telling the gospel story. Key Verses: Matthew 5:17: “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them.” Matthew 5:43\-44: “You have heard that it was said, ‘Love your neighbor and hate your enemy.’ But I tell you: Love your enemies and pray for those who persecute you.” Matthew 6:9\-13: “This, then, is how you should pray: ‘Our Father in heaven, hallowed be your name, your kingdom come, your will be done on earth as it is in heaven. Give us today our daily bread. Forgive us our debts, as we also have forgiven our debtors. And lead us not into temptation, but deliver us from the evil one.” Matthew 16:26: “What good will it be for a man if he gains the whole world, yet forfeits his soul? Or what can a man give in exchange for his soul?” Matthew 22:37\-40: "Jesus replied, '"Love the Lord your God with all your heart and with all your soul and with all your mind." This is the first and greatest commandment. And the second is like it: "Love your neighbor as yourself." All the Law and the Prophets hang on these two.'" Matthew 27:31: “After they had mocked him, they took off the robe and put his own clothes on him. Then they led him away to crucify him.” Matthew 28:5\-6: “The angel said to the women, 'Do not be afraid, for I know that you are looking for Jesus, who was crucified. He is not here; he has risen, just as he said. Come and see the place where he lay.'” Matthew 28:19\-20: “Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age.” Brief Summary: The Gospel of Matthew discusses the lineage, birth, and early life of Christ in the first two chapters. From there, the book discusses the ministry of Jesus. The descriptions of Christ’s teachings are arranged around “discourses” such as the Sermon on the Mount in chapters 5 through 7\. Chapter 10 involves the mission and purpose of the disciples; chapter 13 is a collection of parables; chapter 18 discusses the church; chapter 23 begins a discourse about hypocrisy and the future. Chapters 21 through 27 discuss the arrest, torture, and execution of Jesus. The final chapter describes the Resurrection and the Great Commission. Connections: Because Matthew’s purpose is to present Jesus Christ as the King and Messiah of Israel, he quotes from the Old Testament more than any of the other three Gospel writers. Matthew quotes more than 60 times from prophetic passages of the Old Testament, demonstrating how Jesus fulfilled them. He begins his Gospel with the genealogy of Jesus, tracing Him back to Abraham, the progenitor of the Jews. From there, Matthew quotes extensively from the prophets, frequently using the phrase “as was spoken through the prophet(s)” (Matthew 1:22\-23, 2:5\-6, 2:15, 4:13\-16, 8:16\-17, 13:35, 21:4\-5\). These verses refer to the Old Testament prophecies of His virgin birth (Isaiah 7:14\) in Bethlehem (Micah 5:2\), His return from Egypt after the death of Herod (Hosea 11:1\), His ministry to the Gentiles (Isaiah 9:1\-2; 60:1\-3\), His miraculous healings of both body and soul (Isaiah 53:4\), His speaking in parables (Psalm 78:2\), and His triumphal entry into Jerusalem (Zechariah 9:9\). Practical Application: The Gospel of Matthew is an excellent introduction to the core teachings of Christianity. The logical outline style makes it easy to locate discussions of various topics. Matthew is especially useful for understanding how the life of Christ was the fulfillment of the Old Testament prophecies. Matthew’s intended audience was his fellow Jews, many of whom—especially the Pharisees and Sadducees—stubbornly refused to accept Jesus as their Messiah. In spite of centuries of reading and studying the Old Testament, their eyes were blinded to the truth of who Jesus was. Jesus rebuked them for their hard hearts and their refusal to recognize the One they had supposedly been waiting for (John 5:38\-40\). They wanted a Messiah on their own terms, one who would fulfill their own desires and do what they wanted Him to do. How often do we seek God on our own terms? Don’t we reject Him by ascribing to Him only those attributes we find acceptable, the ones that make us feel good—His love, mercy, grace—while rejecting those we find objectionable—His wrath, justice, and holy anger? We dare not make the mistake of the Pharisees, creating God in our own image and then expecting Him to live up to our standards. Such a god is nothing more than an idol. The Bible gives us more than enough information about the true nature and identity of God and Jesus Christ to warrant our worship and our obedience.
Summary of the Book of Romans	Author: Romans 1:1 identifies the author of the Book of Romans as the apostle Paul. Romans 16:22 indicates that Paul used a man named [Tertius](Tertius-in-the-Bible.html) to transcribe his words. Full article: [Who wrote the book of Romans? Who was the author of Romans?](who-wrote-the-book-of-Romans.html) Date of Writing: The Book of Romans was likely written A.D. 56\-58\. Purpose of Writing: As with all Paul’s epistles to the churches, his purpose in writing was to proclaim the glory of the Lord Jesus Christ by teaching doctrine and edify and encourage the believers who would receive his letter. Of particular concern to Paul were those to whom this letter was written—those in Rome who were “loved by God and called to be saints” (Romans 1:7\). Because he himself was a Roman citizen, he had a unique passion for those in the assembly of believers in Rome. Since he had not, to this point, visited the church in Rome, this letter also served as his introduction to them. Key Verses: Romans 1:16, “I am not ashamed of the gospel, because it is the power of God for the salvation of every one who believes, first for the Jew, then for the Gentile.” Romans 3:9\-11, “What shall we conclude then? Are we any better? Not at all! We have already made the charge that Jews and Gentiles alike are all under sin. As it is written: ‘There is no one righteous, not even one; there is no one who understands, no one who seeks God.’” Romans 3:21, “But now a righteousness from God apart from the law, has been made known, to which the Law and Prophets testify.” Romans 3:23: “For all have sinned and fall short of the glory of God.” Romans 5:8, “But God demonstrates his own love for us in this: while we were still sinners, Christ died for us.” Romans 6:23, “For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.” Romans 8:9, “You however, are controlled not by the sinful nature, but by the Spirit, if the Spirit of God lives in you. And if anyone does not have the Spirit of Christ, he does not belong to Christ.” Romans 8:28: “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.” Romans 8:37\-39, “For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height, nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord.” Romans 10:9\-10, “That if you confess with your mouth, ‘Jesus is Lord,’ and believe in your heart that God raised Him from the dead, you will be saved. For it is with your heart that you believe and are justified, and it is with your mouth that you confess and are saved.” Romans 12:1, “Therefore, I urge you, brothers, in view of God’s mercy, to offer your bodies as living sacrifices, holy and pleasing to God, this is your spiritual act of worship.” Romans 12:19, “Do not take revenge, my friends, but leave room for God’s wrath, for it is written: ‘It is mine to avenge; I will repay,’ says the Lord.” Romans 16:17, “I urge you, brothers, to watch out for those who cause divisions and put obstacles in your way that are contrary to the teaching you have learned. Keep away from them.” Brief Summary: Paul was excited about being able to minister at last in this church, and everyone was well aware of that fact (Romans 1:8\-15\). The letter to the Romans was written from Corinth just prior to Paul’s trip to Jerusalem to deliver the alms that had been given for the poor there. He had intended to go to Rome and then on to Spain (Romans 15:24\), but his plans were interrupted when he was arrested in Jerusalem. He would eventually go to Rome as a prisoner. Phoebe, who was a member of the church at [Cenchrea](Cenchrea-in-the-Bible.html) near Corinth (Romans 16:1\), most likely carried the letter to Rome. The Book of Romans is primarily a work of doctrine and can be divided into four sections: righteousness needed, 1:18–3:20; righteousness provided, 3:21–8:39; righteousness vindicated, 9:1–11:36; righteousness practiced, 12:1–15:13\. The main theme of this letter is obvious of course—righteousness. Guided by the Holy Spirit, Paul first condemns all men of their sinfulness. He expresses his desire to preach the truth of God’s Word to those in Rome. It was his hope to have assurance they were staying on the right path. He strongly points out that he is not ashamed of the gospel (Romans 1:16\), because it is the power by which everyone is saved. The Book of Romans tells us about God, who He is and what He has done. It tells us of Jesus Christ, what His death accomplished. It tells us about ourselves, what we were like without Christ and who we are after trusting in Christ. Paul points out that God did not demand men have their lives straightened out before coming to Christ. While we were still sinners Christ died on a cross for our sins. Connections: Paul uses several Old Testament people and events as illustrations of the glorious truths in the Book of Romans. Abraham believed and righteousness was imputed to him by his faith, not by his works (Romans 4:1\-5\). In Romans 4:6\-9, Paul refers to David who reiterated the same truth: “Blessed are they whose transgressions are forgiven, whose sins are covered. Blessed is the man whose sin the Lord will never count against him." Paul uses Adam to explain to the Romans the doctrine of [inherited sin](inherit-sin.html), and he uses the story of Sarah and Isaac, the child of promise, to illustrate the principle of Christians being the children of the promise of the divine grace of God through Christ. In chapters 9–11, Paul recounts the history of the nation of Israel and declares that God has not completely and finally rejected Israel (Romans 11:11\-12\), but has allowed them to “stumble” only until the full number of the Gentiles will be brought to salvation. Practical Application: The Book of Romans makes it clear that there is nothing we can do to save ourselves. Every “good” deed we have ever done is as a filthy rag before God. So dead in our trespasses and sins are we that only the grace and mercy of God can save us. God expressed that grace and mercy by sending His Son, Jesus Christ, to die on the cross in our place. When we turn our lives over to Christ, we are no longer controlled by our sin nature, but we are controlled by the Spirit. If we make confession that Jesus is Lord, and believe that He is raised from the dead, we are saved, born again. We need to live our lives offered to God as a living sacrifice to Him. Worship of the God who saved us should be our highest desire. Perhaps the best application of Romans would be to apply Romans 1:16 and not be ashamed of the gospel. Instead, let us all be faithful in proclaiming it!
Summary of the Book of 1 Corinthians	Author: 1 Corinthians 1:1 identifies the author of the Book of 1 Corinthians as the apostle Paul. Full article: [Who wrote the book of 1 Corinthians? Who was the author of 1 Corinthians?](who-wrote-the-book-of-1-Corinthians.html) Date of Writing: The Book of 1 Corinthians was written in approximately A. D. 55\. Purpose of Writing: The apostle Paul founded the church in Corinth. A few years after leaving the church, the apostle Paul heard some disturbing reports about the Corinthian church. They were full of pride and were excusing sexual immorality. Spiritual gifts were being used improperly, and there was rampant misunderstanding of key Christian doctrines. The apostle Paul wrote his first letter to the Corinthians in an attempt to restore the Corinthian church to its foundation—Jesus Christ. Key Verses: 1 Corinthians 3:3: “You are still worldly. For since there is jealousy and quarreling among you, are you not worldly? Are you not acting like mere men?” 1 Corinthians 6:19\-20: “Do you not know that your body is a temple of the Holy Spirit, who is in you, whom you have received from God? You are not your own; you were bought at a price. Therefore honor God with your body.” 1 Corinthians 10:31: “So whether you eat or drink or whatever you do, do it all for the glory of God.” 1 Corinthians 12:7: “Now to each one the manifestation of the Spirit is given for the common good.” 1 Corinthians 13:4\-7: “Love is patient, love is kind. It does not envy, it does not boast, it is not proud. It is not rude, it is not self\-seeking, it is not easily angered, it keeps no record of wrongs. Love does not delight in evil but rejoices with the truth. It always protects, always trusts, always hopes, always perseveres.” 1 Corinthians 15:3\-4: “For what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures, that he was buried, that he was raised on the third day according to the Scriptures.” Brief Summary: The Corinthian church was plagued by divisions. The believers in Corinth were dividing into groups loyal to certain spiritual leaders (1 Corinthians 1:12; 3:1\-6\). Paul exhorted the Corinthian believers to be united because of devotion to Christ (1 Corinthians 3:21\-23\). Many in the church were essentially approving of an immoral relationship (1 Corinthians 5:1\-2\). Paul commanded them to expel the wicked man from the church (1 Corinthians 5:13\). The Corinthian believers were taking each other to court (1 Corinthians 6:1\-2\). Paul taught the Corinthians that it would be better to be taken advantage of than to damage their Christian testimony (1 Corinthians 6:3\-8\). Paul gave the Corinthian church instructions on marriage and celibacy (chapter 7\), food sacrificed to idols (chapters 8 and 10\), Christian freedom (chapter 9\), the veiling of women (1 Corinthians 11:1\-16\), the Lord’s Supper (1 Corinthians 11:17\-34\), spiritual gifts (chapters 12\-14\), and the resurrection (chapter 15\). Paul organized the book of 1 Corinthians by answering questions the Corinthian believers had asked him and by responding to improper conduct and erroneous beliefs they had accepted. Connections: In chapter 10 of the Book of 1 Corinthians, Paul uses the story of the Israelites wandering in the wilderness to illustrate to the Corinthian believers the folly of the misuse of freedom and the danger of overconfidence. Paul has just warned the Corinthians about their lack of self\-discipline (1 Corinthians 9:24\-27\). He goes on to describe the Israelites who, despite seeing God’s miracles and care for them—the parting of the Red Sea, the miraculous provision of manna from heaven and water from a rock—they misused their freedom, rebelled against God, and fell into immorality and idolatry. Paul exhorts the Corinthian church to note the example of the Israelites and avoid lusts and sexual immorality (vv. 6\-8\) and putting Christ to the test and complaining (vv. 9\-10\). See Numbers 11:4, 34, 25:1\-9; Exodus 16:2, 17:2, 7\. Practical Application: Many of the problems and questions the Corinthian church was dealing with are still present in the church today. Churches today still struggle with divisions, with immorality, and with the use of spiritual gifts. The Book of 1 Corinthians very well could have been written to the church today and we would do well to heed Paul’s warnings and apply them to ourselves. Despite all the rebukes and corrections, 1 Corinthians brings our focus back to where it should be—on Christ. Genuine Christian love is the answer to many problems (chapter 13\). A proper understanding of the resurrection of Christ, as revealed in chapter 15, and thereby a proper understanding of our own resurrection, is the cure for what divides and defeats us.
Summary of the Gospel of John	Author: John 21:20–24 describes the author of the gospel of John as “the disciple whom Jesus loved,” and for both historical and internal reasons this is understood to be [John the Apostle](life-John-Apostle.html), one of the sons of Zebedee (Luke 5:10\). Full article: [Who wrote the book of John? Who was the author of John?](who-wrote-the-book-of-John.html) Date of Writing: Discovery of certain papyrus fragments dated around AD 135 require the gospel of John to have been written, copied, and circulated before then. And, while some think it was written before Jerusalem was destroyed (AD 70\), AD 85—90 is a more accepted time for the writing of the gospel of John. Purpose of Writing: The author cites the purpose of the gospel of John as follows: “But these are written that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in His name” (John 20:31, NKJV). Unlike the three [Synoptic Gospels](Synoptic-Gospels.html), John’s purpose is not to present a chronological narrative of the life of Christ but to display His deity. John sought to strengthen the faith of second\-generation believers and bring about faith in others, but he also sought to correct a false teaching that was spreading in the first century. John emphasized Jesus Christ as “the Son of God,” fully God and fully man, contrary to a false doctrine that taught the “Christ\-spirit” came upon the human Jesus at His baptism and left Him at the crucifixion. Key Verses: “In the beginning was the Word, and the Word was with God, and the Word was God. . . . And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth” (John 1:1, 14, NKJV). “The next day John saw Jesus coming toward him, and said, ‘Behold! The Lamb of God who takes away the sin of the world!’” (John 1:29, NKJV). “For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life” (John 3:16, NKJV). “Jesus answered and said to them, ‘This is the work of God, that you believe in Him whom He sent’” (John 6:29, NKJV). “The thief does not come except to steal, and to kill, and to destroy. I have come that they may have life, and that they may have it more abundantly” (John 10:10, NKJV). “And I give them eternal life, and they shall never perish; neither shall anyone snatch them out of My hand” (John 10:28, NKJV). “Jesus said to her, ‘I am the resurrection and the life. He who believes in Me, though he may die, he shall live. And whoever lives and believes in Me shall never die. Do you believe this?’”(John 11:25–26, NKJV). “By this all will know that you are My disciples, if you have love for one another” (John 13:35, NKJV). “Jesus said to him, ‘I am the way, the truth, and the life. No one comes to the Father except through Me’” (John 14:6, NKJV). “Jesus said to him, ‘Have I been with you so long, and yet you have not known Me, Philip? He who has seen Me has seen the Father; so how can you say, “Show us the Father”?’” (John 14:9, NKJV). “Sanctify them by Your truth. Your word is truth” (John 17:17, NKJV). “So when Jesus had received the sour wine, He said, ‘It is finished!’ And bowing His head, He gave up His spirit” (John 19:30, NKJV). “Jesus said to him, ‘Thomas, because you have seen Me, you have believed. Blessed are those who have not seen and yet have believed’” (John 20:29, NKJV). Brief Summary: The gospel of John includes only seven miracles—John calls them “signs”—to demonstrate the deity of Christ and illustrate His ministry. Some of these miracles and stories, such as the raising of Lazarus, are found only in John. His is the most theological of the four Gospels, and he often gives the reason behind events mentioned in the other gospels. The gospel of John shares much about the approaching ministry of the Holy Spirit after Jesus’ ascension. There are certain words or phrases that create a recurring theme in the gospel of John: believe, witness, Comforter, life – death, light – darkness, I am, and love. The gospel of John introduces Jesus Christ, not from His birth, but from “the beginning,” before creation. John calls Jesus “the Word” ([Logos](what-is-the-Logos.html)) who, as God Himself, was involved in every aspect of creation (John 1:1–3\) and who later became flesh (verse 14\) in order that He might take away our sins as the spotless Lamb of God (verse 29\). The gospel of John includes several spiritual conversations, such as Jesus’ talk with the Samaritan woman that shows Him as the Messiah (John 4:26\) and Jesus’ meeting with Nicodemus that explains salvation through His vicarious death on the cross (John 3:14–16\). In the gospel of John, Jesus repeatedly angers the Jewish leaders by correcting them (John 2:13–16\); healing on the Sabbath, and claiming traits belonging only to God (John 5:18; 8:56–59; 9:6, 16; 10:33\). The last nine chapters of the gospel of John deal with the final week of Jesus’ life. Jesus prepares His disciples for His coming death and for their ministry after His resurrection and ascension (John 14–17\). He then willingly dies on the cross in our place (John 10:15–18\), paying our sin debt in full (John 19:30\) so that whoever trusts in Him will be saved (John 3:14–16\). Jesus then rises from the dead, convincing even the most doubting of His disciples that He is God and Master (John 20:24–29\). Connections: The gospel of John’s portrayal of Jesus as the God of the Old Testament is seen most emphatically in the seven “I Am” statements of Jesus. He is the “Bread of life” (John 6:35\), provided by God to feed the souls of His people, just as He provided manna from heaven to feed the Israelites in the wilderness (Exodus 16:11–36\). Jesus is the “Light of the world” (John 8:12\), the same Light that God promised to His people in the Old Testament (Isaiah 30:26; 60:19–22\) and which will find its culmination in the New Jerusalem when Christ the Lamb will be its Light (Revelation 21:23\). Two of the “I Am” statements refer to Jesus as both the “Good Shepherd” and the “Door of the sheep.” Here are clear references to Jesus as the God of the Old Testament, the Shepherd of Israel (Psalm 23:1; 80:1; Jeremiah 31:10; Ezekiel 34:23\) and, as the only Door into the sheepfold, the only way of salvation. The Jews believed in the resurrection and, in fact, used the doctrine to try to trick Jesus into making statements they could use against Him. But His statement at the tomb of Lazarus, “I am the resurrection and the life” (John 11:25\), must have astounded them. He was claiming to be the cause of resurrection and in possession of the power of life and death. None other than God Himself could claim such a thing. Similarly, Jesus’ claim to be “the way, the truth and the life” (John 14:6\) linked Him unmistakably to the Old Testament. His is the “Way of Holiness” prophesied in Isaiah 35:8; He established the City of Truth of Zechariah 8:3 when He was in Jerusalem and preached the truths of the gospel. As “the Life,” Jesus affirms His deity, the Creator of life, God incarnate (John 1:1–3; Genesis 2:7\). Finally, as the “true Vine” (John 15:1, 5\), Jesus identifies Himself with the nation of Israel, who are called the vineyard of the Lord in many Old Testament passages. As the true Vine of the vineyard of Israel, He portrays Himself as the Lord of the “true Israel”—all those who would come to Him in faith (cf. Romans 9:6\). Practical Application: The gospel of John continues to fulfill its purpose of evangelizing the lost (John 3:16 is likely the best\-known Bible verse) and is often used in evangelistic Bible studies. In the recorded encounters between Jesus and Nicodemus and the woman at the well (chapters 3—4\), we learn much from Jesus’ model of personal evangelism. His comforting words to His disciples before His death (John 14:1–6, 16; 16:33\) are still of great comfort in sorrowful times. Jesus’ “high priestly prayer” for believers in chapter 17 is also a wonderful source of encouragement for believers. John’s teachings concerning the deity of Christ (John 1:1–3, 14; 5:22–23; 8:58; 14:8–9; 20:28\) are helpful in apologetics and provide a clear revelation of who Jesus is: [fully God and fully man](hypostatic-union.html).
Summary of the Book of Galatians	Author: Galatians 1:1 clearly identifies the apostle Paul as the writer of the epistle to the Galatians. Date of Writing: Galatians is one of the first New Testament books to be written, composed sometime soon after AD 49\. Purpose of Writing: The churches in Galatia were comprised of both Jewish and Gentile converts. Paul’s purpose in writing to these churches was to confirm them in the faith, especially concerning justification by faith alone, apart from the works of the [Law of Moses](Mosaic-Law.html). Galatians was written because the churches of that region were facing a theological crisis. The essential truth of justification by faith rather than by human works was being denied by the [Judaizers](Judaizers.html)—legalistic Jews who insisted that Christians must keep the Mosaic Law. In particular, the Judaizers insisted on [circumcision](circumcision.html) as a requirement for Gentiles who wished to be saved. In other words, convert to Judaism first, and then you are eligible to become a Christian. When Paul learned that this heresy was being taught to the Galatian churches, he composed an epistle to emphasize our liberty in Christ and to counter the perversion of the gospel that the Judaizers promoted. Key Verses: Galatians 2:16: “Know that a man is not justified by observing the law, but by faith in Jesus Christ. So we, too, have put our faith in Christ Jesus that we may be justified by faith in Christ and not by observing the law, because by observing the law no one will be justified.” Galatians 2:20: "I have been crucified with Christ and I no longer live, but Christ lives in me. The life I live in the body, I live by faith in the Son of God, who loved me and gave himself for me." Galatians 3:11: “Clearly no one is justified before God by the law, because, ‘The righteous will live by faith.’" Galatians 4:5\-6: “to redeem those under law, that we might receive the full rights of sons. Because you are sons, God sent the Spirit of his Son into our hearts, the Spirit who calls out, ‘Abba, Father.’" Galatians 5:22\-23: “But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self\-control. Against such things there is no law.” Galatians 6:7: “Do not be deceived: God cannot be mocked. A man reaps what he sows.” Brief Summary: The fact that we are justified by grace through faith means we have spiritual freedom. We are not under bondage to the dictates of the Old Testament Law. Paul soundly condemns anyone who would denigrate the grace of God and attempt to change the gospel (Galatians 1:8–10\). He gives his apostolic credentials (Galatians 1:11–2:14\) and emphasizes that righteousness comes through Christ not the works of the Law (Galatians 2:21\). The Galatians must stand fast in their freedom and not be “entangled again with a yoke of bondage (that is, the Mosaic law)” (Galatians 5:1\). Christian freedom is not an excuse to gratify one’s sin nature; rather, our freedom is an opportunity to love one another (Galatians 5:13; 6:7–10\). The Christian life is to be lived in the power of the Spirit, not the flesh (Galatians 5:16–18\). The [flesh](the-flesh.html) has been crucified with Christ (Galatians 2:20\); as a consequence, the Spirit will bear [His fruit](fruit-of-the-Holy-Spirit.html) in the life of the believer (Galatians 5:22–23\). In the end, the issue is not whether a person is circumcised but whether he is a “new creation” (Galatians 6:15\). Salvation is the work of the Spirit, and we must be [born again](born-again.html) (see John 3:3\). External religious rites such as circumcision are of no value in the realm of the Spirit. Connections: Throughout Paul’s epistle to the Galatians, saving grace—the gift of God—is juxtaposed against the Law of Moses, which cannot save. The Judaizers urged a return to the Mosaic Law as the source of justification, and they were prominent in the early church. Even Peter was temporarily drawn into their web of deceit (Galatians 2:11–13\). The themes connecting Galatians to the Old Testament center on Law vs. grace: the inability of the Law to justify (2:16\); the believer’s deadness to the Law (2:19\); Abraham’s justification by faith (3:6\); the Law’s bringing not God’s salvation but His wrath (3:10\); and love as the fulfillment of the Law (5:14\). Believers are the spiritual children of [Sarah, not Hagar](Sarah-Hagar.html)—that is, we are children of the freewoman, not children of the slave; we have more in common with Isaac, the son of promise, than with Ishmael, the son of human effort (4:21–31\). The books of Galatians and James deal with two complementary aspects of Christianity. Galatians highlights the gospel of grace that produces righteous living (Galatians 3:13–14\). James highlights the righteous living that proves faith. There is no conflict; James, too, emphasizes the new birth through the gospel (James 1:18\), and Galatians spends its final two chapters applying the doctrine of [sola gratia](sola-gratia.html) to practical Christian living. Practical Application: One of the main themes of the book of Galatians is found in 3:11: “The righteous shall live by faith.” We must stand firm in this truth. Any compromise with legalism or the mixture of human effort and the grace of God for salvation leads to heresy. If we could be saved through the keeping of the Law, then Jesus did not need to die (Galatians 2:21\). Trying to save ourselves nullifies grace. Not only are we saved by faith (John 3:16; Ephesians 2:8–9\), but the life of the believer in Christ—day by day, moment by moment—is lived by and through that faith (Galatians 2:20\). Not that faith is something we conjure up on our own—it is the gift of God, not of works (see Ephesians 2:8–9\)—but it is our responsibility and joy to exhibit our faith so that others will see the work of Christ in us and to grow in our faith by the application of spiritual disciplines (Bible study, prayer, obedience, etc.). Jesus said we would be known by the fruit of our lives (Matthew 7:16\), which should give evidence of the faith within us. All Christians should be diligent in striving to build upon the saving faith within us so that our lives will reflect Christ and others will “glorify your Father who is in heaven” (Matthew 5:16, NKJV).
Summary of the Book of Colossians	Author: The apostle Paul was the primary writer of the Book of Colossians (Colossians 1:1\). Timothy is also given some credit (Colossians 1:1\). Date of Writing: The Book of Colossians was likely written between A.D. 58\-62\. Purpose of Writing: Paul wrote Colossians to warn the believers of doctrinal error and to spur them to continued growth in Christ. The first half of the Book of Colossians is a theological treatise that includes one of the most profound presentations of [Christology](Christology.html) anywhere in the New Testament. The second half is a mini\-ethics course, addressing every area of Christian life. Paul progresses from the individual life to the home and family, from work to the way we should treat others. The theme of this book is the Lordship of Jesus Christ and His sufficiency in meeting our needs in every area. Key Verses: Colossians 1:15\-16, "He is the image of the invisible God, the firstborn over all creation. For by Him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things were created by Him and for Him." Colossians 2:8, "See to it that no one takes you captive through hollow and deceptive philosophy, which depends on human tradition and the basic principles of this world rather than on Christ." Colossians 3:12\-13, "Therefore, as God’s chosen people, holy and dearly loved, clothe yourselves with compassion, kindness, humility, gentleness and patience. Bear with each other and forgive whatever grievances you may have against one another. Forgive as the Lord forgave you." Colossians 4:5\-6, "Be wise in the way you act toward outsiders; make the most of every opportunity. Let your conversation be always full of grace, seasoned with salt, so that you may know how to answer everyone." Brief Summary: Colossians was written explicitly to defeat the heresy that had arisen in Colosse, which endangered the existence of the church. While we do not know what was told to Paul, this letter is his response. We can surmise based on Paul’s response that he was dealing with a defective view of Christ (denying His real and true humanity and not accepting His full deity). Paul appears also to dispute the “Jewish” emphasis on circumcision and traditions (Colossians 2:8\-11; 3:11\). The heresy addressed appears to be either a Jewish\-Gnosticism or a mix between Jewish asceticism and Greek (Stoic?) philosophy. He does a remarkable job in pointing us to the sufficiency of Christ. The Book of Colossians contains doctrinal instruction about the deity of Christ and false philosophies (1:15\-2:23\), as well as practical exhortations regarding Christian conduct, including friends and speech (3:1\-4:18\). Connections: As with all the early churches, the issue of Jewish legalism in Colosse was of great concern to Paul. So radical was the concept of salvation by grace apart from works that those steeped in Old Testament law found it very difficult to grasp. Consequently, there was a continual movement among the legalists to add certain requirements from the law to this new faith. Primary among them was the requirement of circumcision which was still practiced among some of the Jewish converts. Paul countered this error in Colossians 2:11\-15 in which he declares that circumcision of the flesh was no longer necessary because Christ had come. His was a circumcision of the heart, not the flesh, making the ceremonial rites of the Old Testament law no longer necessary (Deuteronomy 10:16, 30:6; Jeremiah 4:4, 9:26; Acts 7:51; Romans 2:29\). Practical Application: Although Paul addresses many areas, the basic application for us today is the total and complete sufficiency of Christ in our lives, both for our salvation and our sanctification. We must know and understand the gospel so as not to be led astray by subtle forms of legalism and heresy. We must be on guard for any deviation that would diminish the centrality of Christ as Lord and Savior. Any “religion” that tries to equate itself with the truth using books that claim the same authority as the Bible, or which combines human effort with divine accomplishment in salvation must be avoided. Other religions cannot be combined with or added to Christianity. Christ gives us absolute standards of moral conduct. Christianity is a family, a way of life, and a relationship—not a religion. Good deeds, astrology, occultism and horoscopes do not show us God’s ways. Only Christ does. His will is revealed in His word, His love letter to us; we must get to know it!
Summary of the Book of 2 Corinthians	Author: 2 Corinthians 1:1 identifies the author of the Book of 2 Corinthians as the apostle Paul, possibly along with Timothy. Full article: [Who wrote the book of 2 Corinthians? Who was the author of 2 Corinthians?](who-wrote-the-book-of-2-Corinthians.html) Date of Writing: The Book of 2 Corinthians was very likely written approximately A.D. 55\-57\. Purpose of Writing: The church in Corinth began in AD 52 when Paul visited there on his second missionary journey. He stayed one and a half years, accomplishing much for the sake of the gospel. A record of this visit and the establishment of the church is found in Acts 18:1–18\. In his second letter to the Corinthians, Paul expresses his relief and joy that the Corinthians had received his “severe” letter (now lost) in a positive manner. That letter addressed issues that were tearing the church apart, primarily the arrival of self\-styled (false) apostles (2 Corinthians 11:13\) who were assaulting Paul’s character, sowing discord among the believers, and teaching false doctrine. They appear to have questioned his veracity (2 Corinthians 1:15–17\), his speaking ability (2 Corinthians 10:10; 11:6\), and his unwillingness to accept support from the church at Corinth (2 Corinthians 11:7–9; 12:13\). There were also some people in Corinth who had not repented of their licentious behavior, another reason he had sent the “severe” letter (2 Corinthians 12:20–21\). Paul was overjoyed to learn from Titus that the majority of Corinthians had repented of their rebellion against Paul (2 Corinthians 2:12–13; 7:5–9\). The apostle encourages them for this in an expression of his genuine love (2 Corinthians 7:3–16\). Paul also urged the Corinthians to finish collecting an offering for the poor (chapters 8—9\) and to take a harder stance against false teachers (chapters 10—13\). Finally, Paul vindicated his apostleship, as some in the church had likely questioned his authority (2 Corinthians 13:3\). Key Verses: 2 Corinthians 3:5: “Not that we are competent in ourselves to claim anything for ourselves, but our competence comes from God.” 2 Corinthians 3:18: “And we, who with unveiled faces all reflect the Lord’s glory, are being transformed into his likeness with ever\-increasing glory, which comes from the Lord, who is the Spirit.” 2 Corinthians 5:17: "Therefore, if anyone is in Christ, he is a new creation; the old has gone, the new has come!" 2 Corinthians 5:21: "God made him who had no sin to be sin for us, so that in him we might become the righteousness of God." 2 Corinthians 10:5: "We demolish arguments and every pretension that sets itself up against the knowledge of God, and we take captive every thought to make it obedient to Christ." 2 Corinthians 13:4: "For to be sure, he was crucified in weakness, yet he lives by God’s power. Likewise, we are weak in him, yet by God’s power we will live with him to serve you." Brief Summary: After greeting the believers in the church at Corinth and explaining why he had not visited them as originally planned (vv. 1:3–2:2\), Paul explains the nature of his ministry. Triumph through Christ and sincerity in the sight of God were the hallmarks of his ministry to the churches (2:14\-17\). He compares the glorious ministry of the righteousness of Christ to the “ministry of condemnation” which is the Law (v. 3:9\) and declares his faith in the validity of his ministry in spite of intense persecution (4:8\-18\). Chapter 5 outlines the basis of the Christian faith—the new nature (v. 17\) and the exchange of our sin for the righteousness of Christ (v. 21\). Chapters 6 and 7 find Paul defending himself and his ministry, assuring the Corinthians yet again of his sincere love for them and exhorting them to repentance and holy living. In chapters 8 and 9, Paul exhorts the believers at Corinth to follow the examples of the brothers in Macedonia and extend generosity to the saints in need. He teaches them the principles and rewards of gracious giving. Paul ends his letter by reiterating his authority among them (chapter 10\) and concern for their faithfulness to him in the face of fierce opposition from false apostles. He calls himself a “fool” for having to reluctantly boast of his qualifications and his suffering for Christ (chapter 11\). He ends his epistle by describing the vision of heaven he was allowed to experience and the “thorn in the flesh” he was given by God to ensure his humility (chapter 12\). The last chapter contains his exhortation to the Corinthians to examine themselves to see whether what they profess is reality, and ends with a benediction of love and peace. Connections: Throughout his epistles, Paul frequently refers to the Mosaic law, comparing it with the surpassing greatness of the gospel of Jesus Christ and salvation by grace. In 2 Corinthians 3:4\-11, Paul contrasts the Old Testament law with the new covenant of grace, referring to the law as that which “kills” while the Spirit gives life. The law is the “ministry of death, written and engraved on stone” (v. 7; Exodus 24:12\) because it brings only the knowledge of sin and its condemnation. The glory of the law is that it reflects the glory of God, but the ministry of the Spirit is much more glorious than the ministry of the law, because it reflects His mercy, grace and love in providing Christ as the fulfillment of the law. Practical Application: This letter is the most biographical and least doctrinal of Paul’s epistles. It tells us more about Paul as a person and as a minister than any of the others. That being said, there are a few things we can take from this letter and apply to our lives today. One thing is stewardship, not only of money, but of time as well. The Macedonians not only gave generously, but “they gave themselves first to the Lord and then to us in keeping with God’s will” (2 Corinthians 8:5\). In the same way, we should dedicate not only all we have to the Lord, but all that we are. He really doesn’t need our money. He is omnipotent! He wants the heart, one that longs to serve and please and love. Stewardship and giving to God is more than just money. Yes, God does want us to tithe part of our income, and He promises to bless us when we give to Him. There is more though. God wants 100%. He wants us to give Him our all. Everything we are. We should spend our lives living to serve our Father. We should not only give to God from our paycheck, but our very lives should be a reflection of Him. We should give ourselves first to the Lord, then to the church and the work of the ministry of Jesus Christ.
Summary of the Book of Ephesians	Author: Ephesians 1:1 identifies the author of the Book of Ephesians as the apostle Paul. Full article: [Who wrote the book of Ephesians? Who was the author of Ephesians?](who-wrote-the-book-of-Ephesians.html) Date of Writing: The Book of Ephesians was very likely written between A.D. 60\-63\. Purpose of Writing: Paul, writing from a Roman prison, intended that all who long for Christlike maturity would receive this writing. Enclosed within the Book of Ephesians is the discipline needed to develop into true children of God. Furthermore, a study in Ephesians will help to fortify and to establish the believer so he can fulfill the purpose and calling God has given. The aim of this epistle is to confirm and to equip a maturing church. It presents a balanced view of the body of Christ and its importance in God’s economy. Key Verses: Ephesians 1:3: "Praise be to the God and Father of our Lord Jesus Christ, who has blessed us in the heavenly realms with every spiritual blessing in Christ." Ephesians 2:8\-10: "For it is by grace you have been saved, through faith—and this not from yourselves, it is the gift of God—not by works, so that no one can boast. For we are God’s workmanship, created in Christ Jesus to do good works, which God prepared in advance for us to do." Ephesians 4:4\-6: "There is one body and one Spirit—just as you were called to one hope when you were called—one Lord, one faith, one baptism; one God and Father of all, who is over all and through all and in all." Ephesians 5:21: “Submit to one another out of reverence for Christ.” Ephesians 6:10\-11: "Finally, be strong in the Lord and in his mighty power. Put on the full armor of God so that you can take your stand against the devil’s schemes." Brief Summary: Doctrine occupies the greatest portion of the Book of Ephesians. Half of the teaching in this epistle relates to our standing in Christ, and the remainder of it affects our condition. All too often those who teach from this book bypass all the foundational instruction and go directly to the closing chapter. It is this chapter that emphasizes the warfare or the struggle of the saints. However, to benefit fully from the contents of this epistle, one must begin at the beginning of Paul’s instruction in this letter. First, as followers of Christ, we must fully understand who God declares us to be. We must also become grounded in the knowledge of God’s accomplishment for all humanity. Next, our present existence and walk must become exercised and strengthened. This must continue until we no longer totter or stagger back and forth with every spirit of teaching and subtlety of men. Paul’s writing breaks down into three main segments. (1\) Chapters one through three introduce principles with respect to God’s accomplishment. (2\) Chapters four and five put forth principles regarding our present existence. (3\) Chapter six presents principles concerning our daily struggle. Connections: The primary link to the Old Testament in Ephesians is in the startling (to the Jews) concept of the church as the body of Christ (Ephesians 5:32\). This amazing mystery (a truth not previously revealed) of the church, is that “the Gentiles are heirs together with Israel, members together of one body, and sharers together in the promise in Christ Jesus” (Ephesians 3:6\). This was a mystery completely hidden from the Old Testament saints (Ephesians 3:5, 9\). The Israelites who were true followers of God always believed they alone were God’s chosen people (Deuteronomy 7:6\). Accepting Gentiles on an equal status in this new paradigm was extremely difficult and caused many disputes among Jewish believers and Gentile converts. Paul also speaks of the mystery of the church as the “bride of Christ,” a previously unheard\-of concept in the Old Testament. Practical Application: Perhaps more than any other book of the Bible, the Book of Ephesians emphasizes the connection between sound doctrine and right practice in the Christian life. Far too many people ignore "theology" and instead want to only discuss things that are "practical." In Ephesians, Paul argues that theology is practical. In order to live out God’s will for us in our lives practically, we must first understand who we are in Christ doctrinally.
Summary of the Book of 1 Timothy	Author: The Book of 1 Timothy was written by the apostle Paul (1 Timothy 1:1\). Full article: [Who wrote the book of 1 Timothy? Who was the author of 1 Timothy?](who-wrote-the-book-of-1-Timothy.html) Date of Writing: The Book of 1 Timothy was written in A.D. 62\-66\. Purpose of Writing: Paul wrote to Timothy to encourage him in his responsibility for overseeing the work of the Ephesian church and possibly the other churches in the province of Asia (1 Timothy 1:3\). This letter lays the foundation for ordaining elders (1 Timothy 3:1\-7\), and provides guidance for ordaining people into offices of the church (1 Timothy 3:8\-13\). In essence, 1 Timothy is a leadership manual for church organization and administration. Key Verses: 1 Timothy 2:5, "For there is one God and one mediator between God and men, the man Christ Jesus." 1 Timothy 2:12, "I do not permit a woman to teach or to have authority over a man; she must be silent." 1 Timothy 3:1\-3, "Here is a trustworthy saying: If anyone sets his heart on being an overseer, he desires a noble task. Now the overseer must be above reproach, the husband of but one wife, temperate, self\-controlled, respectable, hospitable, able to teach, not given to drunkenness, not violent but gentle, not quarrelsome, not a lover of money." 1 Timothy 4:9\-10, "This is a trustworthy saying that deserves full acceptance (and for this we labor and strive), that we have put our hope in the living God, who is the Savior of all men, and especially of those who believe." 1 Timothy 6:12, "Fight the good fight of the faith. Take hold of the eternal life to which you were called when you made your good confession in the presence of many witnesses." Brief Summary: This is the first letter Paul wrote to Timothy, a young pastor who had been a help to Paul in his work. Timothy was a Greek. His mother was a Jewess and his father was Greek. Paul was more than just a mentor and leader to Timothy, he was like a father to him, and Timothy was like a son to Paul (1 Timothy 1:2\). Paul begins the letter by urging Timothy to be on guard for false teachers and false doctrine. However, much of the letter deals with pastoral conduct. Paul instructs Timothy in worship (chapter 2\) and developing mature leaders for the church (chapter 3\). Most of the letter deals with pastoral conduct, warnings about false teachers, and the church’s responsibility toward single members, widows, elders, and slaves. All throughout the letter, Paul encourages Timothy to stand firm, to persevere, and to remain true to his calling. Connections: An interesting link to the Old Testament in the book of 1 Timothy is Paul’s citation of the basis for considering church elders to be worthy of “double honor,” and deserving of respect when it comes to being accused of wrongdoing (1 Timothy 5:17\-19\). Deuteronomy 24:15; 25:4; and Leviticus 19:13 all speak of the necessity to pay a worker what he has earned and to do it in a timely manner. Part of the Mosaic Law demanded that two or three witnesses were necessary to bring an accusation against a man (Deuteronomy 19:15\). The Jewish Christians in the churches Timothy pastored would have been well aware of these Old Testament connections. Practical Application: Jesus Christ is presented by Paul as the mediator between God and man (1 Timothy 2:5\), the Savior to all who believe in Him. He is Lord of the church, and Timothy serves Him by pastoring His church. Thus, we find the main application of Paul’s first letter to his “son in the faith.” Paul instructs Timothy on matters of church doctrine, church leadership, and church administration. We can use those same instructions in governing our local assembly today. Likewise, the work and ministry of a pastor, the qualifications for an elder, and the qualifications of a deacon are just as important and pertinent today as they were in Timothy’s day. Paul’s first letter to Timothy amounts to an instruction book on leading, administrating, and pastoring the local church. The instructions in this letter apply to any leader or prospective leader of Christ’s church and are equally relevant today as they were in Paul’s day. For those not called into leadership roles in their church, the book is still practical. Every follower must contend for the faith and avoid false teaching. Every follower must stand firm and persevere.
Summary of the Book of 1 Thessalonians	Author: 1 Thessalonians 1:1 indicates that the Book of 1 Thessalonians was written by the apostle Paul, probably along with Silas and Timothy. Full article: [Who wrote the book of 1 Thessalonians? Who was the author of 1 Thessalonians?](who-wrote-the-book-of-1-Thessalonians.html) Date of Writing: The Book of 1 Thessalonians was written in approximately A.D. 50\. Purpose of Writing: In the church of Thessalonica there were some misunderstandings about the return of Christ. Paul desired to clear them up in his letter. He also writes it as an instruction in holy living. Key Verses: 1 Thessalonians 3:5, “For this reason, when I could stand it no longer, I sent to find out about your faith. I was afraid that in some way the tempter might have tempted you and our efforts might have been useless.” 1 Thessalonians 3:7, “Therefore, brothers, in all our distress and persecution we were encouraged about you because of your faith.” 1 Thessalonians 4:14\-17, "We believe that Jesus died and rose again and so we believe that God will bring with Jesus those who have fallen asleep in him. According to the Lord’s own word, we tell you that we who are still alive, who are left till the coming of the Lord, will certainly not precede those who have fallen asleep. For the Lord himself will come down from heaven, with a loud command, with the voice of the archangel and with the trumpet call of God, and the dead in Christ will rise first. After that, we who are still alive and are left will be caught up together with them in the clouds to meet the Lord in the air. And so we will be with the Lord forever." 1 Thessalonians 5:16\-18, “Be joyful always; pray continually; give thanks in all circumstances, for this is God’s will for you in Christ Jesus.” Brief Summary: The first three chapters are about Paul longing to visit the church in Thessalonica but not being able to because Satan stopped them (1 Thessalonians 2:18\), and how Paul cared for them and was encouraged to hear how they had been. Paul then prays for them (1 Thessalonians 3:11\-13\). In chapter 4, Paul is instructing the believers in Thessalonica on how to live, in Christ Jesus, a holy life (1 Thessalonians 4:1\-12\). Paul goes on to instruct them of a misconception they had. He tells them that the people who have died in Christ Jesus will also go to heaven when He comes back (1 Thessalonians 4:13\-18, 5:1\-11\). The book ends with final instructions of living the Christian life. Connections: Paul reminds the Thessalonians that the persecution they were receiving from their “own countrymen” (v. 2:15\), the Jews who rejected their Messiah, is the same that the Old Testament prophets suffered (Jeremiah 2:30; Matthew 23:31\). Jesus warned that true prophets of God would always be opposed by the unrighteous (Luke 11:49\). In Colossians, Paul reminds them of that truth. Practical Application: This book can be applied to many life situations. It gives us the confidence as Christians that dead or alive when Christ comes back we will be together with Him (1 Thessalonians 4:13\-18\). It assures us as Christians that we won’t receive God’s wrath (1 Thessalonians 5:8\-9\). It instructs us how to walk the Christian life daily (1 Thessalonians 4–5\).
Summary of the Book of Philippians	Author: Philippians 1:1 identifies the author of the Book of Philippians as the apostle Paul, likely along with the help of Timothy. Full article: [Who wrote the book of Philippians? Who was the author of Philippians?](who-wrote-the-book-of-Philippians.html) Date of Writing: The Book of Philippians was written in approximately A.D. 61\. Purpose of Writing: The Epistle to the Philippians, one of Paul’s prison epistles, was written in Rome. It was at Philippi, which the apostle visited on his second missionary journey (Acts 16:12\), that Lydia and the Philippian jailer and his family were converted to Christ. Now, some few years later, the church was well established, as may be inferred from its address which includes “bishops (elders) and deacons” (Philippians 1:1\). The occasion of the epistle was to acknowledge a gift of money from the church at Philippi, brought to the apostle by Epaphroditus, one of its members (Philippians 4:10\-18\). This is a tender letter to a group of Christians who were especially close to the heart of Paul (2 Corinthians 8:1\-6\), and comparatively little is said about doctrinal error. Key Verses: Philippians 1:21: “For to me, to live is Christ, and to die is gain.” Philippians 3:7: “But whatever was to my profit I now consider loss for the sake of Christ." Philippians 4:4: “Rejoice in the Lord always. I will say it again: Rejoice!” Philippians 4:6\-7: “Do not be anxious about anything, but in everything, 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.” Philippians 4:13: “I can do everything through him who gives me strength.” Brief Summary: Philippians can be called “Resources Through Suffering.” The book is about Christ in our life, Christ in our mind, Christ as our goal, Christ as our strength, and joy through suffering. It was written during Paul’s imprisonment in Rome, about thirty years after Christ’s ascension and about ten years after Paul first preached at Philippi. Paul was Nero’s prisoner, yet the epistle fairly shouts with triumph, the words “joy” and “rejoice” appearing frequently (Philippians 1:4, 18, 25, 26; 2:2, 28; Philippians 3:1, 4:1, 4, 10\). Right Christian experience is the outworking, whatever our circumstances may be, of the life, nature, and mind of Christ living in us (Philippians 1:6, 11; 2:5, 13\). Philippians reaches its pinnacle at 2:5\-11 with the glorious and profound declaration regarding the humiliation and exaltation of our Lord Jesus Christ. Philippians may be divided as follows: Introduction, 1:1\-7 I. Christ the Christian’s Life: Rejoicing in Spite of Suffering, 1:8\-30 II. Christ the Christian’s Pattern: Rejoicing in Lowly Service, 2:1\-30 III. Christ the Object of the Christian’s Faith, Desire, and Expectation, 3:1\-21 IV. Christ the Christian’s Strength: Rejoicing Through Anxiety, 4:1\-9 Conclusion, 4:10\-23 Connections: As with many of his letters, Paul warned the new believers in the church of Philippi to beware of the tendency toward legalism which continually cropped up in the early churches. So tied to the Old Testament law were the Jews that there was a constant effort on the part of the Judaizers to return to the teaching of salvation by works. But Paul reiterated that salvation is by faith alone in Christ alone and branded the Judaizers as “dogs” and “men who do evil.” In particular, the legalists were insisting that the new believers in Christ should continue to be circumcised according to the requirements of the Old Covenant (Genesis 17:10\-12; Leviticus 12:3\). In this way, they attempted to please God by their own efforts and elevate themselves above the Gentile Christians who did not participate in the ritual. Paul explained that those who have been washed by the blood of the Lamb were no longer to perform the ritual that symbolized the need for a clean heart. Practical Application: Philippians is one of Paul’s most personal letters, and as such it has several personal applications to believers. Written during his imprisonment in Rome, Paul exhorts the Philippians to follow his example and be “encouraged to speak the word of God more courageously and fearlessly” (Philippians 1:14\) during times of persecution. All Christians have experienced, at one time or another, the animosity of unbelievers against the gospel of Christ. This is to be expected. Jesus said that the world hated Him and it will hate His followers as well (John 15:18\). Paul exhorts us to persevere in the face of persecution, to “stand firm in one spirit, contending as one man for the faith of the gospel” (Philippians 1:27\). Another application of Philippians is the need for Christians to be united in humility. We are united with Christ and we need to strive to be united to one another in the same way. Paul reminds us to be “like\-minded, having the same love, being one in spirit and purpose” and to put away conceit and selfishness, “but in humility consider others better than yourselves” looking out for the interest of others and caring for one another (Philippians 2:2\-4\). There would be far less conflict in churches today if we all took to heart Paul’s advice. Another application of Philippians is that of the joy and rejoicing which are found throughout his letter. He rejoices that Christ is being proclaimed (Philippians 1:8\); he rejoices in his persecution (2:18\); he exhorts others to rejoice in the Lord (3:1\); and he refers to the Philippian brothers as his “joy and crown” (4:1\). He sums up with this exhortation to believers: “Rejoice in the Lord always; again, I say Rejoice” (4:4\-7\). As believers, we can rejoice and experience the peace of God by casting all our cares on Him, if we “in everything by prayer and supplication with thanksgiving let \[our] requests be made known to God” (4:6\). Paul’s joy, in spite of persecution and imprisonment, comes shining through this epistle, and we are promised the same joy he experienced when we center our thoughts on the Lord (Philippians 4:8\).
Summary of the Book of 2 Timothy	Author: 2 Timothy 1:1 identifies the author of the Book of 2 Timothy as the apostle Paul. Full article: [Who wrote the book of 2 Timothy? Who was the author of 2 Timothy?](who-wrote-the-book-of-2-Timothy.html) Date of Writing: The Book of 2 Timothy was written in approximately A.D. 67, shortly before the apostle Paul was put to death. Purpose of Writing: Imprisoned in Rome yet again, the apostle Paul felt lonely and abandoned. Paul recognized that his earthly life was likely coming to an end soon. The Book of 2 Timothy is essentially Paul’s “last words.” Paul looked past his own circumstances to express concern for the churches and specifically for Timothy. Paul wanted to use his last words to encourage Timothy, and all other believers, to persevere in faith (2 Timothy 3:14\) and proclaim the gospel of Jesus Christ (2 Timothy 4:2\). Key Verses: 2 Timothy 1:7, “For God did not give us a spirit of timidity, but a spirit of power, of love and of self\-discipline.” 2 Timothy 3:16\-17, “All Scripture is God\-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the man of God may be thoroughly equipped for every good work.” 2 Timothy 4:2, “Preach the Word; be prepared in season and out of season; correct, rebuke and encourage—with great patience and careful instruction.” 2 Timothy 4:7\-8, “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.” Brief Summary: Paul encourages Timothy to remain passionate for Christ and to remain firm in sound doctrine (2 Timothy 1:1\-2, 13\-14\). Paul reminds Timothy to avoid ungodly beliefs and practices and to flee from anything immoral (2 Timothy 2:14\-26\). In the end times there will be both intense persecution and apostasy from the Christian faith (2 Timothy 3:1\-17\). Paul closes with an intense plea for believers to stand firm in the faith and to finish the race strong (2 Timothy 4:1\-8\). Connections: So concerned was Paul to warn Timothy and those he pastored of the dangers of false teachers that he invoked the story of the Egyptian magicians who opposed Moses (Exodus 7:11, 22; 8:7, 18, 19; 9:11\). Although their names are not mentioned in the Old Testament, tradition has it that these men instigated the building of the golden calf and were killed with the rest of the idolaters (Exodus 32\). Paul predicts the same fate for those who resist the truth of Christ, their folly eventually being made “clear to everyone” (2 Timothy 3:9\). Practical Application: It is easy to get side\-tracked in the Christian life. We have to keep our eyes on the prize—being rewarded in heaven by Jesus Christ (2 Timothy 4:8\). We must strive to avoid both false doctrine and ungodly practices. This can only be accomplished by being grounded in our knowledge of God’s Word and firm in our refusal to accept anything that is unbiblical.
Summary of the Book of 2 Thessalonians	Author: 2 Thessalonians 1:1 indicates that the Book of 2 Thessalonians was written by the apostle Paul, probably along with Silas and Timothy. Full article: [Who wrote the book of 2 Thessalonians? Who was the author of 2 Thessalonians?](who-wrote-the-book-of-2-Thessalonians.html) Date of Writing: The Book of 2 Thessalonians was likely written in AD 51\-52\. Purpose of Writing: The church in Thessalonica still had some misconceptions about the Day of the Lord. They thought it had come already so they stopped with their work. They were being persecuted badly. Paul wrote to clear up misconceptions and to comfort them. Key Verses: 2 Thessalonians 1:6\-7, “God is just: He will pay back trouble to those who trouble you and give relief to you who are troubled, and to us as well. This will happen when the Lord Jesus is revealed from heaven in blazing fire with powerful angels.” 2 Thessalonians 2:13, “But we ought always thank God for you, brothers loved by the Lord, because from the beginning God chose you to be saved through the sanctifying work of the Spirit and through belief in the truth.” 2 Thessalonians 3:3, “But the Lord is faithful, and he will strengthen and protect you from the evil one.” 2 Thessalonians 3:10, “For even when we were with you we gave you this rule: If a man will not work, he shall not eat.” Brief Summary: Paul greets the church at Thessalonica and encourages and exhorts them. He commends them for what he hears they are doing in the Lord, and he prays for them (2 Thessalonians 1:11\-12\). In chapter 2, Paul explains what will happen in the Day of the Lord (2 Thessalonians 2:1\-12\). Paul then encourages them to stand firm and instructs them to keep away from idle men who don’t live by the gospel (2 Thessalonians 3:6\). Connections: Paul refers to several Old Testament passages in his discourse on the end times, thereby confirming and reconciling the OT prophets. Much of his teaching on the end times in this letter is based on the prophet Daniel and his visions. In 2 Thessalonians 2:3\-9, he refers to Daniel’s prophecy regarding the “man of sin” (Daniel 7–8\). Practical Application: The Book of 2 Thessalonians is filled with information that explains the end times. It also exhorts us not to be idle and to work for what we have. There are also some great prayers in 2 Thessalonians that can be an example for us on how to pray for other believers today.
Summary of the Book of Philemon	Author: The author of the Book of Philemon was the apostle Paul (Philemon 1:1\). Full article: [Who wrote the book of Philemon? Who was the author of Philemon?](who-wrote-the-book-of-Philemon.html) Date of Writing: The Book of Philemon was written in approximately A. D. 60\. Purpose of Writing: The letter to Philemon is the shortest of all Paul’s writings and deals with the practice of slavery. The letter suggests that Paul was in prison at the time of the writing. [Philemon](Philemon-in-the-Bible.html) was a slave owner who also hosted a church in his home. During the time of Paul’s ministry in Ephesus, Philemon had likely journeyed to the city, heard Paul’s preaching and became a Christian. The slave [Onesimus](Onesimus-in-the-Bible.html) robbed his master, Philemon, and ran away, making his way to Rome and to Paul. Onesimus was still the property of Philemon, and Paul wrote to smooth the way for his return to his master. Through Paul’s witnessing to him, Onesimus had become a Christian (Philemon 10\) and Paul wanted Philemon to accept Onesimus as a brother in Christ and not merely as a slave. Key Verses: Philemon 6: "I pray that you may be active in sharing your faith, so that you will have a full understanding of every good thing we have in Christ." Philemon 16: "…no longer as a slave, but better than a slave, as a dear brother. He is very dear to me but even dearer to you, both as a man and as a brother in the Lord." Philemon 18: "If he has done you any wrong or owes you anything, charge it to me." Brief Summary: Paul had warned slave owners that they had a responsibility towards their slaves and showed slaves as responsible moral beings who were to fear God. In Philemon, Paul did not condemn slavery, but he presented Onesimus as a Christian brother instead of a slave. When an owner can refer to a slave as a brother, the slave has reached a position in which the legal title of slave is meaningless. The early church did not attack slavery directly but it laid the foundation for a new relationship between owner and slave. Paul attempted to unite both Philemon and Onesimus with Christian love so that emancipation would become necessary. Only after exposure to the light of the gospel could the institution of slavery die. Connections: Perhaps nowhere in the New Testament is the distinction between law and grace so beautifully portrayed. Both Roman law and the Mosaic Law of the Old Testament gave Philemon the right to punish a runaway slave who was considered property. But the covenant of grace through the Lord Jesus allowed both master and slave to fellowship in love on an equal basis in the body of Christ. Practical Application: Employers, political leaders, corporation executives and parents can follow the spirit of Paul’s teaching by treating Christian employees, co\-workers and family members as members of Christ’s Body. Christians in modern society must not view helpers as stepping stones to help them achieve their ambitions but as Christian brothers and sisters who must receive gracious treatment. In addition, all Christian leaders must recognize that God holds them accountable for the treatment of those who work for them, whether the helpers are Christians or not. They must eventually answer to God for their actions (Colossians 4:1\).
Summary of the Book of Hebrews	Author: Although some include the Book of Hebrews among the apostle Paul’s writings, the certain identity of the author remains an enigma. Missing is Paul’s customary salutation common to his other works. In addition, the suggestion that the writer of this epistle relied upon knowledge and information provided by others who were actual eye\-witnesses of Christ Jesus (2:3\) makes Pauline authorship doubtful. Some attribute Luke as its writer; others suggest Hebrews may have been written by Apollos, Barnabas, Silas, Philip, or Aquila and Priscilla. Regardless of the human hand that held the pen, the Holy Spirit of God is the divine author of all Scripture (2 Timothy 3:16\); therefore, Hebrews speaks with the same canonical authority as the other sixty\-five books of the Bible. Date of Writing: The early church father Clement quoted from the Book of Hebrews in A.D. 95\. However, internal evidence such as the fact that Timothy was alive at the time the epistle was written and the absence of any evidence showing the end of the Old Testament sacrificial system that occurred with Jerusalem’s destruction in A.D. 70 indicates the book was written around A.D. 65\. Purpose of Writing: The late Dr. Walter Martin, founder of the Christian Research Institute and writer of the best\-selling book Kingdom of the Cults, quipped in his usual tongue\-in\-cheek manner that the Book of Hebrews was written by a Hebrew to other Hebrews telling the Hebrews to stop acting like Hebrews. In truth, many of the early Jewish believers were slipping back into the rites and rituals of Judaism in order to escape the mounting persecution. This letter, then, is an exhortation for those persecuted believers to continue in the grace of Jesus Christ. Key Verses: Hebrews 1:1\-2: "In the past God spoke to our forefathers through the prophets at many times and in various ways, but in these last days he has spoken to us by his Son, whom he appointed heir of all things, and through whom he made the universe.” Hebrews 2:3: "How shall we escape if we ignore such a great salvation…" Hebrews 4:14\-16: "Therefore, since we have a great high priest who has gone through the heavens, Jesus the Son of God, let us hold firmly to the faith we profess. For we do not have a high priest who is unable to sympathize with our weaknesses, but we have one who has been tempted in every way, just as we are—yet was without sin. Let us then approach the throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need." Hebrews 11:1: “Now faith is being sure of what we hope for and certain of what we do not see.” Hebrews 12:1\-2: "Therefore, since we are surrounded by such a great cloud of witnesses, let us throw off everything that hinders and the sin that so easily entangles, and let us run with perseverance the race marked out for us. Let us fix our eyes on Jesus, the author and perfecter of our faith, who for the joy set before him endured the cross, scorning its shame, and sat down at the right hand of the throne of God." Brief Summary: The Book of Hebrews addresses three separate groups: believers in Christ, unbelievers who had knowledge of and an intellectual acceptance of the facts of Christ, and unbelievers who were attracted to Christ, but who rejected Him ultimately. It’s important to understand which group is being addressed in which passage. To fail to do so can cause us to draw conclusions inconsistent with the rest of Scripture. The writer of Hebrews continually makes mention of the superiority of Christ in both His personage and in His ministering work. In the writings of the Old Testament, we understand the rituals and ceremonies of Judaism symbolically pointed to the coming of Messiah. In other words, the rites of Judaism were but shadows of things to come. Hebrews tells us that Christ Jesus is better than anything mere religion has to offer. All the pomp and circumstance of religion pales in comparison to the person, work, and ministry of Christ Jesus. It is the superiority of our Lord Jesus, then, that remains the theme of this eloquently written letter. Connections: Perhaps nowhere in the New Testament does the Old Testament come into focus more than in the Book of Hebrews, which has as its foundation the Levitical priesthood. The writer to the Hebrews constantly compares the inadequacies of the Old Testament sacrificial system to the perfection and completion in Christ. Where the Old Covenant required continual sacrifices and a once\-a\-year atonement for sin offered by a human priest, the New Covenant provides a once\-for\-all sacrifice through Christ (Hebrews 10:10\) and direct access to the throne of God for all who are in Him. Practical Application: Rich in foundational Christian doctrine, the Epistle to the Hebrews also gives us encouraging examples of God’s "faith heroes" who persevered in spite of great difficulties and adverse circumstances (Hebrews 11\). These members of God’s Hall of Faith provide overwhelming evidence as to the unconditional surety and absolute reliability of God. Likewise, we can maintain perfect confidence in God’s rich promises, regardless of our circumstances, by meditating upon the rock\-solid faithfulness of God’s workings in the lives of His Old Testament saints. The writer of Hebrews gives ample encouragement to believers, but there are five solemn warnings we must heed. There is the danger of neglect (Hebrews 2:1\-4\), the danger of unbelief (Hebrews 3:7–4:13\), the danger of spiritual immaturity (Hebrews 5:11–6:20\), the danger of failing to endure (Hebrews 10:26\-39\), and the inherent danger of refusing God (Hebrews 12:25\-29\). And so we find in this crowning masterpiece a great wealth of doctrine, a refreshing spring of encouragement, and a source of sound, practical warnings against slothfulness in our Christian walk. But there is still more, for in Hebrews we find a magnificently rendered portrait of our Lord Jesus Christ—the Author and Finisher of our great salvation (Hebrews 12:2\).
Summary of the Book of 1 Peter	Author: 1 Peter 1:1 identifies the author of the Book of 1 Peter as the apostle Peter. Full Article: [Who wrote the book of 1 Peter? Who was the author of 1 Peter?](who-wrote-the-book-of-1-Peter.html) Date of Writing: The Book of 1 Peter was likely written between A.D. 60 and 65\. Purpose of Writing: 1 Peter is a letter from Peter to the believers who had been dispersed throughout the ancient world and were under intense persecution. If anyone understood persecution, it was Peter. He was beaten, threatened, punished, and jailed for preaching the Word of God. He knew what it took to endure without bitterness, without losing hope and in great faith living an obedient, victorious life. This knowledge of living hope in Jesus was the message, and Christ’s example was the one to follow. Key Verses: 1 Peter 1:3, "Praise be to the God and Father of our Lord Jesus Christ! In his great mercy he has given us new birth into a living hope through the resurrection of Jesus Christ from the dead." 1 Peter 2:9, "But you are a chosen people, a royal priesthood, a holy nation, a people belonging to God, that you may declare the praises of him who called you out of darkness into his wonderful light." 1 Peter 2:24, "He himself bore our sins in his body on the tree, so that we might die to sins and live for righteousness; by his wounds you have been healed." 1 Peter 5:8\-9, "Be self\-controlled and alert. Your enemy the devil prowls around like a roaring lion looking for someone to devour. Resist him, standing firm in the faith, because you know that your brothers throughout the world are undergoing the same kind of sufferings." Brief Summary: Though this time of persecution was desperate, Peter reveals that it was actually a time to rejoice. He says to count it a privilege to suffer for the sake of Christ, as their Savior suffered for them. This letter makes reference to Peter’s personal experiences with Jesus and his sermons from the book of Acts. Peter confirms Satan as the great enemy of every Christian but the assurance of Christ’s future return gives the incentive of hope. Connections: Peter’s familiarity with the Old Testament law and prophets enabled him to explain various OT passages in light of the life and work of the Messiah, Jesus Christ. In 1 Peter 1:16, he quotes Leviticus 11:44: “Be holy, for I am holy.” But he prefaces it by explaining that holiness is not achieved by keeping the law, but by the grace bestowed upon all who believe in Christ (v. 13\). Further, Peter explains the reference to the “cornerstone” in Isaiah 28:16 and Psalm 118:22 as Christ, who was rejected by the Jews through their disobedience and unbelief. Additional Old Testament references include the sinless Christ (1 Peter 2:22 / Isaiah 53:9\) and admonitions to holy living through the power of God which yields blessings (1 Peter 3:10:12; Psalm 34:12\-16; 1 Peter 5:5; Proverbs 3:34\). Practical Application: The assurance of eternal life is given to all Christians. One way to identify with Christ is to share in His suffering. To us that would be to endure insults and slurs from those who call us "goodie two shoes" or "[holier than thou](holier-than-thou.html)." This is so minor compared to what Christ suffered for us on the Cross. Stand up for what you know and believe is right and rejoice when the world and Satan aim to hurt you.
Summary of the Book of Titus	Author: Titus 1:1 identifies the apostle Paul as the author of the Book of Titus. Full article: [Who wrote the book of Titus? Who was the author of Titus?](who-wrote-the-book-of-Titus.html) Date of Writing: The Epistle to Titus was written in approximately AD 66\. Paul’s many journeys are well documented and show that he wrote to Titus from Nicopolis in Epirus. In some Bibles a subscription to the epistle may show that Paul wrote from Nicopolis in Macedonia. However, there is no such place known and subscriptions have no authority as they are not authentic. Purpose of Writing: The Epistle to Titus is known as one of the Pastoral Epistles as are the two letters to Timothy. This epistle was written by the apostle Paul to encourage his brother in the faith, Titus, whom he had left in Crete to lead the church which Paul had established on one of his missionary journeys (Titus 1:5\). This letter advises Titus regarding what qualifications to look for in leaders for the church. He also warns Titus of the reputations of those living on the island of Crete (Titus 1:12\). In addition to instructing Titus in what to look for in a leader of the church, Paul also encouraged Titus to return to Nicopolis for a visit. In other words, Paul continued to disciple Titus and others as they grew in the grace of the Lord (Titus 3:13\). Key Verses: Titus 1:5, “The reason I left you in Crete was that you might straighten out what was left unfinished and appoint elders in every town, as I directed you." Titus 1:16, “They claim to know God, but by their actions they deny him. They are detestable, disobedient and unfit for doing anything good." Titus 2:15, “These, then, are the things you should teach. Encourage and rebuke with all authority. Do not let anyone despise you." Titus 3:3\-6, “At one time we too were foolish, disobedient, deceived and enslaved by all kinds of passions and pleasures. We lived in malice and envy, being hated and hating one another. But when the kindness and love of God our Savior appeared, he saved us, not because of righteous things we had done, but because of his mercy. He saved us through the washing of rebirth and renewal by the Holy Spirit, whom he poured out on us generously through Jesus Christ our Savior.” Brief Summary: How wonderful it must have been when Titus received a letter from his mentor, the apostle Paul. Paul was a much\-honored man, and rightly so, after establishing several churches throughout the eastern world. This famous introduction from the apostle would have been read by Titus: “To Titus, my true son in our common faith: Grace and peace from God the Father and Christ Jesus our Savior” (Titus 1:4\). The island of Crete where Titus was left by Paul to lead the church was inhabited by natives of the island and Jews who did not know the truth of Jesus Christ (Titus 1:12\-14\). Paul felt it to be his responsibility to follow through with Titus to instruct and encourage him in developing leaders within the church at Crete. As the apostle Paul directed Titus in his search for leaders, Paul also suggested how Titus would instruct the leaders so that they could grow in their faith in Christ. His instructions included those for both men and women of all ages (Titus 2:1\-8\). To help Titus continue in his faith in Christ, Paul suggested Titus come to Nicopolis and bring with him two other members of the church (Titus 3:12\-13\). Connections: Once again, Paul finds it necessary to instruct the leaders of the church to be on guard against the Judaizers, those who sought to add works to the gift of grace which produces salvation. He warns against those who are rebellious deceivers, especially those who continued to claim circumcision and adherence to the rituals and ceremonies of the Mosaic Law were still necessary (Titus 1:10\-11\). This is a recurring theme throughout the epistles of Paul, and in the book of Titus, he goes so far as to say their mouths must be stopped. Practical Application: The Book of Titus deserves our attention as we look to the Bible for instruction on how to live a life pleasing to our Lord. We can learn what we should avoid as well as that which we are to strive to imitate. Paul suggests we seek to be pure as we avoid the things which will defile our minds and consciences. And then Paul makes a statement which should never be forgotten: “They claim to know God, but by their actions they deny him. They are detestable, disobedient and unfit for doing anything good” (Titus 1:16\). As Christians, we must examine ourselves to be sure our lives line up with our profession of faith in Christ (2 Corinthians 13:5\). Along with this warning, Paul also tells us how to avoid denying God: “He saved us through the washing of rebirth and renewal by the Holy Spirit, whom he poured out on us generously through Jesus Christ our Savior” (Titus 3:5b\-6\). By seeking a daily renewal of our minds by the Holy Spirit we can develop into Christians that honor God by the way we live.
Summary of the Book of James	Author: The author of this epistle (letter) is James, also called James the Just, who is thought to be the brother of Jesus Christ (Matthew 13:55; Mark 6:3\). James was not a believer (John 7:3\-5\) until after the resurrection (Acts 1:14; 1 Corinthians 15:7; Galatians 1:19\). He became the head of the Jerusalem church and is mentioned first as a pillar of the church (Galatians 2:9\). Full article: [Who wrote the book of James? Who was the author of James?](who-wrote-the-book-of-James.html) Date of Writing: The book of James is probably the oldest book of the New Testament, written perhaps as early as AD 45, before the first council of Jerusalem in c. AD 50\. James was martyred in approximately AD 62, according to the historian Josephus. Purpose of Writing: Some think that this epistle was written in response to an overzealous interpretation of Paul’s teaching regarding faith. This extreme view, called antinomianism, held that through faith in Christ one is completely free from all Old Testament law, all legalism, all secular law, and all the morality of a society. The Book of James is directed to Jewish Christians scattered among all the nations (James 1:1\). Martin Luther, who detested this letter and called it “the epistle of straw,” failed to recognize that James’s teaching on works complemented—not contradicted—Paul’s teaching on faith. While Pauline teachings concentrate on our justification with God, James’ teachings concentrate on the works that exemplify that justification. James was writing to Jews to encourage them to continue growing in this new Christian faith. James emphasizes that good actions will naturally flow from those who are filled with the Spirit and questions whether someone may or may not have a saving faith if the fruits of the Spirit cannot be seen, much as Paul describes in Galatians 5:22\-23\. Key Verses: James 1:2\-3: "Consider it pure joy, my brothers, whenever you face trials of many kinds, because you know that the testing of your faith develops perseverance." James 1:19: "My dear brothers, take note of this: Everyone should be quick to listen, slow to speak and slow to become angry." James 2:17\-18: "In the same way, faith by itself, if it is not accompanied by action, is dead. But someone will say, ‘You have faith; I have deeds.’ Show me your faith without deeds, and I will show you my faith by what I do.” James 3:5: "Likewise the tongue is a small part of the body, but it makes great boasts. Consider what a great forest is set on fire by a small spark." James 5:16b: "The prayer of a righteous man is powerful and effective.” Brief Summary: The Book of James outlines the faith walk through genuine religion (1:1\-27\), genuine faith (2:1\-3:12\) and genuine wisdom (3:13\-5:20\). This book contains a remarkable parallel to Jesus’ Sermon on the Mount in Matthew 5\-7\. James begins in the first chapter by describing the overall traits of the faith walk. In chapter 2 and the beginning of chapter 3 he discusses social justice and a discourse on faith in action. He then compares and contrasts the difference between worldly and godly wisdom and asks us to turn away from evil and draw close to God. James gives a particularly severe rebuke to the rich who hoard and those who are self\-reliant. Finally he ends with encouragement to believers to be patient in suffering, praying and caring for one another and bolstering our faith through fellowship. Connections: The Book of James is the ultimate description of the relationship between faith and works. So ingrained in the Mosaic Law and its system of works were the Jewish Christians to whom James wrote that he spent considerable time explaining the difficult truth that no one is justified by the works of the law (Galatians 2:16\). He declares to them that even if they try their very best to keep all the various laws and rituals, doing so is impossible, and transgressing the tiniest part of the law made them guilty of all of it (James 2:10\) because the law is one entity and breaking one part of it is breaking all of it. Practical Application: We see in the Book of James a challenge to faithful followers of Jesus Christ to not just “talk the talk,” but to “walk the walk.” While our faith walk, to be certain, requires a growth of knowledge about the Word, James exhorts us to not stop there. Many Christians will find this epistle challenging as James presents 60 obligations in only 108 verses. He focuses on the truths of Jesus’ words in the Sermon on the Mount and motivates us to act upon what He taught. The epistle also puts to rest the idea that one can become a Christian and yet continue living in sin, exhibiting no fruit of righteousness. Such a “faith,” James declares, is shared by the demons who “believe and tremble” (James 2:19\). Yet such a “faith” cannot save because it is not verified by the works that always accompany true saving faith (Ephesians 2:10\). Good works are not the cause of salvation, but they are the result of it.
Summary of the Book of 3 John	Author: The Book of 3 John does not directly name its author. The tradition from the earliest days of the church has been that the apostle John is the author. There have been occasional doubts raised by those who thought it possible that this was written by another disciple of the Lord named John, but all the evidence points to the author as John the beloved disciple who also wrote the Gospel of John. Full article: [Who wrote the book of 3 John? Who was the author of 3 John?](who-wrote-the-book-of-3-John.html) Date of Writing: The Book of 3 John would most likely have been written at about the same time as John’s other letters, 1 and 2 John, between A.D. 85\-95\. Purpose of Writing: John’s purpose in writing this third epistle is threefold. First, he writes to commend and encourage his beloved co\-worker, [Gaius](Gaius-in-the-Bible.html), in his ministry of hospitality to the itinerant messengers who were going from place to place to preach the Gospel of Christ. Second, he indirectly warns and condemns the behavior of one [Diotrephes](Diotrephes-in-the-Bible.html), a dictatorial leader who had taken over one of the churches in the province of Asia, and whose behavior was directly opposed to all that the apostle and his Gospel stood for. Third, he commends the example of Demetrius who was reported as having a good testimony from all. Key Verses: 3 John 4: "I have no greater joy than to hear that my children are walking in the truth." 3 John 11: "Dear friend, do not imitate what is evil but what is good. Anyone who does what is good is from God. Anyone who does what is evil has not seen God." Brief Summary: John is writing with his usual strong emphasis on truth to this much\-loved brother in Christ, Gaius, a layman of some wealth and distinction in a city near Ephesus. He highly commends Gaius' care and hospitality to his messengers whose mission was to take the Gospel from place to place, whether they were known to him or were strangers. John exhorts him to continue to to do good and not to imitate evil, as in the example of Diotrephes. This man had taken over the leadership of a church in Asia and not only refused to recognize John’s authority as an apostle but also refused to receive his letters and submit to his directions. He also circulated malicious slanders against John and excommunicated members who showed support and hospitality to John’s messengers. Before John concludes his letter, he also commends the example of Demetrius, of whom he has heard excellent reports. Connections: The concept of offering hospitality to strangers has plenty of precedent in the Old Testament. Acts of hospitality in Israel included the humble and gracious reception of aliens into the home for food, lodging, and protection (Genesis 18:2\-8, 19:1\-8; Job 31:16\-23, 31\-32\). In addition, Old Testament teaching portrays the Israelites as alienated people who are dependent on God’s hospitality (Psalm 39:12\) and God as the One who graciously meets their needs, redeeming them from Egypt and feeding and clothing them in the wilderness (Exodus 16; Deuteronomy 8:2\-5\). Practical Application: John, as always, emphasizes the importance of walking in the truth of the Gospel. Hospitality, support and encouragement for our fellow Christians are some of the main precepts of the teachings of Jesus, and Gaius was obviously an outstanding example of this ministry. We should also show hospitality to those who minister the Word, welcoming them into our churches and homes. Those who are servants of the gospel deserve our support and encouragement. We also need to be careful always to follow only the example of those whose words and actions are in line with the Gospel, and to be discerning enough to be aware of those such as Diotrephes whose behavior is far from being like that which Jesus taught.
Summary of the Book of 2 Peter	Author: 2 Peter 1:1 specifically states that the apostle Peter was the author of 2 Peter. Peter’s authorship of 2 Peter has been challenged more than that of any other book in the New Testament. However, the early church fathers found no good reason to reject it. We find no good reason to reject Peter’s authorship of 2 Peter. Full article: [Who wrote the book of 2 Peter? Who was the author of 2 Peter?](who-wrote-the-book-of-2-Peter.html) Date of Writing: The Book of 2 Peter was written toward the end of Peter’s life. Since Peter was martyred in Rome during the reign of Nero, his death must have occurred prior to A.D. 68\. He very likely wrote 2 Peter between A.D. 65 and 68\. Purpose of Writing: Peter was alarmed that false teachers were beginning to infiltrate the churches. He called on Christians to grow and become strong in their faith so that they could detect and combat the spreading apostasy. He strongly stressed the authenticity of the Word of God and the sure return of the Lord Jesus. Key Verses: 2 Peter 1:3\-4, “His divine power has given us everything we need for life and godliness through our knowledge of Him who called us by His own glory and goodness. Through these He has given us His very great and precious promises, so that through them you may participate in the divine nature and escape the corruption in the world caused by evil desires.” 2 Peter 3:9: “The Lord is not slow in keeping His promise, as some understand slowness. He is patient with you, not wanting anyone to perish, but everyone to come to repentance.” 2 Peter 3:18: But grow in the grace and knowledge of our Lord and Savior Jesus Christ. To Him be glory both now and forever! Amen.” The key word is "knowledge," with its related words, occurring at least 13 times in the Book of 2 Peter. Brief Summary: Knowing that his time was short (2 Peter 1:13\-15\) and these churches faced immediate danger (2 Peter 2:1\-3\), Peter called upon the readers to refresh their memories (2 Peter 1:13\) and stimulate their thinking (2 Peter 3:1\-2\) so that they would remember his teaching (2 Peter 1:15\). He challenged the believers to become more mature in their faith by adding to it specific Christians virtues, thereby becoming effective and productive in their knowledge of Jesus Christ (2 Peter 1:5\-9\). The Old and New Testament writers were set forth as their authority for their faith (2 Peter 1:12\-21, 3:2, 3:15\-16\). Peter desired they become strong in their faith to withstand the false teachers that had crept in and adversely affected the churches. In his denunciation of them, he described their conduct, their condemnation, and their characteristics (2 Peter chapter 2\), and also that they ridiculed the Lord’s Second Coming (2 Peter 3:3\-7\). For the Christians, Peter taught that the Second Coming is the incentive for holy living (2 Peter 3:14\). After a final warning, Peter again encouraged them to grow in the grace and knowledge of their Lord and Savior Jesus Christ. He concluded with a word of praise to his Lord and Savior (2 Peter 3:18\). Connections: In his denunciation of false prophets, Peter repeats a prevalent Old Testament theme that must have been very familiar to his readers. Many of the early Christians were converted Jews who had been well taught in the law and the prophets. When Peter referred to the “word of the prophets” of the Old Testament in 2 Peter 1:19\-21, he at one time denounced false prophets and affirmed that true prophets were moved by the Holy Spirit who spoke through them (2 Samuel 23:2\). Jeremiah was equally forceful in his criticism of false prophets, asking, “How long will this continue in the hearts of these lying prophets, who prophesy the delusions of their own minds?” (Jeremiah 23:26\). Clearly, the same deluded false teachers who plagued God’s people in both the Old and New Testaments are still with us, making Peter’s second epistle as relevant today as it was 2,000 years ago. Practical Application: Certainly, as Christians in the 21st century, we are nearer to our Lord’s return than the first\-century Christians to whom this epistle was written. Through television and other means of mass communications, mature Christians are aware that many charlatans are parading as true Christian leaders, and that immature Christians have been “taken in” by their quackery and false interpretation of Scriptures. It behooves all born\-again Christians to be so grounded in the Word that we will be able to discern truth from error. The same prescription for growth in faith that Peter gave (2 Peter 1:5\-11\), when applied to our lives, will assure us also a rich reward “into the eternal kingdom of our Lord and Savior Jesus Christ” (2 Peter 1:10\-11\). The foundation for our faith is and always will be the same Word of God that Peter preached.
Summary of the Book of 1 John	Author: 1, 2, and 3 John have from earliest times been attributed to the apostle John, who also wrote the Gospel of John. The content, style, and vocabulary seem to warrant the conclusion that these three epistles were addressed to the same readers as the Gospel of John. Full article: [Who wrote the book of 1 John? Who was the author of 1 John?](who-wrote-the-book-of-1-John.html) Date of Writing: The Book of 1 John was likely written between A.D. 85\-95\. Purpose of Writing: The Book of 1 John seems to be a summary that assumes the readers' knowledge of the gospel as written by John and offers certainty for their faith in Christ. The first epistle indicates that the readers were confronted with the error of gnosticism, which became a more serious problem in the second century. As a philosophy of religion it held that matter is evil and spirit is good. The solution to the tension between these two was knowledge, or gnosis, through which man rose from the mundane to the spiritual. In the gospel message, this led to two false theories concerning the person of Christ, Docetism—regarding the human Jesus as a ghost—and Cerinthianism—making Jesus a dual personality, at times human and at times divine. The key purpose of 1 John is to set boundaries on the content of faith and to give believers assurance of their salvation. Key Verses: 1 John 1:9, "If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness." 1 John 3:6, "No one who lives in him keeps on sinning. No one who continues to sin has either seen him or known him." 1 John 4:4, "You, dear children, are from God and have overcome them, because the one who is in you is greater than the one who is in the world." 1 John 5:13, "I write these things to you who believe in the name of the Son of God so that you may know that you have eternal life." The key word is "knowledge," with its related words, occurring at least 13 times in the Book of 1 John. Brief Summary: False spiritual teachers were a big problem in the early church. Because there was not a complete New Testament that believers could refer to, many churches fell prey to pretenders who taught their own ideas and advanced themselves as leaders. John wrote this letter to set the record straight on some important issues, particularly concerning the identity of Jesus Christ. Because John’s letter was about the basics of faith in Christ, it helped his readers reflect honestly on their faith. It helped them answer the question, Are we true believers? John told them that they could tell by looking at their actions. If they loved one another, that was evidence of God’s presence in their lives. But if they bickered and fought all the time or were selfish and did not look out for one another, they were betraying that they, in fact, did not know God. That did not mean they had to be perfect. In fact, John also recognized that believing involved admitting our sins and seeking God’s forgiveness. Depending on God for cleansing from guilt, along with admitting our wrongs against others and making amends, was another important part of getting to know God. Connections: One of the most often\-quoted passages regarding sin is found in 1 John 2:16\. In this passage, John describes the three aspects of sin that recall the first and most earth\-shattering temptations in all of Scripture. The first sin—the disobedience of Eve—was the result of her yielding to the same three temptations as we find in Genesis 3:6: the lust of the flesh (“good for food”); the lust of the eyes (“pleasing to the eye”); and the pride of life (“desirable for gaining wisdom”). Practical Application: The Book of 1 John is a book of love and joy. It explains the fellowship we have with others and with Jesus Christ. It differentiates between happiness, which is temporary and fleeting, and true joy, which 1 John tells us how to achieve. If we take the words written by John and we apply them to our daily lives, the true love, commitment, fellowship, and joy we long for will be ours. The apostle John knew Christ well. He is telling us that we can all have that close, intimate relationship with Jesus Christ. We have the witness of men who had direct and personal contact with Him. The Gospel writers present their solidly based testimony on a historical reality. Now, how does that apply to our lives? It explains to us that Jesus came here as the Son of God to create a union with us based on His grace, mercy, love, and acceptance. So many times people think Jesus is off in some faraway place and that He doesn’t really concern Himself with our daily struggles, issues, and concerns. But John is telling us that Jesus is right here with us in both the simple, mundane parts of our lives and in the complex, soul\-wrenching parts as well. John testifies as a witness of his personal experiences that God became flesh and lived among men. That means Christ came here to live with us and He still lives with us. As He walked the earth alongside John, so does He walk through each and every day with us. We need to apply this truth to our lives and live as if Jesus were standing right next to us every second of the day. If we put this truth into practice, Christ will add holiness to our lives, making us more and more like Him.
What is the definition of theology?	Answer The word “theology” comes from two Greek words that combined mean “the study of God.” Christian theology is simply an attempt to understand God as He is revealed in the Bible. No theology will ever fully explain God and His ways because God is infinitely and eternally higher than we are. Therefore, any attempt to describe Him will fall short (Romans 11:33\-36\). However, God does want us to know Him insofar as we are able, and theology is the art and science of knowing what we can know and understand about God in an organized and understandable manner. Some people try to avoid theology because they believe it is divisive. Properly understood, though, theology is uniting. Proper, biblical theology is a good thing; it is the teaching of God’s Word (2 Timothy 3:16\-17\). The study of theology, then, is nothing more than digging into God’s Word to discover what He has revealed about Himself. When we do this, we come to know Him as Creator of all things, Sustainer of all things, and Judge of all things. He is the Alpha and Omega, the beginning and end of all things. When Moses asked who was sending him to Pharaoh, God replied “I AM WHO I AM” (Exodus 3:14\). The name I AM indicates personality. God has a name, even as He has given names to others. The name I AM stands for a free, purposeful, self\-sufficient personality. God is not an ethereal force or a cosmic energy. He is the almighty, self\-existing, self\-determining Being with a mind and a will—the “personal” God who has revealed Himself to humanity through His Word, and through His Son, Jesus Christ. To study theology is to get to know God in order that we may glorify Him through our love and obedience. Notice the progression here: we must get to know Him before we can love Him, and we must love Him before we can desire to obey Him. As a byproduct, our lives are immeasurably enriched by the comfort and hope He imparts to those who know, love, and obey Him. Poor theology and a superficial, inaccurate understanding of God will only make our lives worse instead of bringing the comfort and hope we long for. Knowing about God is crucially important. We are cruel to ourselves if we try to live in this world without knowing about God. The world is a painful place, and life in it is disappointing and unpleasant. Reject theology and you doom yourself to life with no sense of direction. Without theology, we waste our lives and lose our souls. All Christians should be consumed with theology—the intense, personal study of God—in order to know, love, and obey the One with whom we will joyfully spend eternity.
Summary of the Book of 2 John	Author: The Book of 2 John does not directly name its author. The tradition from the earliest days of the church states that the author was the apostle John. There have been various conjectures over the years that another disciple of Christ named John may have been responsible for this letter. However, all the evidence points to the author as John the beloved disciple who also wrote the Gospel of John. Full article: [Who wrote the book of 2 John? Who was the author of 2 John?](who-wrote-the-book-of-2-John.html) Date of Writing: The Book of 2 John would most likely have been written at about the same time as John’s other letters, 1 and 3 John, between A.D. 85\-95\. Purpose of Writing: The Book of 2 John is an urgent plea that the readers of John’s letter should show their love for God and His Son, Jesus, by obeying the commandment to love each other and live their lives in obedience to the Scriptures. The Book of 2 John is also a strong warning to be on the lookout for deceivers who were going about denying [the Incarnation](incarnation-of-Christ.html), saying that Christ had not actually come in the flesh. Key Verses: 2 John 6: "And this is love: that we walk in obedience to his commands. As you have heard from the beginning, his command is that you walk in love." 2 John 8\-9: "Watch out that you do not lose what you have worked for, but that you may be rewarded fully. Anyone who runs ahead and does not continue in the teaching of Christ does not have God; whoever continues in the teaching has both the Father and the Son." Brief Summary: The Book of 2 John is addressed to "the chosen lady and her children." This could either have been a lady of important standing in the church or a code which refers to the local church and its congregation. In those days when Christians were being persecuted such coded salutations were often used. The Book of 2 John is largely concerned with an urgent warning concerning deceivers who were not teaching the exact doctrine of Christ and who maintained that Jesus did not actually come in the flesh. Such a teaching denies Jesus’ humanity. John is very anxious that true believers should be aware of these false teachers and have nothing to do with them. Connections: John describes love not as an emotion or feeling, but as obedience to the commandments of God. Jesus reiterated the importance of the commandments, especially the “first and greatest commandment,” love for God (Deuteronomy 6:5\), and the second, love for one another (Matthew 22:37\-40; Leviticus 19:18\). Far from abolishing the Old Testament law of God, Jesus came to fulfill it by providing the means of its fulfillment in Himself. Practical Application: It is extremely important that we check everything we see, hear, and read that claims to be “Christian” with the Scriptures. This cannot be too strongly emphasized because one of Satan’s greatest weapons is deceit. It is very easy to be taken in by a new and exciting doctrine that appears to be based on Scripture but which, if examined closely, is in fact a departure from the Word of God. If what appears to be happening does not line up explicitly with Scripture, then this is false and not of the Spirit, and we should have nothing to do with it.
Summary of the Book of Jude	Author: Jude 1 identifies the author of the Book of Jude as [Jude](Jude-in-the-Bible.html), a brother of James. This likely refers to Jesus’ half\-brother Jude, as Jesus also had a half\-brother named James (Matthew 13:55\). Jude likely does not identify himself as a brother of Jesus out of humility and reverence for Christ. Full article: [Who wrote the book of Jude? Who was the author of Jude?](who-wrote-the-book-of-Jude.html) Date of Writing: The Book of Jude is closely related to the book of 2 Peter. The date of authorship for Jude depends on whether Jude used content from 2 Peter, or Peter used content from Jude when writing 2 Peter. The Book of Jude was written somewhere between A.D. 60 and 80\. Purpose of Writing: The Book of Jude is an important book for us today because it is written for the end times, for the end of the church age. The church age began at the Day of Pentecost. Jude is the only book given entirely to the great apostasy. Jude writes that evil works are the evidence of apostasy. He admonishes us to contend for the faith, for there are tares among the wheat. False prophets are in the church and the saints are in danger. Jude is a small but important book worthy of study, written for the Christian of today. Key Verses: Jude 3: “Dear friends, although I was very eager to write to you about the salvation we share, I felt I had to write and urge you to contend for the faith that was once for all entrusted to the saints.” Jude 17\-19: "But, dear friends, remember what the apostles of our Lord Jesus Christ foretold. They said to you, ‘In the last times there will be scoffers who will follow their own ungodly desires.’ These are the men who divide you, who follow mere natural instincts and do not have the Spirit.” Jude 24\-25: “To him who is able to keep you from falling and to present you before his glorious presence without fault and with great joy—to the only God our Savior be glory, majesty, power and authority, through Jesus Christ our Lord, before all ages, now and forevermore! Amen.” Brief Summary: According to verse 3, Jude was anxious to write about our salvation; however, he changed topics to address contending for the faith. This faith embodies the complete body of Christian doctrine taught by Christ, later passed on to the apostles. After Jude warns of false teachers (verses 4\-16\), he advises us on how we can succeed in spiritual warfare (verses 20\-21\). Here is wisdom we would do well to accept and adhere to as we go through these days of the end times. Connections: The Book of Jude is filled with references to the Old Testament, including the Exodus (v. 5\); Satan’s rebellion (v. 6\); Sodom and Gomorrah (v. 7\); Moses’ death (v. 9\); Cain (v. 11\); Balaam (v. 11\); Korah (v. 11\); Enoch (vv. 14,15\); and Adam (v. 14\). Jude’s use of the well\-known historical illustrations of Sodom and Gomorrah, Cain, Balaam, and Korah reminded the Jewish Christians of the necessity of true faith and obedience. Practical Application: We live in a unique time in history and this little book can help equip us for the untold challenges of living in the end times. Today’s Christian must be on guard for false doctrines which can so easily deceive us if we are not well\-versed in the Word. We need to know the Gospel—to protect and defend it—and accept the Lordship of Christ, which is evidenced by a life\-change. Authentic faith always reflects Christ\-like behavior. Our life in Christ should reflect our very own heart\-knowledge that rests on the authority of the Almighty Creator and Father who puts faith into practice. We need that personal relationship with Him; only then will we know His voice so well that we will follow no other.
What is Reformed Theology?	Answer Broadly speaking, Reformed theology includes any system of belief that traces its roots back to the [Protestant Reformation](Protestant-Reformation.html) of the 16th Century. Of course, the Reformers themselves traced their doctrine to Scripture, as indicated by their credo of “sola scriptura,” so Reformed theology is not a “new” belief system but one that seeks to continue apostolic doctrine. Generally, Reformed theology holds to the authority of Scripture, the sovereignty of God, salvation by grace through Christ, and the necessity of evangelism. It is sometimes called Covenant theology because of its emphases on the covenant God made with Adam and the new covenant which came through Jesus Christ (Luke 22:20\). Authority of Scripture. Reformed theology teaches that the Bible is the inspired and authoritative Word of God, sufficient in all matters of faith and practice. Sovereignty of God. Reformed theology teaches that God rules with absolute control over all creation. He has foreordained all events and is therefore never frustrated by circumstances. This does not limit the will of the creature, nor does it make God the author of sin. Salvation by grace. Reformed theology teaches that God in His grace and mercy has chosen to redeem a people to Himself, delivering them from sin and death. The Reformed doctrine of salvation is commonly represented by the acrostic TULIP (also known as the [five points of Calvinism](calvinism.html)): T \- total depravity. Man is completely helpless in his sinful state, is under the wrath of God, and can in no way please God. Total depravity also means that man will not naturally seek to know God, until God graciously prompts him to do so (Genesis 6:5; Jeremiah 17:9; Romans 3:10\-18\). U \- unconditional election. God, from eternity past, has chosen to save a great multitude of sinners, which no man can number (Romans 8:29\-30; 9:11; Ephesians 1:4\-6,11\-12\). L \- limited atonement. Also called a “particular redemption.” Christ took the judgment for the sin of the elect upon Himself and thereby paid for their lives with His death. In other words, He did not simply make salvation “possible,” He actually obtained it for those whom He had chosen (Matthew 1:21; John 10:11; 17:9; Acts 20:28; Romans 8:32; Ephesians 5:25\). I \- irresistible grace. In his fallen state, man resists God’s love, but the grace of God working in his heart makes him desire what he had previously resisted. That is, God’s grace will not fail to accomplish its saving work in the elect (John 6:37,44; 10:16\). P \- perseverance of the saints. God protects His saints from falling away; thus, salvation is eternal (John 10:27\-29; Romans 8:29\-30; Ephesians 1:3\-14\). The necessity of evangelism. Reformed theology teaches that Christians are in the world to make a difference, spiritually through evangelism and socially through holy living and humanitarianism. Other distinctives of Reformed theology generally include the observance of two sacraments (baptism and communion), a cessationist view of the spiritual gifts (the gifts are no longer extended to the church), and a non\-dispensational view of Scripture. Held in high esteem by Reformed churches are the writings of John Calvin, John Knox, Ulrich Zwingli, and Martin Luther. The Westminster Confession embodies the theology of the Reformed tradition. Modern churches in the Reformed tradition include Presbyterian, Congregationalist, and some Baptist.
Summary of the Book of Revelation	Author: Revelation 1:1,4,9 and 22:8 specifically identify the author of the Book of Revelation as the apostle John. Full article: [Who wrote the book of Revelation? Who was the author of Revelation?](who-wrote-the-book-of-Revelation.html) Date of Writing: The Book of Revelation was likely written between A.D. 90 and 95\. Purpose of Writing: The Revelation of Jesus Christ was given to John by God “to show his servants what must soon take place.” This book is filled with mysteries about things to come. It is the final warning that the world will surely end and judgment will be certain. It gives us a tiny glimpse of heaven and all of the glories awaiting those who keep their robes white. Revelation takes us through the [great tribulation](Great-Tribulation.html) with all its woes and the final fire that all unbelievers will face for eternity. The book reiterates the fall of Satan and the doom he and his angels are bound for. We are shown the duties of all creatures and angels of heaven and the promises of the saints that will live forever with Jesus in the New Jerusalem. Like John, we find it hard to describe what we read in the book of Revelation. Key Verses: Revelation 1:19, "Write, therefore, what you have seen, what is now and what will take place later." Revelation 13:16\-17, "He also forced everyone, small and great, rich and poor, free and slave, to receive a mark on his right hand or on his forehead, so that no one could buy or sell unless he had the mark, which is the name of the beast or the number of his name." Revelation 19:11, "I saw heaven standing open and there before me was a white horse, whose rider is called Faithful and True. With justice he judges and makes war." Revelation 20:11, "Then I saw a great white throne and him who was seated on it. Earth and sky fled from his presence, and there was no place for them." Revelation 21:1, "Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and there was no longer any sea." Brief Summary: The Revelation is lavish in colorful descriptions of the visions which proclaim for us the last days before Christ’s return and the ushering in of the new heaven and new earth. The Revelation begins with letters to the seven churches of Asia Minor, then goes on to reveal the series of devastations poured out upon the earth; the mark of the beast, “666”; the climactic battle of Armageddon; the binding of Satan; the reign of the Lord; the Great White Throne Judgment; and the nature of the eternal city of God. Prophecies concerning Jesus Christ are fulfilled and a concluding call to His Lordship assures us that He will soon return. Connections: The Book of Revelation is the culmination of the prophecies about the [end times](end-times.html), beginning with the Old Testament. The description of the antichrist mentioned in Daniel 9:27 is developed fully in chapter 13 of Revelation. Outside of Revelation, examples of apocalyptic literature in the Bible are Daniel chapters 7\-12, Isaiah chapters 24\-27, Ezekiel chapters 37\-41, and Zechariah chapters 9\-14\. All these prophecies come together in the Book of Revelation. Practical Application: Have you accepted Christ as your Savior? If so, you have nothing to fear from God’s judgment of the world as described in the Book of Revelation. The Judge is on our side. Before the final judgment begins, we must witness to friends and neighbors about God’s offer of eternal life in Christ. The events in this book are real. We must live our lives in a way that demonstrates the truth of what we know so that others will notice our joy about our future and want to join us in that new and glorious city.
What is systematic theology?	Answer “Systematic” refers to something being put into a system. Systematic theology is, therefore, the division of theology into systems that explain its various areas. For example, many books of the Bible give information about the angels. No one book gives all the information about the angels. Systematic theology takes all the information about angels from all the books of the Bible and organizes it into a system called angelology. That is what systematic theology is all about—organizing the teachings of the Bible into categorical systems. [Theology Proper](theology-proper.html) or [Paterology](theology-proper.html) is the study of God the Father. [Christology](Christology.html) is the study of God the Son, the Lord Jesus Christ. [Pneumatology](Pneumatology.html) is the study of God the Holy Spirit. [Bibliology](Bibliology.html) is the study of the Bible. [Soteriology](Soteriology.html) is the study of salvation. [Ecclesiology](Ecclesiology.html) is the study of the church. [Eschatology](Eschatology.html) is the study of the end times. [Angelology](Angelology.html) is the study of angels. [Christian Demonology](Christian-Demonology.html) is the study of demons from a Christian perspective. [Christian Anthropology](Christian-Anthropology.html) is the study of humanity. [Hamartiology](Hamartiology.html) is the study of sin. Systematic theology is an important tool in helping us to understand and teach the Bible in an organized manner. In addition to systematic theology, there are other ways that theology can be divided. Biblical theology is the study of a certain book (or books) of the Bible and emphasizing the different aspects of theology it focuses on. For example, the Gospel of John is very Christological since it focuses so much on the deity of Christ (John 1:1, 14; 8:58; 10:30; 20:28\). Historical theology is the study of doctrines and how they have developed over the centuries of the Christian church. Dogmatic theology is the study of the doctrines of certain Christian groups that have systematized doctrine—for example, Calvinistic theology and dispensational theology. Contemporary theology is the study of doctrines that have developed or come into focus in recent times. No matter what method of theology is studied, what is important is that theology is studied.
What is Calvinism and is it biblical?	Answer The five points of Calvinism can be summarized by the acronym TULIP. T stands for total depravity, U for unconditional election, L for limited atonement, I for irresistible grace, and P for perseverance of the saints. Here are the definitions and Scripture references Calvinists use to defend their beliefs: Total Depravity \- As a result of Adam’s fall, the entire human race is affected; all humanity is dead in trespasses and sins. Man is unable to save himself (Genesis 6:5; Jeremiah 17:9; Romans 3:10\-18\). Unconditional Election \- Because man is dead in sin, he is unable to initiate a response to God; therefore, in eternity past God elected certain people to salvation. Election and predestination are unconditional; they are not based on man’s response (Romans 8:29\-30;9:11; Ephesians 1:4\-6, 11\-12\) because man is unable to respond, nor does he want to. Limited Atonement \- Because God determined that certain ones should be saved as a result of God’s unconditional election, He determined that Christ should die for the elect alone. All whom God has elected and for whom Christ died will be saved (Matthew 1:21; John 10:11; 17:9; Acts 20:28; Romans 8:32; Ephesians 5:25\). Irresistible Grace \- Those whom God elected He draws to Himself through irresistible grace. God makes man willing to come to Him. When God calls, man responds (John 6:37, 44; 10:16\). Perseverance of the Saints \- The precise ones God has elected and drawn to Himself through the Holy Spirit will persevere in faith. None whom God has elected will be lost; they are eternally secure (John 10:27\-29; Romans 8:29\-30; Ephesians 1:3\-14\). While all these doctrines have a biblical basis, many people reject all or some of them. So\-called “four\-point Calvinists” accept Total Depravity, Unconditional Election, Irresistible Grace, and Perseverance of the Saints as biblical doctrines. Man is definitely sinful and incapable of believing in God on his own. God elects people based on His will alone – election is not based on any merit in the person chosen. All those whom God has chosen will come to faith. All those who are truly born\-again will persevere in their faith. As for Limited Atonement, however, four\-point Calvinists believe that atonement is unlimited, arguing that Jesus died for the sins of the whole world, not just for the sins of the elect. “And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world” (1 John 2:2\). Other verses in opposition to limited atonement are John 1:29; 3:16; 1 Timothy 2:6; and 2 Peter 2:1\. The five\-point Calvinists, however, see problems with four\-point Calvinism. First, they argue, if Total Depravity is true, then Unlimited Atonement cannot possibly be true because, if Jesus died for the sins of every person, then whether or not His death is applicable to an individual depends on whether or not that person “accepts” Christ. But as we have seen from the above description of Total Depravity, man in his natural state has no capacity whatsoever to choose God, nor does he want to. In addition, if Unlimited Atonement is true, then hell is full of people for whom Christ died. He shed His blood in vain for them. To the five\-point Calvinist, this is unthinkable. Please note: this article is only a brief summary of the five points of Calvinism. For a more in\-depth look, please visit the following pages: [Total Depravity](total-depravity.html), [Unconditional Election](unconditional-election.html), [Limited Atonement](limited-atonement.html), [Irresistible Grace](irresistible-grace.html), and [Perseverance of the Saints](perseverance-saints.html).
What is Covenant Theology?	Answer Covenant Theology isn’t so much a “theology” in the sense of a systematic set of doctrine as it is a framework for interpreting Scripture. It is usually contrasted with another interpretative framework for Scripture called “Dispensational Theology” or “[Dispensationalism](dispensationalism.html).” Dispensationalism is currently the most popular scriptural interpretative method in American evangelicalism, and has been so from the latter half of the 19th century. Covenant Theology, however, remains the majority report for Protestantism since the time of the Reformation, and it is the system favored by those of a more Reformed or Calvinistic persuasion. Where Dispensationalism sees the Scriptures unfolding in a series of (typically) seven “dispensations” (a dispensation can be defined as the particular means God uses to deal with man and creation during a given period in redemptive history), Covenant Theology looks at the Scriptures through the grid of the covenant. Covenant Theology defines two overriding covenants: the [covenant of works](Covenant-of-Works.html) (CW) and the covenant of grace (CG). A third covenant is sometimes mentioned; namely, the covenant of redemption (CR). We will discuss these covenants in turn. The important thing to keep in mind is that all of the various covenants described in Scripture (e.g., the covenants made with Noah, Abraham, Moses, David and the New Covenant) are outworkings of either the covenant of works or the covenant of grace. Let’s begin to examine the various covenants detailed in Covenant Theology, beginning with the covenant of redemption, which logically precedes the other two covenants. According to Covenant Theology, the CR is a covenant made among the three Persons of the Trinity to elect, atone for, and save a select group of individuals unto salvation and eternal life. As one popular pastor\-theologian has said, in the covenant of redemption, “The Father chooses a bride for His Son.” While the CR is not explicitly stated in Scripture, Scripture does explicitly state the eternal nature of the plan of salvation (Ephesians 1:3\-14; 3:11; 2 Thessalonians 2:13; 2 Timothy 1:9; James 2:5; 1 Peter 1:2\). Moreover, Jesus often referred to His task as carrying out the Father’s will (John 4:34; 5:30, 43; 6:38\-40; 17:4\-12\). That the salvation of the elect was God’s intention from the very beginning of creation cannot be doubted; the CR just formalizes this eternal plan in the language of covenant. From a redemptive historical perspective, the covenant of works is the first covenant we see in Scripture. When God created man, He placed him in the Garden of Eden and gave him one simple command: “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 of it you will surely die” (Genesis 2:16\-17\). We can see the covenantal language implied in this command. God sets Adam in the Garden and promises eternal life to him and his posterity as long as he is obedient to God’s commands. Life is the reward for obedience, and death is the punishment for disobedience. This is covenant language. Some scholars see in the covenant of works a form of what is called a suzerain\-vassal covenant. In these types of covenants, the suzerain (i.e., king or ruler) would offer the terms of the covenant to the vassal (i.e., the subject). The suzerain would provide blessing and protection in return for the vassal’s tribute. In the case of the covenant of works, God (the suzerain) promises eternal life and blessing to mankind (the vassal represented by Adam as the head of the human race), in return for man’s obedience to the stipulations of the covenant (i.e., don’t eat from the tree). We see a similar structure in the giving of the Old Covenant through Moses to Israel. Israel made a covenant with God at Sinai. God would give the Promised Land, a reconstituted Eden (“a land flowing with milk and honey”) and His blessing and protection against all enemies in return for Israel’s obedience to the stipulations of the covenant. The punishment for covenant violation was expulsion from the land (which occurred in the conquest of the Northern Kingdom in 722 B.C. and the Southern Kingdom in 586 B.C.). When Adam failed in keeping the covenant of works, God instituted the third covenant, called the covenant of grace. In the CG, God freely offers to sinners (those who fail to live up to the CW) eternal life and salvation through faith in Jesus Christ. We see the provision for the CG right after the fall when God prophesies the “seed of the woman” in Genesis 3:15\. Whereas the covenant of works is conditional and promises blessing for obedience and cursing for disobedience, the covenant of grace is unconditional and is given freely on the basis of God’s grace. The CG takes the form of ancient land\-grant treaties, in which a king would give land to a recipient as a gift, no strings attached. One can argue that faith is a condition of the covenant of grace. There are many exhortations in the Bible for the recipients of God’s unconditional grace to remain faithful to the end, so, in a very real sense, maintaining faith is a condition of the CG. But the Bible clearly teaches that even saving faith is a gracious gift from God (Ephesians 2:8\-9\). We see the covenant of grace manifested in the various unconditional covenants God makes with individuals in the Bible. The covenant God makes with Abraham (to be his God and for Abraham and his descendants to be His people) is an extension of the CG. The Davidic Covenant (that a descendant of David will always reign as king) is also an extension of the CG. The New Covenant is the final expression of the CG as God writes His law upon our hearts and completely forgives our sins. One thing that should be apparent as we look at these various OT covenants is that they all find their fulfillment in Jesus Christ. The promise to Abraham to bless all the nations was fulfilled in Christ. The Davidic king who will eternally rule over God’s people was also fulfilled in Christ, and the New Covenant was obviously fulfilled in Christ. Even in the Old Covenant, there are hints of the CG as all of the OT sacrifices and rituals point forward to the saving work of Christ, our great High Priest (Hebrews 8–10\). This is why Jesus can say in the Sermon on the Mount that He came not to abolish the Law, but to fulfill it (Matthew 5:17\). We also see the CG in action in the OT when God spares His people the judgment that their repeated sin deserves. Even though the stipulations of the Mosaic Covenant (an application of the CW) promised God’s judgment upon Israel for their disobedience to His commands, God deals patiently with His covenant people. This is usually accompanied by the phrase “God remembered the covenant he made with Abraham” (2 Kings 13:23; Psalm 105; Isaiah 29:22; 41:8\); God’s promise to fulfill the covenant of grace (which by definition is a one\-sided covenant) often overrode His right to enforce the covenant of works. That’s a brief description of covenant theology and how it interprets Scripture through the lens of the covenant. A question that sometimes arises regarding covenant theology is whether or not the CG supplants or supersedes the CW. In other words, is the CW obsolete since the Old Covenant is obsolete (Hebrews 8:13\)? The Old (Mosaic) covenant, while an application of the CW, is not the CW. Again, the CW goes all the way back to Eden when God promised life for obedience and death for disobedience. The CW is further elaborated in the Ten Commandments, in which God again promises life and blessing for obedience and death and punishment for disobedience. The Old Covenant is more than just the moral law codified in the Ten Commandments. The Old Covenant includes the rules and regulations regarding the worship of God. It also includes the civil law that governed the nation of Israel during the theocracy and monarchy. With the coming of Jesus Christ, the promised Messiah of the OT, many aspects of the Old Covenant become obsolete because Jesus fulfilled the Old Covenant types and figures (again, see Hebrews 8–10\). The Old Covenant represented the “types and shadows,” whereas Christ represents the “substance” (Colossians 2:17\). Again, Christ came to fulfill the Law (Matthew 5:17\). As Paul says, “For no matter how many promises God has made, they are ‘Yes’ in Christ. And so through him the ‘Amen’ is spoken by us to the glory of God” (2 Corinthians 1:20\). However, this does not abrogate the covenant of works as codified in the moral law. God demanded holiness from His people in the OT (Leviticus 11:44\) and still demands holiness from His people in the NT (1 Peter 1:16\). So, we are still obligated to fulfill the stipulations of the CW. The good news is that Jesus Christ, the last Adam and our covenant Head, perfectly fulfilled the demands of the CW and that perfect righteousness is the reason why God can extend the CG to the elect. Romans 5:12\-21 describes the situation between the two federal heads of the human race. Adam represented the human race in the Garden and failed to uphold the CW, thereby plunging him and his posterity into sin and death. Jesus Christ stood as man’s representative, from His temptation in the wilderness all the way to Calvary, and perfectly fulfilled the CW. That is why Paul can say, “As in Adam all die, so also in Christ shall all be made alive” (1 Corinthians 15:22\). In conclusion, Covenant Theology views the covenants of Scripture as manifestations of either the CW or the CG. The entire story of redemptive history can be seen as God unfolding the CG from its nascent stages (Genesis 3:15\) through to its fruition in Christ. Covenant Theology is, therefore, a Christocentric way of looking at Scripture because it sees the OT as the promise of Christ and the NT as the fulfillment in Christ. Some have accused covenant theologians of teaching what is called “[Replacement Theology](replacement-theology.html)” (i.e., the Church replaces Israel). Such accusations are likely based on the fact that Covenant Theology teaches that the Church is Israel and Israel is the Church and its denial of any future plan for Israel. In 2002, Knox Theological Seminary issued a document clearly stating the CT position: “The inheritance promises that God gave to Abraham . . . do not apply to any particular ethnic group, but to the church of Jesus Christ, the true Israel“ (§VI), and “A day should not be anticipated in which Christ’s kingdom will manifest Jewish distinctives, whether by its location in ’the land,’ by its constituency, or by its ceremonial institutions and practices“ (p. 3\). (“An Open Letter to Evangelicals and Other Interested Parties: The People of God, the Land of Israel, and the Impartiality of the Gospel“). Accordingly, some have (reasonably) concluded that Covenant Theology takes the position that the church has either replaced or superseded ethnic Israel. Promises in the Bible made to ethnic Israel—people connected by blood to Abraham, Isaac, and Jacob—covenant theologians consider as metaphorically fulfilled in the Church, as “Israel” and the Church are all one “people of God,” a group that may or may not include people of Jewish ancestry, depending on the context. Unlike dispensationalists, covenant theologians deny any connection between ethnic Israel and the current or future land of Israel: “The entitlement of any one ethnic or religious group to territory in the Middle East called the ’Holy Land’ cannot be supported by Scripture“ (ibid., §IX). Many more things could be said regarding Covenant Theology, but the important thing to keep in mind is that Covenant Theology is an interpretive grid for understanding the Scriptures. As we have seen, it is not the only way to interpret Scripture. Covenant Theology and Dispensationalism have many differences, and sometimes lead to opposite conclusions regarding certain secondary doctrines, but both adhere to the essentials of the Christian faith: salvation is by grace alone, through faith alone in Christ alone, and to God alone be the glory!
What is Arminianism, and is it biblical?	Answer Arminianism is a system of belief that attempts to explain the relationship between God’s sovereignty and mankind’s free will, especially in relation to salvation. Arminianism is named after [Jacobus Arminius](Jacobus-Arminius.html) (1560—1609\), a Dutch theologian. While Calvinism emphasizes the sovereignty of God, Arminianism emphasizes the responsibility of man. If Arminianism is broken down into five points, similar to the five points of Calvinism, these would be the five points: (1\) Partial Depravity – humanity is depraved but still able to seek God. We are fallen and tainted by sin but not to the extent that we cannot choose to come to God and accept salvation, with the help of [prevenient grace](prevenient-grace.html) from God. Given such grace, human will is free and has the power to yield to the influence of the Spirit. Note: many Arminians reject partial depravity and hold a view very close to Calvinistic total depravity. (2\) Conditional Election – God only “chooses” those whom He knows will choose to believe. No one is predetermined for either heaven or hell. (3\) Unlimited Atonement – Jesus died for everyone, even those who are not chosen and will not believe. Jesus’ death was for all of humanity, and anyone can be saved by belief in Him. (4\) Resistible Grace – God’s call to be saved can be resisted and/or rejected. We can resist God’s pull toward salvation if we choose to. (5\) Conditional Salvation – Christians can lose their salvation if they actively reject the Holy Spirit’s influence in their lives. The maintenance of salvation is required for a Christian to retain it. Note: many Arminians deny "[conditional salvation](conditional-security.html)" and instead hold to "[eternal security](eternal-security.html)." The only point of Arminianism that four\-point Calvinists believe to be biblical is point \#3—Unlimited Atonement. First John 2:2 says, “He is the atoning sacrifice for our sins, and not only for ours but also for the sins of the whole world.” Second Peter 2:1 tells us that Jesus even bought the false prophets who are doomed: “But there were also false prophets among the people, just as there will be false teachers among you. They will secretly introduce destructive heresies, even denying the sovereign Lord who bought them—bringing swift destruction on themselves.” Jesus’ salvation is available to anyone and everyone who will believe in Him. Jesus did not just die for those who will be saved. Four\-point Calvinism (the official position of Got Questions Ministries) finds the other four points of Arminianism to be unbiblical, to varying degrees. Romans 3:10–18 strongly argues for total depravity. Conditional election, or election based on God’s foreknowledge of human action, underemphasizes God’s sovereignty (Romans 8:28–30\). Resistible grace underestimates the power and determination of God. Conditional salvation makes salvation a reward for work rather than a gift of grace (Ephesians 2:8–10\). There are problems with both systems, but we see Calvinism as more biblically based than Arminianism. However, both systems fail to adequately explain the relationship between God’s sovereignty and mankind’s free will—due to the fact that it is impossible for a finite human mind to discern a concept only God can fully understand.
What is postmillennialism?	Answer Postmillennialism is an interpretation of Revelation chapter 20 which sees Christ’s second coming as occurring after the “millennium,” a golden age or era of Christian prosperity and dominance. The term includes several similar views of the end times, and it stands in contrast to premillennialism (the view that Christ’s second coming will occur prior to His millennial kingdom and that the millennial kingdom is a literal 1,000\-year reign) and, to a lesser extent, amillennialism (no literal millennium). Postmillennialism is the belief that Christ returns after a period of time, but not necessarily a literal 1,000 years. Those who hold this view do not interpret unfulfilled prophecy using a normal, literal method. They believe that Revelation 20:4\-6 should not be taken literally. They believe that “1,000 years” simply means “a long period of time.” Furthermore, the prefix “post\-” in “postmillennialism” denotes the view that Christ will return after Christians (not Christ Himself) have established the kingdom on this earth. Those who hold to postmillennialism believe that this world will become better and better—all evidence to the contrary notwithstanding—with the entire world eventually becoming “Christianized.” After this happens, Christ will return. However, this is not the view of the world in the end times that Scripture presents. From the book of Revelation, it is easy to see that the world will be a terrible place during that future time. Also, in 2 Timothy 3:1\-7, Paul describes the last days as “terrible times.” Those who hold to postmillennialism use a non\-literal method of interpreting unfulfilled prophecy, often interpreting prophetic passages allegorically. The problem with this is that when the normal meaning of a passage is abandoned, its meaning can become entirely subjective. All objectivity concerning the meaning of words is lost. When words lose their meaning, communication ceases. However, this is not how God has intended for language and communication to be. God communicates to us through His written word, with objective meanings to words, so that ideas and thoughts can be communicated. A normal, literal interpretation of Scripture rejects postmillennialism and holds to a normal interpretation of all Scripture, including unfulfilled prophecy. We have hundreds of examples in Scripture of prophecies being fulfilled. Take, for example, the prophecies concerning Christ in the Old Testament. Those prophecies were fulfilled literally. Consider the virgin birth of Christ (Isaiah 7:14; Matthew 1:23\). Consider His death for our sins (Isaiah 53:4\-9; 1 Peter 2:24\). These prophecies were fulfilled literally, and that is reason enough to assume that God will continue in the future to literally fulfill His Word. Postmillennialism fails in that it interprets Bible prophecy subjectively and holds that the millennial kingdom will be established by the church, not by Christ Himself.
What is dispensationalism and is it biblical?	Answer A dispensation is a way of ordering things—an administration, a system, or a management. In theology, a dispensation is the divine administration of a period of time; each dispensation is a divinely appointed age. Dispensationalism is a theological system that recognizes these ages ordained by God to order the affairs of the world. Dispensationalism has two primary distinctives: 1\) a consistently literal interpretation of Scripture, especially Bible prophecy, and 2\) a view of the uniqueness of Israel as separate from the Church in God’s program. Classical dispensationalism identifies seven dispensations in God’s plan for humanity. Dispensationalists hold to a literal interpretation of the Bible as the best [hermeneutic](Biblical-hermeneutics.html). The literal interpretation gives each word the meaning it would commonly have in everyday usage. Allowances are made for symbols, figures of speech, and types, of course. It is understood that even symbols and figurative sayings have literal meanings behind them. So, for example, when the Bible speaks of “a thousand years” in Revelation 20, dispensationalists interpret it as a literal period of 1,000 years (the dispensation of the Kingdom), since there is no compelling reason to interpret it otherwise. There are at least two reasons why [literalism](biblical-literalism.html) is the best way to view Scripture. First, philosophically, the purpose of language itself requires that we interpret words literally. Language was given by God for the purpose of being able to communicate. Words are vessels of meaning. The second reason is biblical. Every prophecy about Jesus Christ in the Old Testament was fulfilled literally. Jesus’ birth, ministry, death, and resurrection all occurred exactly as the Old Testament predicted. The prophecies were literal. There is no non\-literal fulfillment of messianic prophecies in the New Testament. This argues strongly for the literal method. If a literal interpretation is not used in studying the Scriptures, there is no objective standard by which to understand the Bible. Each person would be able to interpret the Bible as he saw fit. Biblical interpretation would devolve into “what this passage says to me” instead of “the Bible says.” Sadly, this is already the case in much of what is called Bible study today. Dispensational theology teaches that there are two distinct peoples of God: Israel and the Church. Dispensationalists believe that salvation has always been by grace through faith alone—in God in the Old Testament and specifically in God the Son in the New Testament. Dispensationalists hold that the Church has not replaced Israel in God’s program and that the Old Testament promises to Israel have not been transferred to the Church. Dispensationalism teaches that the promises God made to Israel in the Old Testament (for land, many descendants, and blessings) will be ultimately fulfilled in the 1000\-year period spoken of in Revelation 20\. Dispensationalists believe that, just as God is in this age focusing His attention on the Church, He will again in the future focus His attention on Israel (see Romans 9–11 and Daniel 9:24\). Dispensationalists understand the Bible to be organized into seven dispensations: Innocence (Genesis 1:1—3:7\), Conscience (Genesis 3:8—8:22\), Human Government (Genesis 9:1—11:32\), Promise (Genesis 12:1—Exodus 19:25\), Law (Exodus 20:1—Acts 2:4\), Grace (Acts 2:4—Revelation 20:3\), and the Millennial Kingdom (Revelation 20:4–6\). Again, these dispensations are not paths to salvation, but manners in which God relates to man. Each dispensation includes a recognizable pattern of how God worked with people living in the dispensation. That pattern is 1\) a responsibility, 2\) a failure, 3\) a judgment, and 4\) grace to move on. Dispensationalism, as a system, results in a premillennial interpretation of Christ’s second coming and usually a pretribulational interpretation of the rapture. To summarize, dispensationalism is a theological system that emphasizes the literal interpretation of Bible prophecy, recognizes a distinction between Israel and the Church, and organizes the Bible into different dispensations or administrations.
What is premillennialism?	Answer Premillennialism is the view that Christ’s second coming will occur prior to His millennial kingdom, and that the millennial kingdom is a literal 1000\-year reign of Christ on earth. In order to understand and interpret the passages in Scripture that deal with end\-times events, there are two things that must be clearly understood: a proper method of interpreting Scripture and the distinction between Israel (the Jews) and the church (the body of all believers in Jesus Christ). First, a proper method of interpreting Scripture requires that Scripture be interpreted in a way that is consistent with its context. This means that a passage must be interpreted in a way that is consistent with the audience to which it is written, those it is written about, whom it is written by, and so on. It is critical to know the author, intended audience, and historical background of each passage one interprets. The historical and cultural setting will often reveal the correct meaning of a passage. It is also important to remember that Scripture interprets Scripture. That is, often a passage will cover a topic or subject that is also addressed elsewhere in the Bible. It is important to interpret all of these passages consistently with one another. Finally, and most importantly, passages must always be taken in their normal, regular, plain, literal meaning unless the context of the passage indicates that it is figurative in nature. A literal interpretation does not eliminate the possibility of figures of speech being used. Rather, it encourages the interpreter to not read figurative language into the meaning of a passage unless it is appropriate for that context. It is crucial to never seek a “deeper, more spiritual” meaning than is presented. Spiritualizing a passage is dangerous because it moves the basis for accurate interpretation from Scripture to the mind of the reader. Then, there can be no objective standard of interpretation; instead, Scripture becomes subject to each person’s own impression of what it means. Second Peter 1:20\-21 reminds us that “no prophecy of Scripture came about by the prophet’s own interpretation. For prophecy never had its origin in the will of man, but men spoke from God as they were carried along by the Holy Spirit.” Applying these principles of biblical interpretation, it must be seen that Israel (Abraham’s physical descendants) and the church (all New Testament believers) are two distinct groups. It is crucial to recognize that Israel and the church are distinct because, if this is misunderstood, Scripture will be misinterpreted. Especially prone to misinterpretation are passages that deal with promises made to Israel (both fulfilled and unfulfilled). Such promises should not be applied to the church. Remember, the context of the passage will determine to whom it is addressed and will point to the most correct interpretation. With those concepts in mind, we can look at various passages of Scripture that produce the premillennial view. Genesis 12:1\-3: “The LORD had said to Abram, ‘Leave your country, your people and your father’s household and go 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.’” God promises Abraham three things here: Abraham would have many descendants, this nation would own and occupy a land, and a universal blessing will come to all mankind out of Abraham’s line (the Jews). In Genesis 15:9\-17, God ratifies His covenant with Abraham. By the way this is done, God places sole responsibility for the covenant upon Himself. That is, there was nothing Abraham could do or fail to do that would void the covenant God made. Also in this passage, the boundaries are set for the land that the Jews will eventually occupy. For a detailed list of the boundaries, see Deuteronomy 34\. Other passages that deal with the promise of land are Deuteronomy 30:3\-5 and Ezekiel 20:42\-44\. In 2 Samuel 7:10–17, we see the promise made by God to King David. God makes some special promises concerning one of David's sons: God will establish his kingdom (verse 12\), be his father (verse 14\), and never remove His love from him (verse 15\). In addition, God says this son “will build a house for my Name” (verse 13\). These promises were fulfilled in Solomon. However, part of God’s promise was that David’s son’s throne would be established “forever” (verse 13\). This part of the prophecy could not refer to Solomon, because Solomon died and did not retain the throne forever. Thus, we have a prophecy with a dual fulfillment: it was fulfilled partially in Solomon and fully in Jesus Christ, also called the Son of David (Matthew 1:1\). Solomon did, in some ways, prefigure Christ in his kingship, wisdom, and peaceful reign. Of course, Jesus is greater than Solomon in every respect (Matthew 12:42\). So, 2 Samuel 7 makes reference to Solomon’s temporary rule and to Christ’s rule during the millennium and forever. King Solomon could not be the ultimate fulfillment of the promise made to David; it is a covenant that has yet to be fully realized. With all this in mind, examine what is recorded in Revelation 20:1–7\. The thousand years repeatedly mentioned in this passage corresponds to Christ’s literal 1000\-year reign on the earth. Premillennialism sees this passage as describing the future fulfillment of the promise that Christ would be seated on David’s throne. God made unconditional covenants with both Abraham and David. Neither of these covenants has been fully or permanently fulfilled. A literal, physical rule of Christ is the only way the covenants can be fulfilled as God promised they would. Applying a literal method of interpretation to Scripture results in the pieces of the puzzle coming together. All of the Old Testament prophecies of Jesus’ first coming were fulfilled literally. Therefore, we should expect the prophecies regarding His second coming to be fulfilled literally as well. Premillennialism is the only system that agrees with a literal interpretation of God’s covenants and end\-times prophecy.
What are the covenants in the Bible?	Answer The Bible speaks of seven different covenants, four of which (Abrahamic, Palestinian, Mosaic, Davidic) God made with the nation of Israel. Of those four, three are unconditional in nature; that is, regardless of Israel’s obedience or disobedience, God still will fulfill these covenants with Israel. One of the covenants, the Mosaic Covenant, is conditional in nature. That is, this covenant will bring either blessing or cursing depending on Israel’s obedience or disobedience. Three of the covenants (Adamic, Noahic, New) are made between God and mankind in general, and are not limited to the nation of Israel. The [Adamic Covenant](Adamic-covenant.html) can be thought of in two parts: the Edenic Covenant (innocence) and the Adamic Covenant (grace) (Genesis 3:16\-19\). The Edenic Covenant is found in Genesis 1:26\-30; 2:16\-17\. The Edenic Covenant outlined man’s responsibility toward creation and God’s directive regarding the tree of the knowledge of good and evil. The Adamic Covenant included the curses pronounced against mankind for the sin of Adam and Eve, as well as God’s provision for that sin (Genesis 3:15\). The [Noahic Covenant](Noahic-covenant.html) was an unconditional covenant between God and Noah (specifically) and humanity (generally). After the Flood, God promised humanity that He would never again destroy all life on earth with a Flood (see Genesis chapter 9\). God gave the rainbow as the sign of the covenant, a promise that the entire earth would never again flood and a reminder that God can and will judge sin (2 Peter 2:5\). [Abrahamic Covenant](Abrahamic-covenant.html) (Genesis 12:1\-3, 6\-7; 13:14\-17; 15; 17:1\-14; 22:15\-18\). In this covenant, God promised many things to Abraham. He personally promised that He would make Abraham’s name great (Genesis 12:2\), that Abraham would have numerous physical descendants (Genesis 13:16\), and that he would be the father of a multitude of nations (Genesis 17:4\-5\). God also made promises regarding a nation called Israel. In fact, the geographical boundaries of the Abrahamic Covenant are laid out on more than one occasion in the book of Genesis (12:7; 13:14\-15; 15:18\-21\). Another provision in the Abrahamic Covenant is that the families of the world will be blessed through the physical line of Abraham (Genesis 12:3; 22:18\). This is a reference to the Messiah, who would come from the line of Abraham. [Palestinian Covenant](Palestinian-covenant.html) (Deuteronomy 30:1\-10\). The Palestinian Covenant, or Land Covenant, amplifies the land aspect that was detailed in the Abrahamic Covenant. According to the terms of this covenant, if the people disobeyed, God would cause them to be scattered around the world (Deuteronomy 30:3\-4\), but He would eventually restore the nation (verse 5\). When the nation is restored, then they will obey Him perfectly (verse 8\), and God will cause them to prosper (verse 9\). [Mosaic Covenant](Mosaic-covenant.html) (Deuteronomy 11; et al.). The Mosaic Covenant was a conditional covenant that either brought God’s direct blessing for obedience or God’s direct cursing for disobedience upon the nation of Israel. Part of the Mosaic Covenant was the Ten Commandments (Exodus 20\) and the rest of the Law, which contained over 600 commands—roughly 300 positive and 300 negative. The history books of the Old Testament (Joshua–Esther) detail how Israel succeeded at obeying the Law or how Israel failed miserably at obeying the Law. Deuteronomy 11:26\-28 details the blessing/cursing motif. [Davidic Covenant](Davidic-covenant.html) (2 Samuel 7:8\-16\). The Davidic Covenant amplifies the “seed” aspect of the Abrahamic Covenant. The promises to David in this passage are significant. God promised that David’s lineage would last forever and that his kingdom would never pass away permanently (verse 16\). Obviously, the Davidic throne has not been in place at all times. There will be a time, however, when someone from the line of David will again sit on the throne and rule as king. This future king is Jesus (Luke 1:32\-33\). [New Covenant](new-covenant.html) (Jeremiah 31:31\-34\). The New Covenant is a covenant made first with the nation of Israel and, ultimately, with all mankind. In the New Covenant, God promises to forgive sin, and there will be a universal knowledge of the Lord. Jesus Christ came to fulfill the Law of Moses (Matthew 5:17\) and create a new covenant between God and His people. Now that we are under the New Covenant, both Jews and Gentiles can be free from the penalty of the Law. We are now given the opportunity to receive salvation as a free gift (Ephesians 2:8\-9\). Within the discussion of the biblical covenants, there are a few issues that Christians are not agreed upon. First, some Christians think that all of the covenants are conditional in nature. If the covenants are conditional, then Israel failed miserably at fulfilling them. Others believe that the unconditional covenants have yet to be totally fulfilled and, regardless of Israel’s disobedience, will come to fruition sometime in the future. Second, how does the church of Jesus Christ relate to the covenants? Some believe that the church fulfills the covenants and God will never deal with Israel again. This is called replacement theology and has little scriptural evidence. Others believe that the church initially or partially will fulfill these covenants. While many of the promises towards Israel are still in the future, many believe that the church shares in the covenants in some way. Others believe that the covenants are for Israel and for Israel alone, and that the church has no part in these covenants.
What is the kingdom of God?	Answer The kingdom of God is referenced often in the gospels (e.g., Mark 1:15; 10:15; 15:43; Luke 17:20\) and other places in the New Testament (e.g., Acts 28:31; Romans 14:17; 1 Corinthians 15:50\). The kingdom of God is synonymous with the [kingdom of heaven](kingdom-heaven-God.html). The concept of the kingdom of God takes on various shades of meaning in different passages of Scripture. Broadly speaking, the kingdom of God is the rule of an eternal, sovereign God over all the universe. Several passages of Scripture show that God is the undeniable Monarch of all creation: “The LORD has established his throne in heaven, and his kingdom rules over all” (Psalm 103:19\). And, as King Nebuchadnezzar declared, “His kingdom is an eternal kingdom” (Daniel 4:3\). Every authority that exists has been established by God (Romans 13:1\). So, in one sense, the kingdom of God incorporates everything that is. More narrowly, the kingdom of God is a spiritual rule over the hearts and lives of those who willingly submit to God’s authority. Those who defy God’s authority and refuse to submit to Him are not part of the kingdom of God; in contrast, those who acknowledge the lordship of Christ and gladly surrender to God’s rule in their hearts are part of the kingdom of God. In this sense, the kingdom of God is spiritual—Jesus said His kingdom was not of this world (John 18:36\), and He preached that repentance is necessary to be a part of the kingdom of God (Matthew 4:17\). That the kingdom of God can be equated with the sphere of salvation is evident in John 3:5–7, where Jesus says the kingdom of God must be entered into by being born again. See also 1 Corinthians 6:9\. There is another sense in which the kingdom of God is used in Scripture: the literal rule of Christ on the earth during the [millennium](dispensation-of-Millennial-Kingdom.html). Daniel said that “the God of heaven will set up a kingdom that will never be destroyed” (Daniel 2:44; cf. 7:13–14\), and many of the other prophets predicted the same thing (e.g., Obadiah 1:21; Habakkuk 2:14; Micah 4:2; Zechariah 14:9\). Some theologians refer to the future, open manifestation of the kingdom of God as the “kingdom of glory” and the present, hidden manifestation of the kingdom of God as the “kingdom of grace.” But both manifestations are connected; Christ has set up His spiritual reign in the church on earth, and He will one day set up His physical reign in Jerusalem. The kingdom of God has several aspects. The Lord is the Sovereign of the universe, and so in that sense His kingdom is universal (1 Timothy 6:15\). At the same time, the kingdom of God involves repentance and the new birth, as God rules in the hearts of His children in this world in preparation for the next. The work begun on earth will find its consummation in heaven (see Philippians 1:6\).
What is amillennialism?	Answer Please note, as a ministry, GotQuestions.org rejects amillennialism. We truly and fully believe in premillennialism, that Christ will return to establish His kingdom, over which He will reign for 1,000 years. However, we believe that amillennialism is a valid viewpoint that a Christian can hold. In no sense is amillennialism heresy and in no sense should amillennialists be shunned as not being brothers and sisters in Christ. We thought it would be worthwhile to have an article that positively presents amillennialism, as it is always good for our viewpoints to be challenged, motivating us to further search the Scriptures to make sure our beliefs are biblically sound. Amillennialism is one of four views of the end times regarding the 1,000\-year reign of Christ. Each of the four views differs in the placement, or the timing, of the 1,000\-year reign mentioned in Revelation 20\. An amillennialist sees the 1,000 years as spiritual and non\-literal, as opposed to a physical understanding of history. Although the prefix a\- would typically signify a negation of a word, the amil position sees the millennium as “realized,” or better explained as “millennium now.” To simplify, amillennialism sees the first coming of Christ as the inauguration of the kingdom, and His return as the consummation of the kingdom. John’s mention of 1,000 years thus points to all things that would happen in the church age. The amil position sees the book of Revelation as having numerous “camera angle” approaches. For instance, chapter 19 ends with Christ returning to destroy His enemies, making chapter 20 difficult to understand in that enemies arise to attack Him again (what enemies are these, if they’ve already been destroyed?). However, if we see chapter 20 as a different “angle” for the end of the age, then the 1,000\-year reign isn’t necessarily physical/earthly history, but symbolic. It speaks of the spiritual realm. John is giving a “replay” of what he saw. Scripture uses the number 1,000 many times as a generic term to mean “immensity,” “fullness of quantity,” or “multitude” (e.g., Psalm 84:10; Job 9:3; 1 Chronicles 16:15\). With the repeated symbolic use of 1,000, it is difficult to see its use in Revelation as literal, especially in a book as heavily symbolic as Revelation is. There are many arguments against the amillennial position, but they can be refuted through exegesis of Scripture. Careful hermeneutics (the study of the principles of interpretation), proves the amil position has legitimacy. Most passages of Scripture used to try to refute the position actually make it more viable, based on the words of our Lord Himself: “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them” (Matthew 5:17\). In light of the words of our Savior, prophetic passages like Daniel 7 and Jeremiah 23 are to be understood as fulfilled in Christ Jesus and His first coming, especially since all of the prophets are talking about the coming Messiah in the first place. Jesus fulfilled all the prophecies concerning Him, including, for example, the prophecy that Christ’s feet will touch the Mount of Olives prior to the establishment of His kingdom (Zechariah 14\). This was clearly fulfilled in Matthew 24 when Jesus went to the Mount of Olives to teach what is known as the Olivet Discourse. In amillennialism, the “1,000 years” is happening right now. Christ’s work in this world—His life, death, resurrection, and ascension—greatly hindered the works of Satan so that the message of the gospel could leave Israel and go out to the ends of the earth, just as it has done. The 1,000 years spoken of in Revelation 20, in which Satan is “bound,” is figurative and fulfilled in a spiritual sense. Satan is “bound” in that he is restricted from implementing all his plans. He can still perform evil, but he cannot deceive the nations until the final battle. Once the “1,000 years” are over, Satan is released to practice his deception for a little while before the return of Christ. When we study the Olivet Discourse, along with the accounts of the “Day of the Lord” in 2 Peter 3 and 1 Thessalonians 4, we see that the return of our Lord comes quickly, visibly, and with the sound of a trumpet. In other words, all alive at that time will experience the return of our Lord, and then will come the end. There is no mention in these texts about a literal 1,000\-year earthly reign. Rather, Christ’s return is heard, seen, and realized. In fact, the apostle Peter says that, at the Day of the Lord, the heavens and earth will be burned up and the new heavens and new earth will be created. This leaves no room for a supposed physical and earthly kingdom lasting a literal 1,000 years. The amillennial view, along with premillennialism, is one of the oldest in church history, being held since the first century. In the 5th century, Augustine settled on the amillennial view as his understanding of eschatology. Additionally, amillennialism was the primary view of most of the Reformers in the 16th century.
What is the difference between the Kingdom of God and the Kingdom of Heaven?	Answer While some believe that the [Kingdom of God](kingdom-of-God.html) and Kingdom of Heaven are referring to different things, it is clear that both phrases are referring to the same thing. The phrase “kingdom of God” occurs 68 times in 10 different New Testament books, while “kingdom of heaven” occurs only 32 times, and only in the Gospel of Matthew. Based on Matthew’s exclusive use of the phrase and the Jewish nature of his Gospel, some interpreters have concluded that Matthew was writing concerning the millennial kingdom while the other New Testament authors were referring to the universal kingdom. However, a closer study of the use of the phrase reveals that this interpretation is in error. For example, speaking to the rich young ruler, Christ uses “kingdom of heaven” and “kingdom of God” interchangeably. “Then Jesus said to his disciples, ‘I tell you the truth, it is hard for a rich man to enter the kingdom of heaven’” (Matthew 19:23\). In the very next verse, Christ proclaims, “Again I tell you, it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God” (verse 24\). Jesus makes no distinction between the two terms but seems to consider them synonymous. Mark and Luke used “kingdom of God” where Matthew used “kingdom of heaven” frequently in parallel accounts of the same parable. Compare Matthew 11:11\-12 with Luke 7:28; Matthew 13:11with Mark 4:11 and Luke 8:10; Matthew 13:24 with Mark 4:26; Matthew 13:31 with Mark 4:30 and Luke 13:18; Matthew 13:33 with Luke 13:20; Matthew 18:3 with Mark 10:14 and Luke 18:16; and Matthew 22:2 with Luke 13:29\. In each instance, Matthew used the phrase “kingdom of heaven” while Mark and/or Luke used “kingdom of God.” Clearly, the two phrases refer to the same thing.
What is double predestination?	Answer Double predestination is the belief that God creates some people whose purpose in existence is to be sent to hell. Is this concept biblical? Let us look at the question from the book of Romans, which has two predominant themes throughout. The first theme is the righteousness of God. It is the gospel message itself that reveals God’s righteousness (Romans 1:16\-17\). It is the truth contained within the gospel message that by faith declares a man righteous before God (Romans 4\-5\). It is the central figure of the gospel message—Jesus Christ—that enables a man to be righteous (Romans 6\-7\). It is the gospel message that shows man the way to live in a righteous manner (Romans 12\). Another theme found in the book of Romans is that of wrath. God’s wrath has been revealed—and is being revealed—against all sinful actions (Romans 1:18\). Mankind knows about God, but rejects God in their thinking and in their actions (Romans 1:21\-22\). The wrath of God, therefore, is the giving over of man to live his life as he pleases (Romans 1:24, 26, 28\), which apart from God leads to destruction (Romans 1:28\-32\). Man rejects the God of the universe, and God, in turn, forsakes man. Only a personal intervention from God can alter the destructive path on which man finds himself while he hardens himself in sin. Now we read Romans 9:22, and it says, "What if God, choosing to show his wrath and make his power known, bore with great patience the objects of his wrath—prepared for destruction?" Many people think this verse teaches that God has made certain vessels for His wrath. But this is not the point of the verse. Reading above, mankind has already experienced God’s wrath. Mankind has fitted himself for destruction. It is God who endures these vessels—vessels who have prepared themselves for destruction because they would not leave their sin and turn to God. Look at the next verse: Romans 9:23, "And he did so in order that he might make known the riches of his glory upon vessels of mercy, which he prepared beforehand for glory." Notice that God elects certain people beforehand for His glory. In other words, before the foundation of the world God chose certain people to be His children in order that He would be glorified (see Ephesians 1:4\). It does not say that God chose people to damnation or predestined people to wrath. The Bible never speaks about a double predestination where God elects or predestinates some to hell, others to heaven. Those who are under God’s wrath are in that position because they have rejected God. Those that have the righteousness of God are in that position because God has chosen them to be His children.
What is Progressive Dispensationalism?	Answer In order to present progressive dispensationalism, it is first necessary to understand what traditional [dispensationalism](dispensationalism.html) is. According to Charles Ryrie, author of the book Dispensationalism, there are three primary principles of dispensationalism: 1\) The Church and Israel are distinct and separate. Israel was not absorbed into the Church (which began on the Day of Pentecost, Acts 2\). Promises made specifically to Israel in the Old Testament that have not been fulfilled will still be fulfilled to the nation of Israel. These promises are not to be spiritualized or assumed they now apply to the Church. For example, in the Abrahamic Covenant, God promised to Abraham that a large section of land in the Middle East would belong to Abraham’s descendants. This is yet to be fulfilled, but will be in the future, in the 1,000\-year kingdom that Christ will rule over. 2\) God’s purpose in all that He does is to bring glory to Himself. Other theological systems would say that all God does is to bring about the salvation of mankind, but this simply cannot be true, for there are many things that God has done that have no effect on the salvation of mankind. 3\) A literal or normal hermeneutic is to be used for interpreting all of Scripture, including unfulfilled prophecy. Hermeneutics defined is "the method used for interpreting Scripture." Using a literal or normal hermeneutic means simply that you read and understand the Bible text in a normal sense. You understand the words of Scripture in a normal sense with their normal meanings. This does NOT mean you ignore figures of speech. Figures of speech are also part of normal interpretation. A modern\-day figure of speech is "it is raining cats and dogs outside." Anyone would recognize this as a figure of speech and understand that what is meant is a very heavy rain. Figures of speech are important because dispensationalism is often wrongly criticized for using a literal hermeneutic. It is wrongly stated that dispensationalism takes figures of speech literally. Figures of speech are accounted for in normal interpretation. Another theological system uses a dual hermeneutic for interpreting Scripture, where a literal or normal hermeneutic is used for all of Scripture EXCEPT prophecy. For unfulfilled prophecy, an allegorical hermeneutic is used. Normal meanings of words are ignored, and the words of prophecies are "spiritualized." An example of an allegorical hermeneutic or spiritualizing would be that the future 1,000\-year kingdom spoken of in Revelation 20:1\-6 would NOT be understood to be a literal 1,000\-year reign of Christ on earth. Instead, it is treated as a kingdom that is happening now, and the reference to 1,000 years represents a long period of time, not a literal 1,000\-year period. Different theological systems always differ in the way they interpret Scripture (they differ by their hermeneutic). Progressive dispensationalism is held by those who believe that the normal hermeneutic held by traditional dispensationalists should be slightly modified. Progressive dispensationalists hold to what they describe as a "complimentary hermeneutic." This hermeneutic is BASICALLY the same as that held by traditional dispensationalists, BUT progressive dispensationalists come to different conclusions than do traditional dispensationalists. The greatest debate between those who hold to traditional dispensationalism and those who hold to progressive dispensationalism concerns the issue of David’s throne. In the Davidic Covenant, God promised David that he would never permanently cease to have a descendant sitting on the throne. Although there have been times prior to Christ’s coming—and presently there is no one sitting on David’s throne as king over the kingdom—this promise to David will be ultimately fulfilled by God when Jesus Christ returns to set up and rule the kingdom on earth (Revelation 19:11 \- 20:6\). The debate is this: progressive dispensationalism says that Christ is right now at this present time sitting on David’s throne and ruling. Progressive dispensationalists do not deny a literal 1,000\-year kingdom that Christ will rule over. But they say that He is already sitting and ruling on David’s throne. This is known as "already but not yet." Jesus is already on David’s throne but has not yet completely fulfilled the promise of God to David for a descendant to sit on his throne. Central Bible texts for this issue are Psalm 132:11; Psalm 110:1\-4; Acts 2:30; and Acts 3:19\-22\. Traditional dispensationalists hold that, although Christ is sitting at the right hand of the Father and is obviously ruling, this does not mean that He is sitting on the throne of David. They say that progressive dispensationalism assumes too much. Jesus can sit on a throne and rule now and not be sitting on the throne of David. This has been very brief. Though progressive dispensationalism is relatively new (probably less than 15 years old), volumes have been written on the subject.
Are Israel and the church the same thing?	Answer This topic is one of the more controversial in the Church today, and it has significant implications regarding the way we interpret Scripture, especially concerning the end times. More importantly, it has great significance in that it affects the way we understand the very nature and character of God Himself. Romans 11:16\-36 records the illustration of the olive tree. This passage speaks of Israel the (“natural” branches) being broken off from the olive tree, and the Church (“wild” branches or shoots) being grafted into the olive tree. Since Israel is referred to as branches, as well as the Church, it stands to reason that neither group is the “whole tree,” so to speak; rather, the whole tree represents God’s workings with mankind as a whole. Therefore, God’s program with Israel and God’s program with the Church are part of the outworking of His purpose among men in general. Of course, this is not intended to mean that either program is of little significance. As many commentators have noted, more space is given in the Bible regarding God’s programs with Israel and with the Church than any of God’s other dealings! In Genesis 12, God promised Abraham that he would be the father of a great nation (the Jews), the Jews would possess a land, that nation would be blessed above all other nations, and all other nations would be blessed from Israel. So, from the beginning God revealed that Israel would be His chosen people on the earth, but that His blessing would not be limited to them exclusively. Galatians 3:14 identifies the nature of the blessing to come to all the other nations: “That the [blessing of Abraham](blessing-of-Abraham.html) might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith.” All the nations of the world were blessed by Israel, through whom the Savior of the world came. God’s plan of redemption is built upon the finished work of Jesus Christ, a descendant of David and Abraham. But Christ’s death on the cross is sufficient for the sins of the entire world, not just the Jews! Galatians 3:6\-8 states, “Consider Abraham: ‘He believed God, and it was credited to him as righteousness.’ Understand, then, that those who believe are children of Abraham. The Scripture foresaw that God would justify the Gentiles by faith, and announced the gospel in advance to Abraham: ‘All nations will be blessed through you.’” Finally, Galatians 3:29 says, “If you belong to Christ, then you are Abraham’s seed, and heirs according to the promise.” In other words, in Christ, believers are counted righteous by faith in the same way that Abraham was (Galatians 3:6\-8\). If we are in Christ, then we are partakers of the blessing of Israel and all nations in the redemptive work of Christ. Believers become the spiritual descendants of Abraham. Believers do not become physical Jews, but they may enjoy the same type of blessings and privileges as the Jews. Now, this does not contradict or nullify the revelation given in the Old Testament. God’s promises in the Old Testament are still valid, and God’s relationship with Israel as a chosen people points to the work of Christ as a Redeemer of the whole world. The Mosaic Law is still mandatory for all Jews who have not yet accepted Christ as their Messiah. Jesus did what they could not do—fulfill the Law in all its details (Matthew 5:17\). As New Testament believers, we are no longer under the curse of the Law (Galatians 3:13\), because Christ has taken that curse upon Himself on the cross. The Law served two purposes: to reveal sin and mankind’s inability (on his own merit) to do anything about it, and to point us to Christ, who fulfills the Law. His death on the cross completely satisfies God’s righteous requirement of perfection. God’s unconditional promises are not invalidated by the unfaithfulness of man. Nothing we do is ever a surprise to God, and He does not need to adjust His plans according to the way we behave. No, God is sovereign over all things—past, present and future—and what He has foreordained for both Israel and the Church will come to pass, regardless of circumstances. Romans 3:3\-4 explains that Israel’s unbelief would not nullify His promises concerning them: “What if some did not have faith? Will their lack of faith nullify God’s faithfulness? Not at all! Let God be true, and every man a liar. As it is written: ‘So that you may be proved right when you speak and prevail when you judge.’" Promises made to Israel are still going to be kept in the future. We can be sure that all God has said is true and will take place, because of His character and consistency. The Church does not replace Israel and should not expect a symbolic fulfillment of the promises of the Old Covenant. As one reads Scripture, it is necessary to keep Israel and the Church separate.
What are infralapsarianism, sublapsarianism, and supralapsarianism?	Answer These three theological terms, discussed among [Calvinist](calvinism.html) thinkers, deal with God’s [predestination](predestination.html) of certain individuals to be saved. The term lapsarian is related to the English word lapse; mankind’s fall into sin was a “lapse” in that it was a “slip” or a “falling” from their original state of innocence. The focus of infralapsarianism (infralapsarian), sublapsarianism (sublapsarian), and supralapsarianism (supralapsarian) is sequence—the order in which God determined things to happen. In what order did God create humanity, allow the fall, elect some to salvation, and provide salvation for humanity? Ultimately, these are issues that we are incapable of fully grasping. It does not truly matter what order God decreed what to occur. What truly matters is that God created humanity, humanity sinned, and God has provided salvation through Jesus Christ. Infralapsarianism (“after the lapse”) puts God’s decrees in the following order: (1\) God decreed the creation of mankind, (2\) God decreed mankind would be allowed to fall into sin through their own self\-determination, (3\) God decreed to save some of the fallen, and (4\) God decreed to provide Jesus Christ as the Redeemer. Infralapsarianism focuses on God allowing the fall and providing salvation. This is by far the majority Reformed (or Calvinistic) view. Sublapsarianism (“under the lapse”) is very similar to infralapsarianism, putting God’s decrees in the following order: (1\) God decreed to create human beings, (2\) God decreed to permit the fall, (3\) God decreed to provide salvation sufficient to all, and (4\) God decreed to choose some to receive this salvation. The only difference between infralapsarianism and sublapsarianism is whether God first decreed to provide salvation through Jesus Christ and then chose some to be saved, or vice\-versa. Supralapsarianism / antelapsarianism (“before the lapse”) puts God’s decrees in the following order: (1\) God decreed the election of some and the eternal condemnation of others, (2\) God decreed to create those elected and eternally condemned, (3\) God decreed to permit the fall, and (4\) God decreed to provide salvation for the elect through Jesus Christ. Supralapsarianism focuses on God ordaining the fall, creating certain people for the sole purpose of being condemned, and then providing salvation for only those whom He had elected. GotQuestions finds either infralapsarianism or sublapsarianism to be the most biblical position. We do not believe the Bible portrays God as decreeing the fall and creating people for the sole purpose of eternal condemnation. Ultimately, though, the answers to the lapsarian issue are best left up to God. Instead of worrying or arguing over when God decreed what, our concern should be on proclaiming the gospel of Jesus Christ to all who need to hear it.
What is Christian apologetics?	Answer The English word “apology” comes from a Greek word which basically means “to give a defense.” Christian apologetics, then, is the science of giving a defense of the Christian faith. There are many skeptics who doubt the existence of God and/or attack belief in the God of the Bible. There are many critics who attack the inspiration and inerrancy of the Bible. There are many false teachers who promote false doctrines and deny the key truths of the Christian faith. The mission of Christian apologetics is to combat these movements and instead promote the Christian God and Christian truth. Probably the key verse for Christian apologetics is 1 Peter 3:15, “But in your hearts set apart Christ as Lord. Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect...” There is no excuse for a Christian to be completely unable to defend his or her faith. Every Christian should be able to give a reasonable presentation of his or her faith in Christ. No, not every Christian needs to be an expert in apologetics. Every Christian, though, should know what he believes, why he believes it, how to share it with others, and how to defend it against lies and attacks. A second aspect of Christian apologetics that is often ignored is the second half of 1 Peter 3:15, “but do this with gentleness and respect...” Defending the Christian faith with apologetics should never involve being rude, angry, or disrespectful. While practicing Christian apologetics, we should strive to be strong in our defense and at the same time Christlike in our presentation. If we win a debate but turn a person even further away from Christ by our attitude, we have lost the true purpose of Christian apologetics. There are two primary methods of Christian apologetics. The first, commonly known as classical apologetics, involves sharing proofs and evidences that the Christian message is true. The second, commonly known as “presuppositional” apologetics, involves confronting the presuppositions (preconceived ideas, assumptions) behind anti\-Christian positions. Proponents of the two methods of Christian apologetics often debate each other as to which method is most effective. It would seem to be far more productive to be using both methods, depending on the person and situation. Christian apologetics is simply presenting a reasonable defense of the Christian faith and truth to those who disagree. Christian apologetics is a necessary aspect of the Christian life. We are all commanded to be ready and equipped to proclaim the gospel and defend our faith (Matthew 28:18\-20; 1 Peter 3:15\). That is the essence of Christian apologetics.
What is the Abrahamic Covenant?	Answer A covenant is an agreement between two parties. There are two basic types of covenants: conditional and unconditional. A conditional or bilateral covenant is an agreement that is binding on both parties for its fulfillment. Both parties agree to fulfill certain conditions. If either party fails to meet their responsibilities, the covenant is broken and neither party has to fulfill the expectations of the covenant. An unconditional or unilateral covenant is an agreement between two parties, but only one of the two parties has to do something. Nothing is required of the other party. The Abrahamic Covenant is an unconditional covenant. The actual covenant is found in Genesis 12:1–3\. The ceremony recorded in Genesis 15 indicates the unconditional nature of the covenant. When a covenant was dependent upon both parties keeping commitments, then both parties would pass between the pieces of animals. In Genesis 15, God alone moves between the halves of the animals. [Abraham](life-Abraham.html) was in a deep sleep. God’s solitary action indicates that the covenant is principally His promise. He binds Himself to the covenant. Later, God gave Abraham the rite of [circumcision](circumcision.html) as the specific sign of the Abrahamic Covenant (Genesis 17:9–14\). All males in Abraham’s line were to be circumcised and thus carry with them a lifelong mark in their flesh that they were part of God’s physical blessing in the world. Any descendant of Abraham who refused circumcision was declaring himself to be outside of God’s covenant; this explains why God was angry with Moses when Moses failed to circumcise his son (Exodus 4:24–26\). God determined to call out a special people for Himself, and through that special people He would bless the whole world. The Lord tells Abram, “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 12:2–3\). Based on this promise, God later changed Abram’s name from Abram (“high father”) to Abraham (“father of a multitude”) in Genesis 17:5\. As we’ve seen, the Abrahamic Covenant is unconditional. It should also be taken literally. There is no need to spiritualize the promise to Abraham. God’s promises to Abraham’s descendants will be fulfilled literally. The Abrahamic Covenant included the promise of land (Genesis 12:1\). It was a specific land, an actual property, with dimensions specified in Genesis 15:18–21\. In Genesis 13:15, God gives Abraham all the land that he can see, and the gift is declared to be “forever.” God was not going to renege on His promise. The territory given as part of the Abrahamic Covenant is expanded in Deuteronomy 30:1–10, often called the [Palestinian Covenant](Palestinian-covenant.html). Centuries after Abraham died, the children of Israel took possession of the land under Joshua’s leadership (Joshua 21:43\). At no point in history, though, has Israel controlled all of the land God had specified. There remains, therefore, a final fulfillment of the Abrahamic Covenant that will see Israel occupying their God\-given homeland to the fullest extent. The fulfillment will be more than a matter of geography; it will also be a time of holiness and restoration (see Ezekiel 20:40–44 and 36:1—37:28\). The Abrahamic Covenant also promised many descendants (Genesis 12:2\). God promised that the number of Abraham’s children would rival that of “the dust of the earth” (Genesis 15:16\). Nations and kings would proceed from him (Genesis 17:6\). It is significant that the promise was given to an aged, childless couple. But Abraham “did not waver through unbelief” (Romans 4:20\), and his wife [Sarah](life-Sarah.html) “considered him faithful who had made the promise” (Hebrews 11:11\). Abraham was justified by his faith (Genesis 15:6\), and he and his wife welcomed Isaac, the son of promise, into their home when they were 100 and 90 years old, respectively (Genesis 21:5\). God reiterates the Abrahamic Covenant to Isaac and to his son Jacob, whose name God changes to Israel. The great nation is eventually established in the land where Abraham had dwelled. King David, one of Abraham’s many descendants, is given the [Davidic Covenant](Davidic-covenant.html) (2 Samuel 7:12–16\), promising a “son of David” who would one day rule over the Jewish nation—and all nations—from Jerusalem. Many other Old Testament prophecies point to the blessed, future fulfillment of that promise (e.g., Isaiah 11; Micah 4; Zechariah 8\). The Abrahamic Covenant also included a promise of blessing and redemption (Genesis 12:3\). All the earth would be blessed through Abraham. This promise finds its fulfillment in the [New Covenant](new-covenant.html) (Jeremiah 31:31–34; cf. Luke 22:20\), which was ratified by Jesus Christ, the son of Abraham and Redeemer who will one day “restore everything” (Acts 3:21\). Five times in Genesis 12, as God is giving the Abrahamic Covenant, He says, “I will.” Clearly, God takes the onus of keeping the covenant upon Himself. The covenant is unconditional. One day, Israel will repent, be forgiven, and be restored to God’s favor (Zechariah 12:10–14; Romans 11:25–27\). One day, the nation of Israel will possess the entire territory promised to them. One day, the Messiah will return to set up His throne, and through His righteous rule the whole world will be blessed with an abundance of peace, pleasure, and prosperity.
What is the Mosaic Covenant?	Answer The Mosaic Covenant is a conditional covenant made between God and the nation of Israel at Mount Sinai (Exodus 19\-24\). It is sometimes called the Sinai Covenant but is more often referred to as the Mosaic Covenant since Moses was God’s chosen leader of Israel at that time. The pattern of the covenant is very similar to other ancient covenants of that time because it is between a sovereign king (God) and his people or subjects (Israel). At the time of the covenant, God reminded the people of their obligation to be obedient to His law (Exodus 19:5\), and the people agreed to the covenant when they said, “All that the Lord has spoken we will do!” (Exodus 19:8\). This covenant would serve to set the nation of Israel apart from all other nations as God’s chosen people and was as equally binding as the unconditional covenant that God made with Abraham because it is also a blood covenant. The Mosaic Covenant is a significant covenant in both God’s redemptive history and in the history of the nation of Israel through whom God would sovereignly choose to bless the world with both His written Word and the Living Word, Jesus Christ. The Mosaic Covenant was centered around God’s giving His divine law to Moses on Mount Sinai. In understanding the different covenants in the Bible and their relationship with one another, it is important to understand that the Mosaic Covenant differs significantly from the Abrahamic Covenant and later biblical covenants because it is conditional in that the blessings that God promises are directly related to Israel’s obedience to the Mosaic Law. If Israel is obedient, then God will bless them, but if they disobey, then God will punish them. The blessings and curses that are associated with this conditional covenant are found in detail in Deuteronomy 28\. The other covenants found in the Bible are unilateral covenants of promise, in which God binds Himself to do what He promised, regardless of what the recipients of the promises might do. On the other hand the Mosaic Covenant is a bilateral agreement, which specifies the obligations of both parties to the covenant. The Mosaic Covenant is especially significant because in it God promises to make Israel “a kingdom of priests and a holy nation” (Exodus 19:6\). Israel was to be God’s light to the dark world around them. They were to be a separate and called\-out nation so that everyone around them would know that they worshiped Yahweh, the covenant\-keeping God. It is significant because it is here that Israel received the Mosaic Law that was to be a schoolmaster pointing the way towards the coming of Christ (Galatians 3:24\-25\). The Mosaic Law would reveal to people their sinfulness and their need for a Savior, and it is the Mosaic Law that Christ Himself said that He did not come to abolish but to fulfill. This is an important point because some people get confused by thinking that keeping the Law saved people in the Old Testament, but the Bible is clear that salvation has always been by faith alone, and the promise of salvation by faith that God had made to Abraham as part of the [Abrahamic Covenant](Abrahamic-covenant.html) still remained in effect (Galatians 3:16\-18\). Also, the sacrificial system of the Mosaic Covenant did not really take away sins (Hebrews 10:1\-4\); it simply foreshadowed the bearing of sin by Christ, the perfect high priest Who was also the perfect sacrifice (Hebrews 9:11\-28\). Therefore, the Mosaic Covenant itself, with all its detailed laws, could not save people. It is not that there was any problem with the Law itself, for the Law is perfect and was given by a holy God, but the Law had no power to give people new life, and the people were not able to obey the Law perfectly (Galatians 3:21\). The Mosaic Covenant is also referred to as the Old Covenant (2 Corinthians 3:14; Hebrews 8:6, 13\) and was replaced by the [New Covenant](new-covenant.html) in Christ (Luke 22:20; 1 Corinthians 11:25; 2 Corinthians 3:6; Hebrews 8:8; 8:13; 9:15; 12:24\). The New Covenant in Christ is far better than the old Mosaic Covenant that it replaces because it fulfills the promises made in Jeremiah 31:31\-34, as quoted in Hebrews 8\.
What is the New Covenant?	Answer The New Covenant is the promise that God will forgive sin and restore fellowship with those whose hearts are turned toward Him. Jesus Christ is the mediator of the New Covenant, and His death on the cross is the basis of the promise (Luke 22:20\). The New Covenant was predicted while the [Old Covenant](old-covenant.html) was still in effect—the prophets Moses, Jeremiah, and Ezekiel all allude to the New Covenant. The Old Covenant that God had established with His people required strict obedience to the Mosaic Law. Because the wages of sin is death (Romans 6:23\), the Law required that Israel perform daily sacrifices in order to atone for sin. But Moses, through whom God established the Old Covenant, also anticipated the New Covenant. In one of his final addresses to the nation of Israel, Moses looks forward to a time when Israel would be given “a heart to understand” (Deuteronomy 29:4, ESV). Moses predicts that Israel would fail in keeping the Old Covenant (verses 22–28\), but he then sees a time of restoration (Deuteronomy 30:1–5\). At that time, Moses says, “The Lord your God will circumcise your hearts and the hearts of your descendants, so that you may love him with all your heart and with all your soul, and live” (verse 6\). The New Covenant involves a total change of heart so that God’s people are naturally pleasing to Him. The prophet Jeremiah also predicted the New Covenant. “‘The days are coming,’ declares the Lord, ‘when I will make a new covenant with the people of Israel and with the people of Judah. . . . This is the covenant I will make with the people of Israel after that time,’ declares the Lord. ‘I will put my law in their minds and write it on their hearts. I will be their God, and they will be my people’” (Jeremiah 31:31–33\). Jesus Christ came to fulfill the Law of Moses (Matthew 5:17\) and to establish the New Covenant between God and His people. The Old Covenant was written in stone, but the New Covenant is written on hearts. Entering the New Covenant is made possible only by faith in Christ, who shed His blood to take away the sins of the world (John 1:29\). Luke 22:20 relates how Jesus, at the Last Supper, takes the cup and says, “This cup that is poured out for you is the new covenant in my blood” (ESV). The New Covenant is also mentioned in Ezekiel 36:26–27, “I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh. And I will put my Spirit in you and move you to follow my decrees and be careful to keep my laws.” Ezekiel lists several aspects of the New Covenant here: a new heart, a new spirit, the [indwelling Holy Spirit](indwelling-of-the-Holy-Spirit.html), and true holiness. The Mosaic Law could provide none of these things (see Romans 3:20\). The New Covenant was originally given to Israel and includes a promise of fruitfulness, blessing, and a peaceful existence in the [Promised Land](Israel-promised-land.html). In Ezekiel 36:28–30 God says, “Then you will live in the land I gave your ancestors; you will be my people, and I will be your God. . . . I will call for the grain and make it plentiful and will not bring famine upon you. I will increase the fruit of the trees and the crops of the field, so that you will no longer suffer disgrace among the nations because of famine.” Deuteronomy 30:1–5 contains similar promises related to Israel under the New Covenant. After the resurrection of Christ, God in His grace brought the Gentiles into the blessing of the New Covenant, too (Acts 10; Ephesians 2:13–14\). The fulfillment of the New Covenant will be seen in two places: on earth during the [Millennial Kingdom](dispensation-of-Millennial-Kingdom.html), and in heaven for all eternity. We are no longer under the Law but under grace (Romans 6:14–15\). The Old Covenant has served its [purpose](Mosaic-Law.html), and it has been replaced by “a better covenant” (Hebrews 7:22\). “In fact the ministry Jesus has received is as superior to theirs as the covenant of which he is mediator is superior to the old one, since the new covenant is established on better promises” (Hebrews 8:6\). Under the New Covenant, we are given the opportunity to receive salvation as a free gift (Ephesians 2:8–9\). Our responsibility is to exercise faith in Christ, the One who fulfilled the Law on our behalf and brought an end to the Law’s sacrifices through His own sacrificial death. Through the life\-giving Holy Spirit who lives in all believers (Romans 8:9–11\), we share in the inheritance of Christ and enjoy a permanent, unbroken relationship with God (Hebrews 9:15\).
What is antinomianism?	Answer The word antinomianism comes from two Greek words, anti, meaning "against"; and nomos, meaning "law." Antinomianism means “against the law.” Theologically, antinomianism is the belief that there are no moral laws God expects Christians to obey. Antinomianism takes a biblical teaching to an unbiblical conclusion. The biblical teaching is that Christians are not required to observe the Old Testament Law as a means of salvation. When Jesus Christ died on the cross, He fulfilled the Old Testament Law (Romans 10:4; Galatians 3:23\-25; Ephesians 2:15\). The unbiblical conclusion is that there is no moral law God expects Christians to obey. The apostle Paul dealt with the issue of antinomianism in Romans 6:1\-2, “What shall we say, then? Shall we go on sinning so that grace may increase? By no means! We died to sin; how can we live in it any longer?” The most frequent attack on the doctrine of salvation by grace alone is that it encourages sin. People may wonder, “If I am saved by grace and all my sins are forgiven, why not sin all I want?” That thinking is not the result of true conversion because true conversion yields a greater desire to obey, not a lesser one. God’s desire—and our desire when we are regenerated by His Spirit—is that we strive not to sin. Out of gratitude for His grace and forgiveness, we want to please Him. God has given us His infinitely gracious gift in salvation through Jesus (John 3:16; Romans 5:8\). Our response is to consecrate our lives to Him out of love, worship, and gratitude for what He has done for us (Romans 12:1\-2\). Antinomianism is unbiblical in that it misapplies the meaning of God’s gracious favor. A second reason that antinomianism is unbiblical is that there is a moral law God expects us to obey. First John 5:3 tells us, “This is love for God: to obey His commands. And His commands are not burdensome.” What is this law God expects us to obey? It is the law of Christ – “Love the Lord your God with all your heart and with all your soul and with all your mind. This is the first and greatest commandment. And the second is like it: Love your neighbor as yourself. All the Law and the Prophets hang on these two commandments” (Matthew 22:37\-40\). No, we are not under the Old Testament Law. Yes, we are under the law of Christ. The law of Christ is not an extensive list of legal codes. It is a law of love. If we love God with all our heart, soul, mind, and strength, we will do nothing to displease Him. If we love our neighbors as ourselves, we will do nothing to harm them. Obeying the law of Christ is not a requirement to earn or maintain salvation. The law of Christ is what God expects of a Christian. Antinomianism is contrary to everything the Bible teaches. God expects us to live a life of morality, integrity, and love. Jesus Christ freed us from the burdensome commands of the Old Testament Law, but that is not a license to sin. Rather, it is a covenant of grace. We are to strive to overcome sin and cultivate righteousness, depending on the Holy Spirit to help us. The fact that we are graciously freed from the demands of the Old Testament Law should result in our living our lives in obedience to the law of Christ. First John 2:3\-6 declares, “We know that we have come to know Him if we obey His commands. The man who says, ‘I know Him,’ but does not do what He commands is a liar, and the truth is not in him. But if anyone obeys His word, God’s love is truly made complete in him. This is how we know we are in Him: Whoever claims to live in Him must walk as Jesus did.”
What is the Davidic covenant?	Answer The Davidic Covenant refers to God’s promises to David through Nathan the prophet and is found in 2 Samuel 7 and later summarized in 1 Chronicles 17:11–14 and 2 Chronicles 6:16\. This is an unconditional covenant made between God and David through which God promises David and Israel that the Messiah (Jesus Christ) would come from the lineage of David and the tribe of Judah and would establish a kingdom that would endure forever. The Davidic Covenant is unconditional because God does not place any conditions of obedience upon its fulfillment. The surety of the promises made rests solely on God’s faithfulness and does not depend at all on David or Israel’s obedience. The Davidic Covenant centers on several key promises that are made to David. First, God reaffirms the promise of the land that He made in the first two covenants with Israel (the Abrahamic and Mosaic Covenants). This promise is seen in 2 Samuel 7:10, “I will provide a place for my people Israel and will plant them so that they can have a home of their own and no longer be disturbed. Wicked people will not oppress them anymore.” God then promises that David’s son will succeed him as king of Israel and that this son (Solomon) would build the temple. This promise is seen in 2 Samuel 7:12–13, " I will raise up your offspring to succeed you, your own flesh and blood, and I will establish his kingdom. He is the one who will build a house for my Name.” But then the promise continues and expands: “I will establish the throne of his kingdom forever” (verse 13\), and “Your house and your kingdom will endure forever before me; your throne will be established forever” (verse 16\). What began as a promise that David’s son Solomon would be blessed and build the temple turns into something different—the promise of an everlasting kingdom. Another Son of David would rule forever and build a lasting House. This is a reference to the Messiah, Jesus Christ, called the Son of David in Matthew 21:9\. The promise that David’s “house,” “kingdom,” and “throne” will be established forever is significant because it shows that the Messiah will come from the lineage of David and that He will establish a kingdom from which He will reign. The covenant is summarized by the words “house,” promising a dynasty in the lineage of David; “kingdom,” referring to a people who are governed by a king; “throne,” emphasizing the authority of the king’s rule; and “forever,” emphasizing the eternal and unconditional nature of this promise to David and Israel. Other references to the Davidic Covenant are found in Jeremiah 23:5; 30:9; Isaiah 9:7; 11:1; Luke 1:32, 69; Acts 13:34; and Revelation 3:7\.
Do Christians have to obey the laws of the land?	Answer Romans 13:1\-7 states, “Everyone must submit himself to the governing authorities, for there is no authority except that which God has established. The authorities that exist have been established by God. Consequently, he who rebels against the authority is rebelling against what God has instituted, and those who do so will bring judgment on themselves. For rulers hold no terror for those who do right, but for those who do wrong. Do you want to be free from fear of the one in authority? Then do what is right and he will commend you. For he is God’s servant to do you good. But if you do wrong, be afraid, for he does not bear the sword for nothing. He is God’s servant, an agent of wrath to bring punishment on the wrongdoer. Therefore, it is necessary to submit to the authorities, not only because of possible punishment but also because of conscience. This is also why you pay taxes, for the authorities are God’s servants, who give their full time to governing. Give everyone what you owe him: If you owe taxes, pay taxes; if revenue, then revenue; if respect, then respect; if honor, then honor.” This passage makes it abundantly clear that we are to obey the government God places over us. God created government to establish order, punish evil, and promote justice (Genesis 9:6; 1 Corinthians 14:33; Romans 12:8\). We are to obey the government in everything—paying taxes, obeying rules and laws, and showing respect. If we do not, we are ultimately showing disrespect towards God, for He is the One who placed that government over us. When the apostle Paul wrote to the Romans, he was under the government of Rome during the reign of Nero, perhaps the most evil of all the Roman emperors. Paul still recognized the Roman government’s rule over him. How can we do any less? The next question is “Is there a time when we should intentionally disobey the laws of the land?” The answer to that question may be found in Acts 5:27\-29, “Having brought the apostles, they made them appear before the Sanhedrin to be questioned by the high priest. 'We gave you strict orders not to teach in this Name,' he said. 'Yet you have filled Jerusalem with your teaching and are determined to make us guilty of this man’s blood.' Peter and the other apostles replied: ‘We must obey God rather than men!'“ From this, it is clear that as long as the law of the land does not contradict the law of God, we are bound to obey the law of the land. As soon as the law of the land contradicts God’s command, we are to disobey the law of the land and obey God’s law. However, even in that instance, we are to accept the government’s authority over us. This is demonstrated by the fact that Peter and John did not protest being flogged, but instead rejoiced that they suffered for obeying God (Acts 5:40\-42\).
What is the Palestinian Covenant?	Answer The so\-called Palestinian Covenant is recorded in Deuteronomy 29:1–29 and Deuteronomy 30:1–10 and was made between God and Israel right before Moses died and Israel entered the Promised Land. The Bible never uses the term “Palestinian Covenant,” and Moses certainly never would have called the land “Palestine,” but the term has become common usage. This covenant is also called the Land Covenant because many of the promises relate to Israel’s possession of the land. God made this covenant with Israel after the Mosaic Covenant and after Israel had wandered in the wilderness for forty years. God made this covenant with Israel while they were in Moab waiting to go into the Promised Land, and the covenant would serve this new generation of Israelites as a reminder of their special covenant relationship with God. The Palestinian Covenant has many similarities to the Mosaic Covenant made at Mount Sinai but is a separate and distinct covenant as clearly seen in Deuteronomy 29:1\. “These are the words of the covenant which the Lord commanded Moses to make with the children of Israel in the land of Moab, besides the covenant which He made with them in Horeb.” Before making this covenant with Israel, God reminded them that if they obeyed the Mosaic Law, He would bless the nation abundantly and warned them that disobedience to the Law would result in His cursing the nation (Deuteronomy 28:1\-68\). Besides the promises that God would bless them if they obeyed His commandments and curse them if they disobeyed, the Palestinian Covenant also contains some special promises to Israel that many believe will not be completely fulfilled until the millennial reign of Christ. First, God promised to gather the scattered Israelites from all over the world and to bring them back into the land He had promised to their ancestors (Deuteronomy 30:3\-5\). Second, God promised to regenerate the Israelites of that time and their descendants by circumcising their hearts so that they would love Him totally (Deuteronomy 30:6\). Third, God promised to judge Israel’s enemies (Deuteronomy 30:7\), and, fourth, He promised that the Israelites would obey God and that God would prosper them in their obedience (Deuteronomy 30:8\-9\). While some might see these promises being fulfilled when Israel was returned from captivity in Babylon at the time of Ezra and Nehemiah, there seem to be some aspects of this that have not been fully realized yet. For example, the promised restoration of Israel to the land would not happen until all the blessings and curses promised them were fulfilled (Deuteronomy 30:1\), and we know that Israel as a nation rejected Jesus Christ as their Messiah and was once again cursed and cut off from the land when the Romans conquered Jerusalem in A.D. 70\. Second, we see that one of the promises in this covenant was that God would circumcise their hearts (Deuteronomy 30:6\) so that they and their descendants would obey Him (Deuteronomy 30:8\). These same promises are repeated in Jeremiah 32:36\-44 and Ezekiel 36:22\-38 and are part of the blessings and promises of the New Covenant. Also, it seems that the final or ultimate restoration of Israel to the land and to an everlasting relationship with God is what Paul is looking forward to in Romans 11:25\-26 when he says that “a partial hardening has happened to Israel until the fullness of the Gentiles has come in and thus all Israel will be saved.” The Palestinian Covenant also serves to reinforce the promises made to Abraham, Isaac and Jacob that God would establish Israel as His chosen people (Deuteronomy 29:13\). Even though God set before Israel the promise of His blessings for obedience and His curses for disobedience, He knew full well they would turn from Him and His covenant and turn to idols. This is why He also promised to one day restore them to the land and have compassion on them (Deuteronomy 30:1\-3\). Therefore, the ultimate outcome of this covenant does not depend on Israel and its obedience, but instead it depends on God and His faithfulness. The Palestinian Covenant focuses on what God is going to do more than what Israel is supposed to do. While Israel’s prosperity is closely tied to her obedience to God’s commands, and they will still be punished for their disobedience to God, there is coming a day when God will return them to the land (the full extent of the land as outlined in Genesis 15:18\-21\), and they will possess it, and God will bless them forever. At that time God will circumcise their hearts so they will obey Him (Deuteronomy 30:6\). This covenant is again reaffirming the Abrahamic Covenant in that someday the seed of Abraham will possess the Promised Land forever. Unlike the Mosaic Covenant whose promises are conditional upon Israel’s obedience to the Law, ultimate fulfillment of the promises of the Palestinian Covenant are not dependent upon Israel’s obedience. Instead, the Palestinian Covenant is an unconditional, eternal covenant (Ezekiel 16:60\) because it is a part of the Abrahamic Covenant and an amplification of it.
What is predestination?	Answer Romans 8:29\-30 tells us, “For those God foreknew he also predestined to be conformed to the likeness of his Son, that he might be the firstborn among many brothers. And those he predestined, he also called; those he called, he also justified; those he justified, he also glorified.” Ephesians 1:5 and 11 declare, “He predestined us to be adopted as his sons through Jesus Christ, in accordance with his pleasure and will…In him we were also chosen, having been predestined according to the plan of him who works out everything in conformity with the purpose of his will.” Many people have a strong hostility to the doctrine of predestination. However, predestination is a biblical doctrine. The key is understanding what predestination means, biblically. The words translated “predestined” in the Scriptures referenced above are from the Greek word proorizo, which carries the meaning of “determining beforehand,” “ordaining,” “deciding ahead of time.” So, predestination is God determining certain things to occur ahead of time. What did God determine ahead of time? According to Romans 8:29\-30, God predetermined that certain individuals would be conformed to the likeness of His Son, be called, justified, and glorified. Numerous scriptures refer to believers in Christ being chosen (Matthew 24:22, 31; Mark 13:20, 27; Romans 8:33, 9:11, 11:5\-7, 28; Ephesians 1:11; Colossians 3:12; 1 Thessalonians 1:4; 1 Timothy 5:21; 2 Timothy 2:10; Titus 1:1; 1 Peter 1:1\-2, 2:9; 2 Peter 1:10\). Predestination is the biblical doctrine that God in His sovereignty chooses certain individuals to be saved. Predestination is an explicitly biblical doctrine. Yet the determination of predestination is not disconnected from the rest of God’s unchanging character (Malachi 3:6\). It is connected to His foreknowledge (Romans 8:29, 11:2\), His love (Ephesians 1:4\-5\), and His plan and pleasure (Ephesians 1:5\). God’s desire is that all would be saved and come to repentance (1 Timothy 2:4, 2 Peter 3:9\). Predestination is personal and relational, not capricious. The most common objection to the doctrine of predestination is that it is unfair. Why would God choose certain individuals and not others? We must remember that no one deserves to be saved. We have all sinned (Romans 3:23\) and are all worthy of eternal punishment (Romans 6:23\). As a result, God would be perfectly just in allowing all of us to spend eternity in hell. However, God chooses to save some of us. He is not being unfair to those who are not chosen, because they are receiving what they deserve. God’s choosing to be gracious to some is not unfair to the others. No one deserves anything from God; therefore, no one can object if he does not receive anything from God. An illustration would be a man randomly handing out money to five people in a crowd of twenty. Would the fifteen people who did not receive money be upset? Probably so. Do they have a right to be upset? No, they do not. Why? Because the man did not owe anyone money. He simply decided to be gracious to some. If God is choosing who is saved, doesn’t that undermine our free will to choose and believe in Christ? The Bible says that we have the choice—all who believe in Jesus Christ will be saved (John 3:16; Romans 10:9\-10\). The Bible never describes God rejecting anyone who believes in Him or turning away anyone who is seeking Him (Deuteronomy 4:29\). The truths of God’s sovereign predestination and also man’s responsibility are not mutually exclusive. Somehow, in the mystery of God, predestination works hand\-in\-hand with a person being drawn by God (John 6:44\) and believing unto salvation (Romans 1:16\). God predestines who will be saved, and we must choose Christ in order to be saved. Both facts are equally true. Romans 11:33 proclaims, “Oh, the depth of the riches of the wisdom and knowledge of God! How unsearchable his judgments, and his paths beyond tracing out!”
Why do Jews and Arabs / Muslims hate each other?	Answer First, it is important to understand that not all Arabs are Muslims, and not all Muslims are Arabs. While a majority of Arabs are Muslims, there are many non\-Muslim Arabs. Further, there are significantly more non\-Arab Muslims in areas such as Indonesia and Malaysia than there are Arab Muslims. Second, it is important to remember that not all Arabs hate Jews, not all Muslims hate Jews, and not all Jews hate Arabs and Muslims. We must be careful to avoid stereotyping people. However, generally speaking, Arabs and Muslims have a dislike of and distrust for Jews, and vice\-versa. If there is an explicit biblical explanation for this animosity, it goes all the way back to Abraham. The Jews are descendants of Abraham’s son Isaac. The Arabs are descendants of Abraham’s son Ishmael. With Ishmael being the son of a slave woman (Genesis 16:1–16\) and Isaac being the promised son who would inherit the blessings of Abraham (Genesis 21:1–3\), obviously there would be some animosity between the two sons. As a result of Ishmael’s mocking Isaac (Genesis 21:9\), Sarah talked Abraham into sending Hagar and Ishmael away (Genesis 21:11–21\). Likely, this caused even more contempt in Ishmael’s heart toward Isaac. An angel told Hagar that Ishmael would be the father of a great nation (Genesis 21:18\) and, interestingly, that Ishmael would be “a wild donkey of a man; his hand will be against everyone and everyone’s hand against him, and he will live in hostility toward all his brothers” (Genesis 16:12\). However, the ancient root of bitterness between Isaac and Ishmael does not explain all of the hostility between Jews and Arabs today. The religion of Islam, which a majority of Arabs follow, has made the hostility predicted of Ishmael more profound. The Qur’an contains somewhat contradictory instructions for Muslims regarding Jews. At one point it instructs Muslims to treat Jews as brothers and at another point commands Muslims to attack Jews who refuse to convert to Islam. The Qur’an also introduces a conflict as to which son of Abraham was truly the son of promise. The Hebrew Scriptures say it was Isaac. The Qur’an says it was Ishmael. The Qur’an teaches that it was Ishmael whom Abraham almost sacrificed to the Lord, not Isaac (in contradiction to Genesis 22\). This debate over who was the son of promise further contributes to today’s hostility. Another root of the conflict between Jews and Arabs is political. After World War II, when the United Nations gave a portion of the land of Israel to the Jewish people, the land was ruled by the British and primarily inhabited by Arabs (although one third of the population was Jewish). Most Arabs protested vehemently against the new Israeli state, even as they refused an Arab Palestinian state offered as part of the UN plan. Arab nations including Egypt, Jordan, Iraq, and Syria attacked Israel in an attempt to drive them into the sea, but they were defeated. The defeat of the Arab forces soon became a human tragedy when the surrounding Arab nations refused to absorb the Arab refugees from Israel. Ever since 1948, there has been great hostility between Israel and its Arab neighbors. The tensions have been stoked by political rhetoric and the existence of groups such as [Hamas](what-is-Hamas.html) with their continuing obsession with wiping out “the Zionist entity” and “reversing the results of 1948\.” Israel exists on one tiny piece of land surrounded by much larger Arab nations such as Jordan, Syria, Saudi Arabia, Iraq, and Egypt. It is our viewpoint that, biblically speaking, Israel has a right to exist as a nation in its own land that God gave to the descendants of Jacob, grandson of Abraham (Genesis 12:7\). While there is no easy solution to the conflict in the Middle East, Psalm 122:6 declares, “Pray for the peace of Jerusalem: May those who love you be secure.”
Who were the twelve (12) disciples / apostles of Jesus Christ?	Answer The word disciple refers to a learner or follower. The word apostle means “one who is sent out.” While Jesus was on earth, His twelve followers were called disciples. The twelve disciples followed Jesus Christ, learned from Him, and were trained by Him. After His resurrection and ascension, Jesus sent the disciples out to be His witnesses (Matthew 28:18\-20; Acts 1:8\). They were then referred to as the twelve apostles. However, even when Jesus was still on earth, the terms disciples and apostles were used somewhat interchangeably. The original twelve disciples/apostles are listed in Matthew 10:2–4, “These are the names of the twelve apostles: first, Simon (who is called [Peter](life-Peter.html)) and his brother [Andrew](Andrew-in-the-Bible.html); [James](James-the-apostle.html) son of Zebedee, and his brother [John](life-John-Apostle.html); [Philip](Philip-in-the-Bible.html) and [Bartholomew](Bartholomew-in-the-Bible.html); [Thomas](Thomas-in-the-Bible.html) and [Matthew](Matthew-in-the-Bible.html) the tax collector; [James son of Alphaeus](James-son-of-Alphaeus.html), and [Thaddaeus](Thaddeus-in-the-Bible.html); [Simon the Zealot](Simon-the-Zealot.html) and [Judas Iscariot](Judas-Iscariot.html), who betrayed Him.” The Bible also lists the twelve disciples/apostles in Mark 3:16–19 and Luke 6:13–16\. A comparison of the three passages shows a couple of minor differences in the names. It seems that Thaddaeus was also known as “Judas, son of James” (Luke 6:16\) and Lebbaeus (Matthew 10:3\). Simon the Zealot was also known as Simon the Canaanite (Mark 3:18\). The Gospel of John uses the name “Nathanael” instead of “Bartholomew,” but Nathanael and Bartholomew were undoubtedly the same person. Judas Iscariot, who betrayed Jesus, was replaced as one of the twelve apostles by [Matthias](Matthias-in-the-Bible.html) (see Acts 1:20–26\). Some Bible teachers view Matthias as an “invalid” apostle and believe that Paul was God’s choice to replace Judas Iscariot as the twelfth apostle. The twelve disciples/apostles were ordinary men whom God used in an extraordinary manner. Among the twelve were fishermen, a tax collector, and a revolutionary. The Gospels record the constant failings, struggles, and doubts of these twelve men who followed Jesus Christ. After Jesus’ resurrection and ascension into heaven, the Holy Spirit transformed the disciples/apostles into powerful men of God who turned the world upside down (Acts 17:6\). What made the change? The twelve apostles/disciples had “been with Jesus” (Acts 4:13\). May the same be said of us!
What are the Ten Commandments?	Answer The Ten Commandments (also known as the Decalogue) are ten laws in the Bible that God gave to the nation of Israel shortly after the exodus from Egypt. The Ten Commandments are essentially a summary of the [613 commandments](613-commandments.html) contained in the Old Testament Law. The first four commandments deal with our relationship with God. The last six commandments deal with our relationships with one another. The Ten Commandments are recorded in the Bible in Exodus 20:1\-17 and Deuteronomy 5:6\-21 and are as follows: 1\) “[You shall have no other gods before me](no-other-gods.html).” This command is against worshiping any god other than the one true God. All other gods are false gods. 2\) “[You shall not make for yourself an idol](idolatry-definition.html) in the form of anything in heaven above or on the earth beneath or in the waters below. You shall not bow down to them or worship them; for I, the LORD your God, am a jealous God, punishing the children for the sin of the parents to the third and fourth generation of those who hate me, but showing love to a thousand generations of those who love me and keep my commandments.” This command is against making an idol, a visible representation of God. There is no image we can create that can accurately portray God. To make an idol to represent God is to worship a false god. 3\) “[You shall not misuse the name of the LORD your God](Lords-name-vain.html), for the LORD will not hold anyone guiltless who misuses His name.” This is a command against taking the name of the Lord in vain. We are not to treat God’s name lightly. We are to show reverence to God by only mentioning Him in respectful and honoring ways. 4\) “[Remember the Sabbath day by keeping it holy](remember-the-Sabbath-day.html). Six days you shall labor and do all your work, but the seventh day is a Sabbath to the LORD your God. On it you shall not do any work, neither you, nor your son or daughter, nor your male or female servant, nor your animals, nor any foreigner residing in your towns. For in six days the LORD made the heavens and the earth, the sea, and all that is in them, but he rested on the seventh day. Therefore the LORD blessed the Sabbath day and made it holy.” This is a command to set aside the Sabbath (Saturday, the last day of the week) as a day of rest dedicated to the Lord. 5\) “[Honor your father and your mother](honor-father-mother.html), so that you may live long in the land the LORD your God is giving you.” This is a command to always treat one’s parents with honor and respect. 6\) “[You shall not murder](you-shall-not-murder.html).” This is a command against the premeditated murder of another human being. 7\) “[You shall not commit adultery](you-shall-not-commit-adultery.html).” This is a command against having sexual relations with anyone other than one’s spouse. 8\) “[You shall not steal](you-shall-not-steal.html).” This is a command against taking anything that is not one’s own, without the permission of the person to whom it belongs. 9\) “[You shall not give false testimony against your neighbor](you-shall-not-give-false-testimony.html).” This is a command prohibiting testifying against another person falsely. It is essentially a command against lying. 10\) “[You shall not covet](you-shall-not-covet.html) your neighbor’s house. You shall not covet your neighbor’s wife, or his male or female servant, his ox or donkey, or anything that belongs to your neighbor.” This is a command against desiring anything that is not one’s own. Coveting can lead to breaking one of the commandments listed above: murder, adultery, and theft. If it is wrong to do something, it is wrong to desire to do that same something. Many people mistakenly look at the Ten Commandments as a set of rules that, if followed, will guarantee entrance into heaven after death. In contrast, the purpose of the Ten Commandments is to force people to realize that they cannot perfectly obey the Law (Romans 7:7\-11\), and are therefore in need of God’s mercy and grace. Despite the claims of the rich young ruler in Matthew 19:16, no one can perfectly obey the Ten Commandments (Ecclesiastes 7:20\). The Ten Commandments demonstrate that we have all sinned (Romans 3:23\) and are therefore in need of God’s mercy and grace, available only through faith in Jesus Christ.
Does the Bible condone slavery?	Answer There is a tendency to look at slavery as something of the past. But it is estimated that there are today over 27 million people in the world who are subject to slavery: forced labor, sex trade, inheritable property, etc. As those who have been redeemed from the slavery of sin, followers of Jesus Christ should be the foremost champions of ending human slavery in the world today. The question arises, though, why does the Bible not speak out strongly against slavery? Why does the Bible, in fact, seem to support the practice of human slavery? Slavery in the Old Testament Law Slave ownership was a common practice long before the time the [Mosaic Law](Mosaic-Law.html) was given. So, the law neither instituted slavery nor ended it; rather, the law regulated it. It gave instructions on how slaves should be treated but did not outlaw slavery altogether. Hebrews with Hebrew slaves. The law allowed for Hebrew men and women to sell themselves into slavery to another Hebrew. They could only serve for six years, however. In the seventh year, they were to be set free (Exodus 21:2\). This arrangement amounted to what we might call indentured servanthood. And the slaves were to be treated well: “Do not make them work as slaves. They are to be treated as hired workers or temporary residents among you” (Leviticus 25:39–40\). The law also specified that, “when you release them, do not send them away empty\-handed. Supply them liberally from your flock, your threshing floor and your winepress. Give to them as the Lord your God has blessed you” (Deuteronomy 15:13–14\). The freed slave had the option of staying with his master and becoming a “servant for life” (Exodus 21:5–6\). Hebrews with Gentile slaves. When the Israelites conquered the land of Canaan, they were to drive out or destroy all the former inhabitants. However, that order was not fully obeyed, and many Gentiles remained in the land. God allowed the Hebrews to take slaves from among that population: “Your male and female slaves are to come from the nations around you; from them you may buy slaves. You may also buy some of the temporary residents living among you and members of their clans born in your country, and they will become your property. You can bequeath them to your children as inherited property and can make them slaves for life, but you must not rule over your fellow Israelites ruthlessly” (Leviticus 25:44–46\). So, the law did allow for slavery. Several laws regulating slavery appear in Exodus 21\. These laws gave some basic rights to slaves and curtailed the actions of masters in a historically unprecedented way. In the ancient world outside of Israel, slaves had no rights. But God’s Law extended to slaves the right to keep a wife (verse 3\), the right not to be sold to foreigners (verse 8\), the right to be adopted into a family by marriage (verse 9\), and the right to food and clothing (verse 10\). The law also limited masters in their use of corporeal punishment (verses 20, 26–27\). Gentiles with Hebrew slaves. Under the Mosaic Law, and if economic circumstances demanded it, a Hebrew had the option of selling himself as a slave to a Gentile living in Israel (Leviticus 25:47\). The law also provided for the slave’s redemption at any time (verses 48–52\). And the treatment of the Hebrew slave was to be considerate: slaves were “to be treated as workers hired from year to year; you must see to it that those to whom they owe service do not rule over them ruthlessly” (verse 53\). If no redemption came, the slaves were still released, with their families, on the [Year of Jubilee](Jubilee.html) (verse 54\). New Testament Instruction on Slavery Even in the New Testament era, the Bible did not demand that every slave owner immediately emancipate his slaves. Rather, the apostles gave instructions to slaves and their owners on godly behavior within that social system. Masters were admonished on the proper treatment of their slaves. For example, in Ephesians 6:9 masters are told, “Treat your slaves in the same way \[with goodwill]. Do not threaten them, since you know that he who is both their Master and yours is in heaven, and there is no favoritism with him.” Elsewhere, the command is, “Masters, provide your slaves with what is right and fair, because you know that you also have a Master in heaven” (Colossians 4:1\). Jesus and the apostles did not outright condemn slavery. They didn’t need to. The effect of the gospel is that lives are changed, one by one, and those changed lives in turn bring transformation to entire families, clans, and cultures. Christianity was never designed to be a political movement, but, over time, it naturally affected political policy. Alexander MacLaren wrote that the gospel “meddles directly with no political or social arrangements, but lays down principles which will profoundly affect these, and leaves them to soak into the general mind” (The Expositor’s Bible, vol. VI, Eerdmans, 1940, p. 301\). In nations where Christianity spread and took firm hold, slavery was brought to an end through the efforts of born\-again individuals. The seeds of the emancipation of slaves are in the Bible, which teaches that all men are created by God and made in His image (Genesis 1:27\), which condemns those who kidnap and sell a person (Exodus 21:16; cf. 1 Timothy 1:8–10\), and which shows that a slave can truly be “a brother in the Lord” (Philemon 1:16\). Some criticize the Bible because it did not demand an immediate overthrow of every ingrained, centuries\-old sinful custom of the day. But, as Warren Wiersbe pointed out, “The Lord chooses to change people and society gradually, through the ministry of the Holy Spirit and the proclamation of the truth of the Word of God” (The Wiersbe Bible Commentary, David C. Cook, 2007, p. 245\).
What does it mean to have a personal relationship with God?	Answer Having a personal relationship with God begins the moment we realize our need for Him, admit we are sinners, and in faith receive Jesus Christ as Savior. God, our heavenly Father, has always desired to be close to us, to have a relationship with us. Before Adam sinned in the Garden of Eden (Genesis chapter 3\), both he and Eve knew God on an intimate, personal level. They walked with Him in the garden and talked directly to Him. Due to the sin of man, we became separated and disconnected from God. What many people do not know, realize, or care about, is that Jesus gave us the most amazing gift—the opportunity to spend eternity with God if we trust in Him. “For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord” (Romans 6:23\). God became a human being in the Person of Jesus Christ to take on our sin, be killed, and then be raised to life again, proving His victory over sin and death. “Therefore, there is now no condemnation for those who are in Christ Jesus” (Romans 8:1\). If we accept this gift, we have become acceptable to God and can have a relationship with Him. Those who have a personal relationship with God include God in their daily lives. They pray to Him, read His word, and meditate on verses in an effort to get to know Him even better. Those who have a personal relationship with God pray for wisdom (James 1:5\), which is the most valuable asset we could ever have. They take their requests to Him, asking in Jesus’ name (John 15:16\). Jesus is the one who loves us enough to give His life for us (Romans 5:8\), and He is the one who bridged the gap between us and God. The Holy Spirit has been given to us as our Counselor. “If you love me, you will obey what I command. And I will ask the Father, and he will give you another Counselor to be with you forever—the Spirit of truth. The world cannot accept him, because it neither sees him nor knows him. But you know him, for he lives with you and will be in you” (John 14:15\-17\). Jesus said this before He died, and after He died, the Holy Spirit became available to all who earnestly seek to receive Him. He is the one who lives in the hearts of believers and never leaves. He counsels us, teaches us truths, and changes our hearts. Without this divine Holy Spirit, we would not have the ability to fight against evil and temptations. But since we do have Him, we begin to produce the fruit that comes from allowing the Spirit to control us: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self\-control (Galatians 5:22\-23\). This personal relationship with God is not as hard to find as we might think, and there is no mysterious formula for getting it. As soon as we become children of God, we receive the Holy Spirit, who will begin to work on our hearts. We should pray without ceasing, read the Bible, and join a Bible\-believing church; all these things will help us to grow spiritually. Trusting in God to get us through each day and believing that He is our sustainer is the way to have a relationship with Him. Although we may not see changes immediately, we will begin to see them over time, and all the truths will become clear.
Should Christians try to force the kingdom on others?	Answer As a background to a discussion of a Christian kingdom, please read our article on [Christian reconstructionism](dominion-theology.html), a teaching closely related to dominion theology and theonomy. This line of theological interpretation states that biblical Christianity will rule all areas of society, personal and corporate, and that the goal of Christians is to create a worldwide kingdom patterned after the moral aspects of the Mosaic Law. Those who hold this view believe that Christ will not [return to earth](second-coming-Jesus-Christ.html) until such a Christian kingdom has been established. The principal goal of dominion theology and Christian reconstructionism is to establish a literal Christian kingdom. When the Christian kingdom is in place, believers will hold political and religious domination of the whole world. The leaders of the Christian kingdom will implement the moral laws of the Old Testament—and mete out the related punishments for infractions of that law. (The sacrificial and ceremonial laws will not be part of the Christian kingdom, as those have been fulfilled in Christ.) The Christian kingdom will not be a secular government system ruled by the church as much as it will be a government conformed to the Law of God. The Bible does not advise us to seek to establish a physical Christian kingdom. God had such a plan for Israel when they took control of the Promised Land, but, in the New Testament era, He has never called His people to establish a political kingdom ruled by His laws, commands, and statutes. Jesus said plainly that His kingdom is not of this world and, unlike the followers of worldly political leaders, His followers do not use force to establish the kingdom (John 18:36\). The mission of Christians is not to strive to take worldwide dominion and set up a Christian kingdom but to share the gospel of salvation with the whole world (Matthew 28:18–20; Acts 1:8\). When people are saved, the Holy Spirit will begin His work in them, changing their lives to conform to God’s Word (Philippians 1:6; 1 Thessalonians 2:13\). When the gospel spreads, society is changed, one heart and one life at a time. Attempts to change societies and cultures from without will always fail. Just taking control of the political process or establishing moral laws will not effect change in people’s hearts. Christianity cannot be forced on people, and the Christian kingdom is not a biblical concept. Changing people from the inside out is God’s work through His Holy Spirit. God is more interested in saving people’s souls than He is in forcing people to obey His laws. If an unsaved person is forced to obey God’s law, he would be doing so out of fear and obligation. God wants a person to come to repentance (2 Peter 3:9\) and then to obey His commands out of reverence and love (1 John 5:3\). God has not called us to enforce His commands on an unredeemed world. We cannot force people into a Christian kingdom. Rather, He has called us to proclaim the message of salvation—the redeeming power and life\-transforming message of Jesus’ death on the cross and His resurrection (Romans 10:9–11\).
Are there such things as aliens or UFOs?	Answer First, we should define the terms alien and UFO. For the purposes of answering this question, the word alien or aliens refers to person\-like living things from somewhere other than Earth. Likewise, we will use UFO to refer to a vehicle used by such beings. The acronym UFO literally stands for “Unidentified Flying Object.” But to say, “Unidentified flying objects exist” is self\-evident; it’s like saying, “There are unsolved mysteries.” Since popular thinking associates UFOs with aliens, we will, in this article, conform to the notion that UFOs are vehicles for extraterrestrials. We can approach the question of UFOs and aliens in two ways. First, does the Bible describe aliens or directly deny they are real? Second, does science indicate or dismiss the presence of aliens? Nothing in the Bible indicates aliens are real, but neither does any part of the Bible strictly refute their existence. As of this writing, published science has given no indication that aliens exist. Yet, while extraterrestrial life appears unlikely, it is not scientifically impossible. The Bible says nothing about the existence of life beyond our planet or in other solar systems. Scripture speaks of God creating our home planet, Earth, but doesn’t explicitly say He did not create other life somewhere else. In theory, God could have designed other life, even intelligent life, even other “image bearers” of God (Genesis 1:27\), elsewhere in the universe. But the Bible makes no reference to any such thing, one way or the other. Some commentators point to Scripture’s silence as proof that aliens do not exist. Others note that the Bible often omits topics irrelevant to our relationship with God (John 21:25\). Perhaps the only near\-universal conclusion among Bible scholars is that human contact with intelligent alien life is extremely unlikely. That is to say, the question of alien life is probably irrelevant to human beings. A concept called the “Fermi paradox” sums up the scientific stance on whether aliens exist. The paradox refers to the apparent self\-contradiction between many secular assumptions about life and the universe, so far as aliens are concerned. Naturalistic science assumes the universe is extremely large, extremely old, and capable of generating life from non\-living matter through an entirely natural process. That would suggest life ought to exist in many, many places in the universe. Given the theoretical abundance of life out there, we should have encountered it by now. Yet, so far as has been publicly revealed, humanity has not encountered alien life of any kind, intelligent or otherwise. Scientists have proposed many solutions for this problem. Perhaps alien life is too “different” for us to recognize. Intelligent civilizations may tend to self\-destruct or go extinct. Maybe there has not been enough time for separate worlds to communicate. Some propose that while “life” might be common, organisms advanced enough to communicate off\-planet might be almost impossible. Others suggest alien life might be deliberately hiding. And, of course, it is scientifically possible that humanity is unique in all the universe, for whatever “natural” reason. In short, science indicates it’s at least possible for life to exist somewhere other than Earth. How likely it is that extraterrestrial life exists, and whether we will ever know for sure, is subject to many assumptions and opinions. Confirmed planets outside our solar system are surprisingly rare. As few as 150 or so have been included in published studies (NASA Exoplanet Archive, https://exoplanetarchive.ipac.caltech.edu/, accessed 7/31/23\). Even in a more lenient list of exoplanets, ballooned to nearly 5,000, only 60 or so feature vaguely life\-compatible conditions. Locating extraterrestrial life among Earth’s neighbors seems unlikely. Intelligent aliens from a local planet—e.g., Martians—are all but guaranteed not to exist. Our limited exploration has entirely ruled out the possibility of life on almost every object in our solar system. Moons such as Europa and Titan give scientists hope of finding simple life forms, but detailed probes of those locations are still a long way off. Any aliens to contact us would most likely be from very far away and very advanced in technology. It’s possible that aliens would be so fundamentally different from human beings that the two might not even notice each other. Claims of alien encounters should be met with cautious skepticism, at the very least. It’s possible that all such experiences are the work of demons or evil spirits as part of a strategy to [confuse unbelievers](alien-deception.html). Or reports of UFO sightings could be the product of humanity’s love of [conspiracy theories](conspiracy-theories.html). Or a collective willingness to leave room for unlikely things to happen. Even if fully intelligent alien life were proven real, Scripture’s truth would not be threatened. Such a discovery would certainly create [difficult questions](aliens-Christian.html). What it would not imply is that the Bible is false or that God does not exist. Some interpretations and perhaps even some secondary doctrines would be disrupted, for sure. Yet discovering aliens would mostly reinforce the idea that mankind knows very little compared to God (Job 38\).
Christian dream interpretation?	Answer GotQuestions.org is not a Christian dream interpretation service. We do not interpret dreams. We strongly believe that a person’s dreams and the meaning of those dreams are between the person and God alone. In the past, God spoke to people sometimes in dreams. Examples are Joseph, son of Jacob (Genesis 37:5–10\); Joseph, the husband of Mary (Matthew 2:12–22\); Solomon (1 Kings 3:5–15\); and several others (Daniel 2:1; 7:1; Matthew 27:19\). There is also a prophecy of the prophet Joel (Joel 2:28\), quoted by the apostle Peter in Acts 2:17, that mentions God using dreams. So God can speak through dreams, if He chooses to. However, we must keep in mind that the Bible is complete, having revealed everything we need to know from now until eternity. This is not to say that God does not work miracles or even speak through dreams today, but anything God says, whether through a dream, vision, impression, or “still small voice,” will agree completely with what He has already revealed in His Word. Dreams cannot usurp the authority of Scripture. If you have a dream and feel that perhaps God gave it to you, prayerfully examine the Word of God and make sure your dream is in agreement with Scripture. If it is, prayerfully consider what God would have you do in response to your dream (James 1:5\). In Scripture, whenever anyone experienced a dream from God, God always made the meaning of the dream clear, whether directly to the person, through an angel, or through another messenger (Genesis 40:5–11; Daniel 2:45; 4:19\). When God speaks to us, He makes sure His message is clearly understood.
Was Judas Iscariot forgiven / saved?	Answer The Bible clearly indicates that [Judas](Judas-Iscariot.html) was not saved. Jesus Himself said of Judas, “The Son of Man will go just as it is written about him. But woe to that man who betrays the Son of Man! It would be better for him if he had not been born” (Matthew 26:24\). Here is a clear picture of the sovereignty of God and the will of man working together. God had, from ages past, determined that Christ would be betrayed by Judas, die on the cross for our sins, and be resurrected. This is what Jesus meant when He said He would “go just as it is written about him.” Nothing would stop the plan of God to provide salvation for mankind. However, the fact that it was all foreordained does not excuse Judas or absolve him from the punishment he would suffer for his part in the drama. Judas made his own choices, and they were the source of his own damnation. Yet the choices fit perfectly into the sovereign plan of God. God controls not only the good, but also the evil of man to accomplish His own ends. Here we see Jesus condemning Judas, but considering that Judas travelled with Jesus for nearly three years, we know He also gave Judas ample opportunity for salvation and repentance. Even after his dreadful deed, Judas could have fallen on his knees to beg God’s forgiveness. But he did not. He may have felt some remorse born of fear, which caused him to return the money to the Pharisees, but he never repented, preferring instead to commit suicide (Matthew 27:5\-8\). In John 17:12, Jesus prays concerning His disciples, “While I was with them, I protected them and kept them safe by that name you gave me. None has been lost except the one doomed to destruction so that Scripture would be fulfilled.” At one time, though, Judas believed that Jesus was a prophet, or possibly even believed He was the Messiah. Jesus sent the disciples out to proclaim the gospel and perform miracles (Luke 9:1\-6\). Judas was included in this group. Judas had faith, but it was not a true saving faith. Judas was never “saved,” but for a time he was a follower of Christ.
What are Christian saints according to the Bible?	Answer The word “saint” comes from the Greek word hagios, which means “consecrated to God, holy, sacred, pious." It is almost always used in the plural, “saints.” "…Lord, I have heard from many about this man, how much harm he did to Your saints at Jerusalem" (Acts 9:13\). "Now as Peter was traveling through all those regions, he came down also to the saints who lived at Lydda" (Acts 9:32\). "And this is just what I did in Jerusalem; not only did I lock up many of the saints in prisons …“ (Acts 26:10\). There is only one instance of the singular use, and that is "Greet every saint in Christ Jesus…" (Philippians 4:21\). In Scripture there are 67 uses of the plural “saints” compared to only one use of the singular word “saint.” Even in that one instance, a plurality of saints is in view: “…every saint…” (Philippians 4:21\). The idea of the word “saints” is a group of people set apart for the Lord and His kingdom. There are three references referring to godly character of saints: "that you receive her in the Lord in a manner worthy of the saints …" (Romans 16:2\). "For the equipping of the saints for the work of service, to the building up of the body of Christ" (Ephesians 4:12\). "But immorality or any impurity or greed must not even be named among you, as is proper among saints" (Ephesians 5:3\). Therefore, scripturally speaking, the “saints” are the body of Christ, Christians, the church. All Christians are considered saints. All Christians are saints—and at the same time are called to be saints. First Corinthians 1:2 states it clearly: “To the church of God in Corinth, to those sanctified in Christ Jesus and called to be holy…” The words “sanctified” and “holy” come from the same Greek root as the word that is commonly translated “saints.” Christians are saints by virtue of their connection with Jesus Christ. Christians are called to be saints, to increasingly allow their daily life to more closely match their position in Christ. This is the biblical description and calling of the saints. How does the Roman Catholic understanding of “saints” compare with the biblical teaching? Not very well. In Roman Catholic theology, the saints are in heaven. In the Bible, the saints are on earth. In Roman Catholic teaching, a person does not become a saint unless he/she is “beatified” or “canonized” by the Pope or prominent bishop. In the Bible, everyone who has received Jesus Christ by faith is a saint. In Roman Catholic practice, the saints are revered, prayed to, and in some instances, worshiped. In the Bible, saints are called to revere, worship, and pray to God alone.
What happened to the Ark of the Covenant?	Answer What happened to the [Ark of the Covenant](ark-of-the-covenant.html) is a question that has fascinated theologians, Bible students, and archeologists for centuries. In the eighteenth year of his reign, King Josiah of Judah ordered the caretakers of the Ark of the Covenant to return it to the temple in Jerusalem (2 Chronicles 35:1\-6; cf. 2 Kings 23:21\-23\). That is the last time the ark’s location is mentioned in the Scriptures. Forty years later, King Nebuchadnezzar of Babylon captured Jerusalem and raided the temple. Less than ten years after that, he returned, took what was left in the temple, and then burnt it and the city to the ground. So what happened to the ark? Was it taken by Nebuchadnezzar? Was it destroyed with the city? Or was it removed and hidden safely away, as evidently happened when Pharaoh Shishak of Egypt raided the temple during the reign of Solomon’s son Rehoboam? (“Evidently” because, if Shishak had managed to take the Ark, why did Josiah ask the Levites to return it? If the Ark was in Egypt—à la the plotline of Raiders of the Lost Ark—the Levites would not have possessed it and therefore could not have returned it.) Interestingly, Revelation 11:19 mentions the ark as being in heaven: “Then God’s temple in heaven was opened, and within his temple was seen the ark of his covenant. And there came flashes of lightning, rumblings, peals of thunder, an earthquake and a severe hailstorm.” This verse has led some to speculate that the ark was taken up to heaven to be preserved there. But the ark that John sees in his vision of heaven is probably not the same ark that Moses constructed. We know that the articles in the tabernacle were “copies of the heavenly things” (Hebrews 9:23\) and that the sanctuary itself was but “a copy and shadow of what is in heaven” (Hebrews 8:5\). Revelation 11 deals with the sounding of the seventh trumpet, which ushers in a final round of judgments upon the earth. John’s glimpse of the ark is probably meant as a reminder that God has not forgotten His people, that He is present with them, and that true worship will soon be restored. The non\-canonical book of 2 Maccabees reports that just prior to the Babylonian invasion, Jeremiah, “following a divine revelation, ordered that the tabernacle and the ark should accompany him and...he went off to the mountain which Moses climbed to see God’s inheritance \[i.e., Mt. Nebo; cf. Deuteronomy 34:1]. When Jeremiah arrived there, he found a room in a cave in which he put the tent, the ark, and the altar of incense; then he blocked up the entrance” (2:4\-5\). However, “Some of those who followed him came up intending to mark the path, but they could not find it. When Jeremiah heard of this, he reproved them: ‘The place is to remain unknown until God gathers his people together again and shows them mercy. Then the Lord will disclose these things, and the glory of the Lord will be seen in the cloud, just as it appeared in the time of Moses and when Solomon prayed that the Temple might be gloriously sanctified’” (2:6\-8\). It is not known if this secondhand (see 2:1\) account is accurate; even if it is, we will not know until the Lord comes back, as the account itself claims. Other theories concerning the whereabouts of the lost ark include Rabbis Shlomo Goren and Yehuda Getz’s claim that it is hidden beneath the temple mount, having been buried there before Nebuchadnezzar could steal it away. Unfortunately, the temple mount is now home to the Dome of the Rock, an Islamic holy site, and the local Muslim community refuses to allow it to be excavated. So we cannot know if Rabbis Goren and Getz are correct. Explorer Vendyl Jones, among others, believes that an artifact found among the Dead Sea Scrolls, the enigmatic “Copper Scroll” of Qumran Cave 3, is actually a treasure map of sorts detailing the location of a number of precious treasures taken from the temple before the Babylonians arrived, among them the lost Ark of the Covenant. Whether or not this is true remains to be seen, as no one has yet been able to locate all of the necessary geographical landmarks listed on the scroll. Interestingly, some scholars speculate that the Copper Scroll may actually be the record referred to in 2 Maccabees 2:1 and 4, which describes Jeremiah hiding the ark. While this is an interesting speculation, it remains unsubstantiated. Former East African correspondent for “The Economist,” Graham Hancock, published a book in 1992 entitled The Sign and the Seal: The Quest for the Lost Ark of the Covenant, in which he argued that the ark had been stowed away in Saint Mary of Zion’s Church in Aksum, an ancient city of Ethiopia. Explorer Robert Cornuke of the B.A.S.E. Institute, also believes the Ark may now reside in Aksum. However, no one has yet found it there. Similarly, archaeologist Michael Sanders believes the ark is hidden away in an ancient Egyptian temple in the Israeli village of Djaharya, but he has yet to actually find it there. A doubtful Irish tradition maintains that the ark is buried under the Hill of Tara in Ireland. Some scholars believe that this is the source of the Irish “pot of gold at the end of the rainbow” legend. There are also the claims of Ron Wyatt and Tom Crotser. Wyatt claimed to have actually seen the lost ark of the covenant buried under Mt. Calvary, and Crotser claimed to have seen it on Mt. Pisgah near Mt. Nebo. Neither has been able to substantiate their claims with any real evidence. In the end, the ark remains lost to all but God. Interesting theories like the ones presented above continue to be offered, but the ark has yet to be found. The writer of 2 Maccabees may very well be right; we may not find out what happened to the lost Ark of the Covenant until the Lord Himself returns.
Does the Bible record the death of the apostles?	Answer The only apostle whose death the Bible records is James (Acts 12:2\). King Herod had James “put to death with the sword,” likely a reference to [beheading](beheadings-in-the-Bible.html). The circumstances of the deaths of the other apostles are related through church tradition, so we should not put too much weight on any of the other accounts. The most commonly accepted church tradition in regard to the death of an apostle is that the apostle Peter was crucified upside\-down in Rome in fulfillment of Jesus’ prophecy (John 21:18\). The following are the most popular “traditions” concerning the deaths of the other apostles: Matthew suffered martyrdom in Ethiopia, killed by a sword wound. John faced martyrdom when he was boiled in a huge basin of boiling oil during a wave of persecution in Rome. However, he was miraculously delivered from death. John was then sentenced to the mines on the prison island of [Patmos](Patmos-in-the-Bible.html). He wrote his prophetic book of Revelation on Patmos. The apostle John was later freed and returned to what is now modern\-day Turkey. He died as an old man, the only apostle to die peacefully. James, the brother of Jesus (not officially an apostle), was the leader of the church in Jerusalem. He was thrown from the southeast pinnacle of the temple (over a hundred feet down) when he refused to deny his faith in Christ. When they discovered that he survived the fall, his enemies beat James to death with a club. This is thought to be the same pinnacle where Satan had taken Jesus during the temptation. [Bartholomew](Bartholomew-in-the-Bible.html), also known as Nathanael, was a missionary to Asia. He witnessed in present\-day Turkey and was martyred for his preaching in Armenia, being flayed to death by a whip. Andrew was crucified on an x\-shaped cross in Greece. After seven soldiers whipped Andrew severely, they tied his body to the cross with cords to prolong his agony. His followers reported that, when he was led toward the cross, Andrew saluted it in these words: “I have long desired and expected this happy hour. The cross has been consecrated by the body of Christ hanging on it.” He continued to preach to his tormentors for two days until he died. The [apostle Thomas was stabbed with a spear in India](Thomas-India.html) during one of his missionary trips to establish the church there. Matthias, the apostle chosen to replace the traitor Judas Iscariot, was stoned and then beheaded. The [apostle Paul](how-did-Paul-die.html) was tortured and then beheaded by the evil Emperor Nero in Rome in the mid\- to late\-60s AD. There are traditions regarding the other apostles as well, but none with any reliable historical or traditional support. It is not so important how the apostles died. What is important is the fact that they were all willing to die for their faith. If Jesus had not been resurrected, the disciples would have known it. People will not die for something they know to be a lie. The fact that all of the apostles were willing to die horrible deaths, refusing to renounce their faith in Christ, is tremendous evidence that they had truly witnessed the resurrection of Jesus Christ.
What was Paul’s thorn in the flesh?	Answer Paul speaks of a “thorn in the flesh” in 2 Corinthians 12:7\. He calls it “a messenger of Satan” that had a purpose of “torment.” Many explanations have been put forward, but whether Paul is referring to a physical, spiritual, or emotional affliction—or something else entirely—has never been answered with satisfaction. Since he was not talking of a literal thorn, he must have been speaking metaphorically. Some of the more popular theories of the thorn’s interpretation include temptation, a chronic eye problem, malaria, migraines, epilepsy, and a speech disability. Some even say that the thorn refers to a person, such as Alexander the coppersmith, who did Paul “a great deal of harm” (2 Timothy 4:14\). No one can say for sure what Paul’s thorn in the flesh was, but it was a source of real pain in the apostle’s life. Paul clues us in concerning the thorn’s purpose: “To keep me from becoming conceited because of these surpassingly great revelations.” So, God’s goal in allowing the thorn in the flesh was to keep Paul humble. Anyone who had encountered Jesus and was commissioned personally by Him (Acts 9:2\-8\) would, in his natural state, become “puffed up.” Add to that the fact that Paul was moved by the Holy Spirit to write much of the New Testament, and it is easy to see how Paul could become “haughty” (KJV) or “exalted above measure” (NKJV) or “too proud” (NCV). Paul also says that the affliction came from or by a “messenger of Satan.” Just as God allowed Satan to torment Job (Job 1:1\-12\), God allowed Satan to torment Paul for God’s own good purpose. No one likes to live in pain. Paul sought the Lord three times to remove this source of pain from him (2 Corinthians 12:8\). He probably had many good reasons why he should be pain\-free: he could have a more effective ministry; he could reach more people with the gospel; he could glorify God even more! But the Lord was more concerned with building Paul’s character and preventing pride. Instead of removing the problem, whatever it was, God gave Paul more overwhelming grace and more compensating strength. Paul learned that God’s “power is made perfect in weakness” (verse 9\). The exact nature of Paul’s thorn in the flesh is uncertain. There is probably a good reason that we don’t know. God likely wanted Paul’s difficulty to be described in general enough terms to apply to any difficulty we may face now. Whether the “thorn” we struggle with today is physical, emotional, or spiritual, we can know that God has a purpose and that His grace is all\-sufficient.
Who was Melchizedek?	Answer Melchizedek, whose name means “king of righteousness,” was a king of Salem (Jerusalem) and priest of the Most High God (Genesis 14:18–20; Psalm 110:4; Hebrews 5:6–11; 6:20—7:28\). Melchizedek’s sudden appearance and disappearance in the book of Genesis is somewhat mysterious. Melchizedek and Abraham first met after Abraham’s defeat of Chedorlaomer and his three allies. Melchizedek presented bread and wine to Abraham and his weary men, demonstrating friendship. He bestowed a blessing on Abraham in the name of El Elyon (“God Most High”) and praised God for giving Abraham a victory in battle (Genesis 14:18–20\). Abraham presented Melchizedek with a tithe (a tenth) of all the items he had gathered. By this act Abraham indicated that he recognized Melchizedek as a priest who ranked higher spiritually than he. In Psalm 110, a messianic psalm written by David (Matthew 22:43\), Melchizedek is presented as a type of Christ. This theme is repeated in the book of Hebrews, where both Melchizedek and Christ are considered kings of righteousness and peace. By citing Melchizedek and his unique priesthood as a type, the writer shows that Christ’s new priesthood is superior to the old levitical order and the priesthood of Aaron (Hebrews 7:1–10\). Some propose that Melchizedek was actually a pre\-incarnate appearance of Jesus Christ, or a [Christophany](theophany-Christophany.html). This is a possible theory, especially given that Abraham received such a visit later, in Genesis 17—18, when Abraham saw and spoke with the Lord (Yahweh) in the form of a man. Hebrews 6:20 says, “\[Jesus] has become a high priest forever, in the order of Melchizedek.” This term order would ordinarily indicate a succession of priests holding the office. None are ever mentioned, however, in the long interval from Melchizedek to Christ, an anomaly that can be solved by assuming that Melchizedek and Christ are really the same person. Thus the “order” is eternally vested in Him and Him alone. Hebrews 7:3 says that Melchizedek was “without father or mother, without genealogy, without beginning of days or end of life, resembling the Son of God, he remains a priest forever.” The question is whether the author of Hebrews means this actually or figuratively. If the description in Hebrews is literal, then it is indeed difficult to see how it could be properly applied to anyone but the Lord Jesus Christ. No mere earthly king “remains a priest forever,” and no mere human is “without father or mother.” If Genesis 14 describes a theophany, then God the Son came to give Abraham His blessing (Genesis 14:17–19\), appearing as the King of Righteousness (Revelation 19:11,16\), the King of Peace (Isaiah 9:6\), and the Mediator between God and Man (1 Timothy 2:5\). If the description of Melchizedek is figurative, then the details of having no genealogy, no beginning or ending, and a ceaseless ministry are simply statements accentuating the mysterious nature of the person who met Abraham. In this case, the silence in the Genesis account concerning these details is purposeful and better serves to link Melchizedek with Christ. Are Melchizedek and Jesus the same person? A case can be made either way. At the very least, Melchizedek is a type of Christ, prefiguring the Lord’s ministry. But it is also possible that Abraham, after his weary battle, met and gave honor to the Lord Jesus Himself.
What does the Bible say about foot-washing?	Answer In Bible times, the dusty and dirty conditions of the region and the wearing of sandals necessitated foot\-washing. Although the disciples most likely would have been happy to wash Jesus’ feet, they could not conceive of washing each other’s feet. This was because in the society of the time, foot\-washing was reserved for the lowliest of menial servants. Peers did not wash one another’s feet, except very rarely and as a mark of great love. Luke points out (22:24\) that the disciples were arguing about who was the greatest among them, an attitude that precludes a willingness to stoop to wash feet. When Jesus moved to wash their feet (see also John 13:1\-16\), they were shocked. His actions serve also as symbolic of spiritual cleansing (vs. 6\-9\) and a model of Christian humility (vs. 12\-17\). By washing His disciples’ feet, Jesus taught the lesson of selfless service that was supremely exemplified by His death on the cross. The foot\-washing was an example, a pattern. Many groups throughout church history have practiced literal foot\-washing as a church ordinance. However, present culture in many lands does not call for washing dust from the feet of one’s guests. Although the Lord’s Supper was practiced, the early church apparently did not practice foot\-washing as an ordinance in church gatherings. This passage emphasizes inner humility, not a physical rite. A Christian widow’s practice of "washing the feet of the saints" (1 Timothy 5:10\) speaks not of her involvement in a church ordinance but of her humble, slave\-like service to other believers. To refuse to follow the example of Jesus is to exalt oneself above Him and to live in pride. “No servant is greater than his master” (John 13:16\).
Should Christian women wear makeup or jewelry?	Answer Some Christians believe it is wrong for women to wear makeup or jewelry, citing a couple of New Testament passages that seem to forbid such things. While we certainly respect the convictions of born\-again children of God, we also want to be sure that our teaching does not go beyond what the Word of God actually says. We do not want to “teach man\-made ideas as commands from God” (Mark 7:7, NLT). In examining the propriety of wearing makeup or jewelry, we start with 1 Samuel 16:7b: “The LORD does not look at the things people look at. People look at the outward appearance, but the LORD looks at the heart.” This verse lays down a foundational principle concerning the limitations of our perspective: we naturally see the externals; God sees the internal truth. This does not mean that the externals are unimportant, of course—we readily communicate with others via visual signals, and the appearance we choose for ourselves can express rebellion, piety, carelessness, meticulousness, etc. But appearances can be deceiving, and there is the deeper issue of the heart. Whatever is done to the outward appearance is done for man to see, and we should be careful about that, but God is more concerned with what is happening in the heart. In the context of rules for public worship, Paul says, “I also want the women to dress modestly, with decency and propriety, adorning themselves, not with elaborate hairstyles or gold or pearls or expensive clothes, but with good deeds, appropriate for women who profess to worship God” (1 Timothy 2:9–10\). This is one of the passages that cause some women to avoid wearing makeup or jewelry altogether. A couple of things to note in this passage: first, there is a standard of dress that is right for a woman in a worship service. Paul gives no specifics, but a woman’s clothing is to be modest and decent and respectable. Wearing anything that is immodest, indecent, or disreputable is wrong. Drawing the line between modest and immodest can be subjective, and modesty depends somewhat on cultural mores, but each believer should be discerning enough to avoid giving offense. Second, there is a proper adornment for women who worship God and an improper adornment. The proper adornment for a godly woman is simply good deeds. Tabitha adorned herself beautifully by “always doing good and helping the poor” (Acts 9:36\). The improper adornment for a godly woman is that which puffs her up with pride or draws attention to her outward appearance: the examples are elaborate hairstyles, gold and pearls, and expensive clothing. The focus of a worship service is to be the Lord, not the latest fashion, the biggest diamond, or the most chic hairdo. Wearing a $3,000 dress to church or flashing gaudy jewelry does nothing to truly adorn the woman of God. She would be much better off—and the poor much better served—if she sold the dress and gave the money to a Christian charity. Perhaps the time she spent on the elaborate hairdo would have been better spent serving someone in need. In 1 Timothy 2:9–10, Paul sets up a contrast between trying to please God and trying to please men. A public worship service should not be a fashion show. It’s not that a woman can never wear jewelry or style her hair differently. It’s that overindulgence and excess are improper in church. We must all guard against pride and be careful not to distract others (or ourselves) from what is truly important: the worship of God and the service of others. Another passage that relates to the issue of women wearing makeup or jewelry is 1 Peter 3:3–5, “Your beauty should not come from outward adornment, such as elaborate hairstyles and the wearing of gold jewelry or fine clothes. Rather, it should be that of your inner self, the unfading beauty of a gentle and quiet spirit, which is of great worth in God’s sight. For this is the way the holy women of the past who put their hope in God used to adorn themselves.” Peter emphasizes the contrast between the outward, fleeting beauty and the inward, lasting beauty of a woman. A truly beautiful woman has a “gentle and quiet spirit.” She may not be noticed much in this world, but God sees the heart. To flaunt one’s beauty for selfish adoration is not in line with the humility of Christ, especially when the flaunting takes place in a worship service. Again, it’s not that [braided hair](braided-hair.html) is sinful, but those who rely on their hair, their jewelry, or their clothing to make them beautiful are chasing after vanity. It is more worthwhile to develop godly character. In summary, there is nothing inherently wrong with wearing jewelry, makeup, or braided hair, as long as it is done in a modest manner. Also, such things can never replace good deeds or a humble spirit. A Christian woman should not be so focused on her outward appearance that she neglects her spiritual life. A worship service should be focused on God, not on us. If a woman is spending an inordinate amount of time and money on her appearance, the problem is that the woman’s priorities are misplaced. Expensive jewelry and clothing are the results of the problem, not the problem itself.
Can a Christian be cursed?	Answer The Bible tells us that, “like a fluttering sparrow or a darting swallow, an undeserved curse does not come to rest” (Proverbs 26:2b). This means that curses made against innocent persons have no effect. The one declaring the curse against the innocent might as well try to dictate where a sparrow in flight should land. God’s children have been justified by God (Romans 5:1\) and are therefore undeserving of punishment (Romans 8:1\). God does not allow His children to be cursed. No one has the power to curse one whom God has decided to bless. God is the only One able to pronounce judgment. Spells in the Bible are always described negatively. Deuteronomy 18:10–11 numbers those who cast spells with those who commit other acts detestable to the Lord such as child sacrifice, witchcraft, sorcery, divination, or necromancy (consulting with the dead). Micah 5:12 says that God will destroy witchcraft and those who cast spells. Revelation 18 describes spells as part of the deception that will be used by the Antichrist and his “great city of Babylon” (verses 21–24\). Though the end\-times deception will be so great that even the elect would be deceived if God did not protect them (Matthew 24:24\), God will utterly destroy Satan, the Antichrist, and all who follow them (Revelation 19—20\). Cursing those whom God has blessed is dangerous business. [Balaam](Balaam-in-the-Bible.html) tried to curse God’s people, Israel, and found that he could not (Numbers 22—24\). Wisdom warns that “whoever digs a pit will fall into it; if someone rolls a stone, it will roll back on them” (Proverbs 26:27\). David prayed for help against his enemy who had cursed him: “He loved to pronounce a curse—may it come back on him. . . . He wore cursing as his garment; . . . May it be like a cloak wrapped about him, like a belt tied forever around him” (Psalm 109:17–19\). The Christian cannot be cursed. God’s blessing is more powerful than any curse. The Christian has been [born again](born-again.html) as a new person in Jesus Christ (2 Corinthians 5:17\). As believers, we are in the constant presence of the Holy Spirit who lives within us and under whose protection we dwell (Romans 8:11\). We do not need to worry about anyone casting any sort of pagan spell on us. Voodoo, witchcraft, hexes, and curses have no power over us because they come from Satan, and Satan is no match for the Lord. We know that “the one who is in you is greater than the one who is in the world” (1 John 4:4\). God has won the victory, and in Christ we are overcomers. “Everyone born of God overcomes the world. This is the victory that has overcome the world, even our faith” (1 John 5:4\). The [shield](shield-of-faith.html) God gives us “can extinguish all the flaming arrows of the evil one” (Ephesians 6:16\). We are free to worship God without fear (John 8:36\). “The Lord is my light and my salvation—whom shall I fear? The Lord is the stronghold of my life—of whom shall I be afraid?” (Psalm 27:1\).
Should a Christian listen to secular music?	Answer Many Christians struggle with this question. Many secular musicians are immensely talented. Secular music can be very entertaining. There are many secular songs that have catchy melodies, thoughtful insights, and positive messages. In determining whether or not to listen to secular music, there are three primary factors to consider: 1\) the purpose of music, 2\) the style of music, and 3\) the content of the lyrics. 1\) The purpose of music. Is music designed solely for worship, or did God also intend music to be soothing and/or entertaining? The most famous musician in the Bible, King David, primarily used music for the purpose of worshiping God (see Psalm 4:1; 6:1, 54:1, 55:1; 61:1; 67:1; 76:1\). However, when King Saul was tormented by evil spirits, he would call on David to play the harp in order to soothe him (1 Samuel 16:14\-23\). The Israelites also used musical instruments to warn of danger (Nehemiah 4:20\) and to surprise their enemies (Judges 7:16\-22\). In the New Testament, the apostle Paul instructs Christians to encourage one another with music: “Speak to one another with psalms, hymns and spiritual songs” (Ephesians 5:19\). So, while the primary purpose of music does seem to be worship, the Bible definitely allows for other uses of music. 2\) The style of music. Sadly, the issue of music styles can be very divisive among Christians. There are Christians who adamantly demand that no musical instruments be used. There are Christians who only desire to sing the “old faithful” hymns. There are Christians who want more upbeat and contemporary music. There are Christians who claim to worship best in a “rock concert” type of environment. Instead of recognizing these differences as personal preferences and cultural distinctions, some Christians declare their preferred style of music to be the only “biblical” one and declare all other forms of music to be unwholesome, ungodly, or even satanic. The Bible nowhere condemns any particular style of music. The Bible nowhere declares any particular musical instrument to be ungodly. The Bible mentions numerous kinds of string instruments and wind instruments. While the Bible does not specifically mention drums, it does mention other percussion instruments (Psalm 68:25; Ezra 3:10\). Nearly all of the forms of modern music are variations and/or combinations of the same types of musical instruments, played at different speeds or with heightened emphasis. There is no biblical basis to declare any particular style of music to be ungodly or outside of God’s will. 3\) The content of the lyrics. Since neither the purpose of music nor the style of music determines whether a Christian should listen to secular music, the content of the lyrics must be considered. While not specifically speaking of music, Philippians 4:8 is an excellent guide for musical lyrics: “Finally, brothers, 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.” If we should be thinking about such things, surely those are the things we should invite into our minds through music and lyrics. Can the lyrics in a secular song be true, noble, right, pure, lovely, admirable, excellent, and praiseworthy? If so, then there is nothing wrong with a Christian listening to a secular song of that nature. However, much of secular music does not meet the standard of Philippians 4:8\. Secular music often promotes immorality and violence while belittling purity and integrity. If a song glorifies what opposes God, a Christian should not listen to it. However, there are many secular songs with no mention of God that still uphold godly values such as honesty, purity, and integrity. If a love song promotes the sanctity of marriage and/or the purity of true love—even if it does not mention God or the Bible—it can still be listened to and enjoyed. Whatever a person allows to occupy his mind will sooner or later determine his speech and his actions. This is the premise behind Philippians 4:8 and Colossians 3:2, 5: establishing wholesome thought patterns. Second Corinthians 10:5 says we should “take captive every thought and make it obedient to Christ.” These Scriptures give a clear picture of the kind of music we should not listen to. Obviously, the best kind of music is that which praises and glorifies God. Talented Christian musicians work in nearly every musical genre, ranging from classical to rock, rap, and reggae. There is nothing inherently wrong with any particular style of music. It is the lyrics that determine whether a song is “acceptable” for a Christian to listen to. If anything leads you to think about or get involved in something that does not glorify God, it should be avoided.
What does the Bible say about hair length?	Answer A passage that mentions hair length in the New Testament is 1 Corinthians 11:3\-15\. The Corinthian church was in the middle of a controversy about the roles of men and women and the proper order of authority within the church. In the Corinthian society, women showed submission to their husbands by wearing a veil. It seems that some of the women in the church were discarding their veils, something that only pagan temple prostitutes or other rebellious women would do. For a woman to come to church without her veil would be dishonoring to her husband, as well as culturally confusing. By the same token, for a man to wear a veil or to somehow have his head covered during worship was not culturally acceptable in Corinth. Paul appeals to biology to illustrate the appropriateness of following the cultural standards: women naturally have longer hair than men, and men are much more prone to baldness. That is, God created women with a “natural veil” and men with an “uncovered head.” If a woman spurns the mark of her submission (the veil), she may as well shave her head (verse 6\). His point is that if the culture says a woman should not be bald (going without her natural covering), then why would she reject that same culture’s standard of wearing a veil (going without her cultural covering)? For the man’s part, it is unnatural for him to have “long hair” (verse 14\). His hair is naturally shorter (and thinner) than the woman’s. This corresponds to the Corinthian tradition of men not wearing a head covering during worship. Paul urges the church to conform to the generally held ideas of male and female appearance. While hair length is not the main point of this passage of Scripture, we glean the following applications from it: 1\) We should adhere to the culturally accepted indicators of gender. Men should look like men, and women should look like women. God is not interested in, nor does He accept, “unisex.” 2\) We should not rebel against the culture just for the sake of rebelling, in the name of some sort of Christian “liberty.” It does matter how we present ourselves. 3\) Women are to voluntarily place themselves under the authority of the male leadership of the church. 4\) We should not reverse the God\-ordained roles of men and women. Our culture today does not use veils or head coverings to indicate submission to authority. The roles of men and women have not changed, but the way we symbolize those roles changes with the culture. Rather than establish legalistic standards of hair length, we must remember that the real issue is our heart condition, our individual response to the authority of God, His ordained order, and our choice to walk in submission to that authority. Men and women have different, God\-ordained roles, and part of that difference is shown by their hair. A man’s hair should look masculine. A woman’s hair should look feminine.
What are the twelve tribes of Israel?	Answer The twelve tribes of Israel came from the twelve sons of Israel. “Israel” is the name that God gave Jacob (Genesis 32:28\). His twelve sons are [Reuben](Reuben-in-the-Bible.html), [Simeon](Simeon-in-the-Bible.html), [Levi](Levi-in-the-Bible.html), [Judah](Judah-in-the-Bible.html), [Dan](Dan-in-the-Bible.html), [Naphtali](Naphtali-in-the-Bible.html), [Gad](Gad-in-the-Bible.html), [Asher](Asher-in-the-Bible.html), [Issachar](Issachar-in-the-Bible.html), Zebulun, [Joseph](life-Joseph.html), and [Benjamin](Benjamin-in-the-Bible.html) (Genesis 35:23\-26; Exodus 1:1–4; 1 Chronicles 2:1–2\). When the tribes inherited the Promised Land, Levi’s descendants did not receive a territory for themselves (Joshua 13:14\). Instead, they became priests and had several cities scattered throughout all of Israel. Joseph’s tribe was divided in two—Jacob had adopted Joseph’s two sons, [Ephraim](Ephraim-in-the-Bible.html) and Manasseh, essentially giving Joseph a double portion for his faithfulness in saving the family from famine (Genesis 47:11–12\). This means the tribes who received territory in the Promised Land were Reuben, Simeon, Judah, Dan, Naphtali, Gad, Asher, Issachar, Zebulun, Benjamin, Ephraim, and Manasseh. In some places in Scripture, the tribe of Ephraim is referred to as the tribe of Joseph (Numbers 1:32–33\). After King Solomon died, Israel split into two kingdoms. Judah, to the south, included the tribes of Judah and Benjamin. The other tribes combined to make the kingdom of Israel in the north. In the ensuing years, many Israelites in the north emigrated to Judah in the south to flee the apostasy in their homeland (see 2 Chronicles 11:16; 15:9\). Eventually, Israel was destroyed by the Assyrians, and most of the Israelites were either killed or deported; the Israelites who remained most likely integrated with Judah as many of the faithful before them had. Jesus was from Judah, Paul was from Benjamin, and John the Baptist was a Levite, but, since the [diaspora](diaspora.html) in A.D. 70, identifying the tribe of a modern Jew is a little more difficult. That doesn’t mean that the tribal divisions are irrelevant. During the [tribulation](tribulation.html), when most of the world has abandoned God and is following the [Antichrist](antichrist.html), [144,000](144000.html) Jews will be sealed by God. This number comprises 12,000 from each tribe. So, even if we don’t know who is in what tribe, God has kept track. The tribes are listed again in Revelation 7:5\-8, but they are not the same tribes that were given land in Joshua. Manasseh is there, and Ephraim (under Joseph’s name). But instead of Dan, Levi is included. No explanation is given as to why.
What happened to the lost tribes of Israel?	Answer When people refer to the “lost tribes of Israel,” they usually have in mind the ten tribes of the Northern Kingdom that fell to [Assyria](Assyrians.html) about 722 BC. These tribes are Reuben, Simeon, Levi, Dan, Naphtali, Gad, Asher, Issachar, Zebulun, and Joseph (whose tribe was divided into the tribes of Ephraim and Manasseh). Most of the people of the Northern Kingdom were deported to ancient Assyria (2 Kings 17:6\). Many of the Jews who remained in the land intermarried with people from Cutha, Ava, Hamath, and Sepharvaim who had been sent by the Assyrian king to inhabit Samaria (2 Kings 17:24; Ezra 4:2–11\). Thus, the story goes, the ten northern tribes of Israel were “lost” to history and either wiped out or assimilated into other people groups. This narrative, however, is based on inference and assumption rather than on direct biblical teaching. There are many mysteries, legends, and traditions as to what happened to the ten “lost” tribes of Israel. One legend says that the ten tribes migrated to Europe (the Danube River, they say, got its name from the tribe of Dan). Another legend says the tribes migrated all the way to England and that all Anglo\-Saxons today are actually Jews—this is a teaching of the heretical [British Israelism](British-Israelism.html). A surprising number of groups around the world claim to have descended from the “lost” tribes: there are people in India, Nigeria, Ethiopia, Pakistan, Afghanistan, and North America who all claim such ancestry. Other theories equate the Japanese or the American Indians with the ten “lost” tribes of Israel. The truth is that the “lost tribes of Israel” were never really lost. Many of the Jews who remained in the land after the Assyrian conquest re\-united with Judah in the south (2 Chronicles 34:6–9\). Assyria was later conquered by Babylon, who went on to invade the Southern Kingdom of Israel, deporting the two remaining tribes: Judah and Benjamin (2 Kings 25:21\). Remnants of the northern tribes would have thus been part of the Babylonian deportations. Seventy years later, when King Cyrus allowed the Israelites to return to Israel (Ezra 1\), many (from all twelve tribes) returned to Israel to rebuild their homeland. The idea that ten tribes of Israel were “lost” is false. God knows where all [twelve tribes](twelve-tribes-Israel.html) are, and, as the Bible itself proves, they are all accounted for. In the end times, God will call out witnesses from each of the twelve tribes (Revelation 7:4–8\). So, obviously, God has been keeping track of who belongs to what tribe. In the Gospels, the prophetess Anna (Luke 2:36\) was from the tribe of Asher (one of the ten supposedly lost tribes). Anna wasn’t lost at all. Both Zechariah and Elisabeth—and therefore John the Baptist—are from the tribe of Levi (Luke 1:5\). Jesus promises the disciples that they will “sit on thrones, judging the twelve tribes of Israel” (Luke 22:30\). Paul, who knows he is from the tribe of Benjamin (Romans 11:1\), speaks of “the promise our twelve tribes are hoping to see fulfilled as they earnestly serve God day and night” (Acts 26:7\)—note the present tense. James addresses his epistle “to the twelve tribes scattered among the nations” (James 1:1\). In short, there is ample evidence in Scripture that all twelve tribes of Israel are still in existence and will be in the Messianic kingdom. None of them are lost.
What is spiritual death?	Answer Death is separation. A physical death is the separation of the soul from the body. Spiritual death, which is of greater significance, is the separation of the soul from God. In Genesis 2:17, God tells Adam that in the day he eats of the forbidden fruit he will “surely die.” Adam does fall, but his [physical death does not occur immediately](Adam-Eve-die-sin.html); God must have had another type of death in mind—spiritual death. This separation from God is exactly what we see in Genesis 3:8\. When Adam and Eve heard the voice of the Lord, they “hid themselves from the presence of the LORD God.” The fellowship had been broken. They were spiritually dead. A man without Christ is spiritually dead. Paul describes it as “being alienated from the life of God” in Ephesians 4:18\. (To be separated from life is the same as being dead.) The natural man, like Adam hiding in the garden, is isolated from God. When we are born again, the spiritual death is reversed. Before salvation, we are dead (spiritually), but Jesus gives us life. “And you He made alive, who were dead in trespasses and sins,” (Ephesians 2:1 NKJV). “When you were dead in your sins and in the uncircumcision of your sinful nature, God made you alive with Christ. He forgave us all our sins” (Colossians 2:13\). To illustrate, think of Jesus’ raising of Lazarus in John 11\. The physically dead Lazarus could do nothing for himself. He was unresponsive to all stimuli, oblivious to all life around him, beyond all help or hope—except for the help of Christ who is “the Resurrection and the Life” (John 11:25\). At Christ’s call, Lazarus was filled with life, and he responded accordingly. In the same way, we were spiritually dead, unable to save ourselves, powerless to perceive the life of God—until Jesus called us to Himself. He “quickened” us; “not because of righteous things we had done, but because of his mercy” (Titus 3:5\). The book of Revelation speaks of a “second death,” which is a final (and eternal) separation from God. Only those who have never experienced new life in Christ will partake of the second death (Revelation 2:11; 20:6, 14; 21:8\).
Are we to love the sinner but hate the sin?	Answer Many Christians use the cliché “Love the sinner; hate the sin.” This saying is not found in the Bible in so many words; however, Jude 1:22–23 contains a similar idea: “Be merciful to those who doubt; save others by snatching them from the fire; to others show mercy, mixed with fear—hating even the clothing stained by corrupted flesh.” According to this, our evangelism should be characterized by mercy for the sinner and a healthy hatred of sin and its effects. We are to have compassion on sinners for whom Christ died, and we are also to keep ourselves “from being polluted by the world”—part of what constitutes “pure and faultless” religion (James 1:27\). But we also realize that we are imperfect human beings and that the difference between us and God in regard to loving and hating is vast. Even as Christians, we cannot love perfectly, nor can we hate perfectly (i.e., without malice). But God can do both of these perfectly, because He is God. God can hate without any sinful intent. Therefore, He can hate the sin and the sinner in a perfectly holy way and still lovingly forgive the sinner at the moment of repentance and faith (Malachi 1:3; Revelation 2:6; 2 Peter 3:9\). The Bible clearly teaches that [God is love](God-is-love.html). First John 4:8–9 says, “Whoever does not love does not know God, because God is love. This is how God showed his love among us: He sent his one and only Son into the world that we might live through him.” Mysterious but true is the fact that God can perfectly love and hate a person at the same time. This means He can love him as someone He created and can redeem, as well as hate him for his unbelief and sinful lifestyle. We, as imperfect human beings, cannot do this; thus, we must remind ourselves to “love the sinner; hate the sin.” How exactly does that work? We hate sin by recognizing it for what it is, refusing to take part in it, and condemning it as contrary to God’s nature. Sin is to be hated, not excused or taken lightly. We love sinners by showing them respect (1 Peter 2:17\), praying for them (1 Timothy 2:1\), and witnessing to them of Christ. It is a true act of love to treat someone with respect and kindness even though you do not approve of his or her lifestyle or sinful choices. It is not loving to allow a person to remain stuck in sin. It is not hateful to tell a person he or she is in sin. In fact, the exact opposites are true. Sin leads to death (James 1:15\), and we love the sinner by speaking the truth in love (Ephesians 4:15\). We hate the sin by refusing to condone, ignore, or excuse it.
What should a Christian’s view be on stem cell research?	Answer With the current debate raging about stem cell research, Christians would do well to educate themselves on the topic and its ramifications. To cure disease and alleviate suffering are noble pursuits, and the Bible clearly supports the battle against physical ills. A major feature of Jesus’ ministry was His healing (Matthew 4:23\-24\), and one of the New Testament writers, Luke, was a physician (Colossians 4:14\). Stem cell research has shown great promise in the fairly new field of regenerative medicine, and many groups are actively pursuing new ways of harvesting stem cells and testing the cells’ plasticity—the ability to form a wide variety of mature cell types. The most important question concerning stem cell research is not “Is it legal?” or “Is it cost\-efficient?” but “Is it right?” The true issue is what is God’s will? Before we can answer the ethical/moral question, we must distinguish between the two types of stem cells: adult stem cells and embryonic stem cells. Research on adult stem cells has been going on for decades and has proven that there are therapeutic effects in treating cancer, autoimmune diseases, leukemia, and heart disease. Adult stem cells are obtained from living bone marrow, blood, brain tissue, skin, and body fat. Other sources rich in adult stem cells are umbilical\-cord blood and the placenta. Embryonic stem cells, as their name suggests, are derived from human embryos. In order to harvest embryonic stem cells, an embryo must be destroyed. Central to the debate, then, is our view of the human embryo. The biblical teaching is that human existence begins at conception (Psalm 139:13\-16; Jeremiah 1:4\-5\). The international consensus of embryologists agrees with Scripture in that life begins at fertilization. At the moment of conception, the embryo is 100 percent human, with all 46 human chromosomes and a fully functioning, unique genetic code. Size and location do not determine humanity. Because research on embryonic stem cells requires the destruction of a living human being, it is against God’s will. No amount of promised “benefit” to society or to medical knowledge can justify the killing of a human for spare parts. The end does not justify the means. It is never ethical—in fact, it is morally reprehensible—to mark people for death in order to conduct utilitarian experiments on their body parts. In contrast, research on adult stem cells does not require the loss of life. Adult stem cells have versatility and a proven track record, and they lack the moral difficulties of embryonic stem cells. Therefore, we believe that research on adult stem cells is a legitimate field of study, well within the will of God.
Is the Shroud of Turin authentic?	Answer The Shroud of Turin is a linen cloth that some believe to have been the cloth that Jesus Christ was buried in. Each of the three Synoptic Gospels mentions Jesus being wrapped in a cloth when He was taken down from the cross (Matthew 27:59; Mark 15:46; Luke 23:53\). The Shroud of Turin was “discovered,” or at least made public, in the 14th century AD. The Shroud of Turin is named for the city where it is kept, Turin, Italy. Here is a webpage that contains some pictures / images of the Shroud of Turin: <http://www.shroud.com/examine.htm>. Upon examination, the Shroud of Turin appears to be that of a man who was crucified. There are markings in the hands and feet that are consistent with the wounds inflicted by crucifixion. There also appear to be wounds indicative of torture similar to what is described in the Gospels, around the head, back, and legs. Is the Shroud of Turin truly the cloth Jesus Christ was buried in? There is much debate on the authenticity of the Shroud of Turin. Some are absolutely convinced that it is the burial cloth of Christ. Others believe it to be a fabrication or a work of art. There have been some dating tests that date the Shroud of Turin to the 10th century BC or later. Other tests have found pollen spores that are common to Israel and that could be dated to the 1st century AD. But there is no conclusive date either way. Arguing against the authenticity of the Shroud of Turin is the Bible’s complete lack of evidence for such a burial shroud. As mentioned earlier, the Bible mentions a whole piece of linen that was used to take Jesus’ body from the cross. This linen was probably also used to transport the body to [Joseph of Arimathea’s](Joseph-of-Arimathea.html) nearby tomb. At the tomb hasty preparations for burial were made; these would have included washing the body and rewrapping it. Luke 24:12 mentions “the strips of linen.” These same strips (plural) are mentioned twice in John 20:5–6\. And John 20:7 says there was a “cloth that had been wrapped around Jesus’ head.” This description of the actual burial clothes—“strips” of linen, rather than one large piece; and a separate cloth to cover the head—seems to negate the claim that the Shroud of Turin is the burial shroud of Christ. So, what are we to make of the Shroud of Turin? It might have been the burial shroud for some crucified man, but it is not likely to have any association with the death of Christ. Even if it were the authentic burial cloth of Christ, the Shroud of Turin is not to be worshiped or adored. Because of the doubtful nature of the Shroud of Turin, it cannot be used as proof for the resurrection of Christ. Our faith does not rely on the Shroud of Turin but on the written Word of God.
How does psychology work with biblical counseling?	Answer Secular psychology is based on the teachings of psychoanalysts such as Sigmund Freud, Carl Jung, and Carl Rogers. Biblical, or [nouthetic](nouthetic-counseling.html), counseling, on the other hand, is based squarely on the revealed Word of God. Biblical counseling sees Scripture as sufficient to equip the child of God for every good work (2 Timothy 3:17\). Biblical counselors teach that man’s basic problem is spiritual in nature; therefore, atheistic psychologists, who are spiritually dead themselves, have no real insight into the human condition. On a related note, what is usually called “Christian counseling” is different from “biblical counseling” in that Christian counseling often uses secular psychology in addition to the Bible. This is not to say that a Christian counselor is not also a biblical counselor, but often Christian counselors are Christians who integrate secular psychology into their counseling. Biblical or nouthetic counselors reject secular psychology wholesale. Most psychology is humanistic in nature. [Secular humanism](secular-humanism.html) promotes mankind as the highest standard of truth and morality and rejects faith, the supernatural, and the Bible. Therefore, secular psychology is man’s attempt to understand and repair the spiritual side of man without reference to or recognition of the spiritual. The Bible declares that mankind is a unique creation of God, made in the image of God (Genesis 1:26, 2:7\). The Bible expressly deals with man’s spirituality, including his fall into sin, sin’s consequences, and man’s current relationship with God. Secular psychology is based on the ideas that man is basically good and that the answer to his problems lies within himself. The Bible paints a very different picture of man’s condition. Man is not “basically good”; he is “dead in trespasses and sins” (Ephesians 2:1\), and the unregenerate heart is “deceitful and beyond all cure” (Jeremiah 17:9\). Therefore, the biblical counselor takes a drastically different approach: rather than seeking solutions to spiritual problems within one’s own mind, he seeks to confront sin, obtain wisdom from above (James 3:17\), and apply the Word of God to the situation. Biblical counselors, as opposed to psychotherapists and some Christian counselors, see the Bible alone as the source of a comprehensive and detailed approach to counseling (2 Timothy 3:15\-17; 2 Peter 1:4\). Biblical counseling is committed to letting God speak for Himself through His Word. Biblical counseling seeks to minister the love of the true and living God, a [love that deals with sin](love-not-delight-evil-rejoices-truth.html) and produces obedience. Psychotherapy is needs\-based. The needs for self\-esteem, love and acceptance, and significance tend to dominate. If these needs are met, it is believed, people will be happy, kind, and moral; if these needs are unmet, people will be miserable, hateful, and immoral. Biblical counseling teaches that true satisfaction and happiness can only be found in a relationship with God and a pursuit of godliness. No amount of psychotherapy can make a selfish person unselfish, for example, but the obedient servant of God will be satisfied in his joyful, unselfish giving (2 Corinthians 9:7\). So, how does psychology work with biblical counseling? It doesn’t. Secular psychology starts and ends with man and his ideas. True biblical counseling points clients to Christ and the Word of God. Biblical counseling is a pastoral activity, a product of the [spiritual gift of exhortation](gift-of-encouragement.html), and its goal is not self\-esteem but [sanctification](sanctification.html).
Why did God sometimes change a person’s name in the Bible?	Answer When God changed a person’s name and gave him a new name, it was usually to establish a new identity. God changed Abram’s name, meaning "high father," to “Abraham,” meaning "father of a multitude" (Genesis 17:5\). At the same time, God changed Abraham’s wife’s name from “Sarai,” meaning “my princess,” to “Sarah,” meaning “mother of nations” (Genesis 17:15\). This name change took place when God gave Abraham the covenant of circumcision. God also reaffirmed His promise to give Abraham a son, specifically through Sarah, and told him to name his son Isaac, meaning "laughter." Abraham had another son, Ishmael, through Sarah’s handmaiden, Hagar. But God’s promise to bless the nations through Abraham was to be fulfilled through Isaac’s line, from whom Jesus descended (Matthew 1:1–17; Luke 3:23–38\). Isaac was the father of Jacob, who became "Israel." His twelve sons formed the twelve tribes of Israel—the Jews. The physical descendants of Abraham and Sarah formed many nations. In a spiritual sense, their descendants are even more numerous. Galatians 3:29 says that all who belong to Jesus Christ—Jew, Gentile, male, or female—are "Abraham’s offspring, heirs according to promise." God changed Jacob’s name, which meant “supplanter,” to “Israel,” meaning “having power with God” (Genesis 32:28\). This happened after Jacob had taken Esau’s birthright (Genesis 25\) and stolen Esau’s blessing (Genesis 27\), fled from his brother to his uncle Laban (Genesis 28\), married Leah and Rachel (Genesis 29\), fled from Laban (Genesis 31\), and then wrestled with God as he prepared to meet Esau. Jacob had tricked his brother, been tricked by his uncle, tricked his uncle (Genesis 30\), and was now going through his brother’s territory to escape his angry uncle. He’d heard that Esau was going to come out and meet him and feared for his life. That night, Jacob wrestled with a man, who later identified Himself as God and is considered a theophany or perhaps a pre\-incarnate appearance of Christ. Jacob held on to the man until he obtained a blessing. It was at this point that God changed his name. No longer would Jacob be a supplanter and trickster. Rather, he would be identified as having "struggled with God and with humans and . . . overcome" (Genesis 32:28\). In the New Testament, Jesus changed Simon’s name, meaning “God has heard,” to “Peter,” meaning "rock" when He first called him as a disciple (John 1:42\). It was Peter who declared that Jesus was "the Messiah, the Son of the living God" (Matthew 16:16\). Jesus replied to him as "Simon son of Jonah," saying that he was blessed because God revealed Jesus’ identity as Messiah to him. He then referred to him as "Peter" and said that Peter’s declaration was the basis, or "rock," on which He would build His church (Matthew 16:17–18\). Peter is also often seen as the leader of the apostles. Jesus occasionally called Peter “Simon” at other times. Why? Probably because Simon sometimes acted like his old self instead of the rock God called him to be. The same is true for Jacob. God continued to call him “Jacob” to remind him of his past and to remind him to depend on God’s strength. Why did God choose new names for some people? The Bible doesn’t give us His reasons, but perhaps it was to let them know they were destined for a new mission in life. The new name was a way to reveal the divine plan and also to assure them that God’s plan would be fulfilled in them.
Was the apostle Paul married?	Answer The Bible never says whether Paul was married or not. Some think that he was at one time based on what he said in 1 Corinthians 9:5, "don’t we have the right to take a believing wife along with us, as do the other apostles and the Lord’s brothers and Cephas?" If Paul was married at one time, his wife likely passed away considering he never mentions her in any of his writings. Paul declared that he had the gift of celibacy in 1 Corinthians 7:1\-7\. Paul’s statement to the unmarried and widows in the Corinthian church gives evidence that he was not married at the time of his writing the letter: “Now to the unmarried and the widows I say: It is good for them to stay unmarried, as I am. But if they cannot control themselves, they should marry, for it is better to marry than to burn with passion” (1 Corinthians 7:8\-9\). Clearly, he was not married at that time, but whether he married afterward is also a matter of speculation. Some believe that the apostle Paul was married because history tells us that a member of the Sanhedrin was required to be married. However, Paul never stated that he was a member of the Sanhedrin. He definitely seemed to be on the path, "I was advancing in Judaism beyond many Jews of my own age and was extremely zealous for the traditions of my fathers" (Galatians 1:14\). However, Paul might not have advanced that far before he converted to Christ. So, was the apostle Paul married? It is possible that he was at one time, but again, the Bible does not specifically say.
What should be the Christian view of Harry Potter?	Answer As the popularity of the Harry Potter series continues to grow, Christian parents are left with some difficult questions. Some believe that the magical world of Harry Potter is little more than harmless fun and fantasy. Others fear that these books and movies are an invitation to the occult. Regardless of a parent’s viewpoint, Harry Potter has become unavoidable, as he now boldly lines the shelves of children’s bookstores, public libraries, and schools. Without question, Christians should have some concerns and need to use careful discernment in deciding whether or not to allow their children to immerse themselves in the world of Harry Potter. Harry Potter books and films are full of stereotypical magic. Witchcraft and wizardry are central themes, and the lead roles are played by wizards, witches, and other magical creatures. Although the characters practice casting spells, reading crystal balls, etc., they do not communicate with spiritual (supernatural) forces. While this may be considered a positive, one definite negative is that there is no higher power to answer to at all. Unlike other fantasy children’s stories that contain witches and the like, such as C. S. Lewis’s The Chronicles of Narnia, the Harry Potter books do not have a positive biblical worldview. The distinction between good and bad can become blurred as both the "good" and "evil" characters participate in different types witchcraft and magic. The Bible clearly condemns all kinds of witchcraft, sorcery and spiritism (Deuteronomy 18:10\-11\). Philippians 4:8 says to "fill your minds with those things that are good and that deserve praise: things that are true, noble, right, pure, lovely, and honorable." So does this mean that all Christians should avoid Harry Potter altogether? For some families, the answer to this is yes. The Harry Potter series may not be for young or spiritually immature children, as they may not have the ability to distinguish between reality and fantasy, right and wrong, or good and evil. At best, they may be left confused about God’s views about the occult, and at worst, they may become enchanted by the magical existence of Harry and his friends, becoming desensitized to occult lifestyles. In addition, there are issues such as violence, lying, and mildly foul language that each Christian family will be sensitive to at different levels. On the other hand, there are positive aspects to Harry Potter. Love is shown through selflessness and self\-sacrifice; Harry’s own mother died to save him. There is a sense of justice, as good always triumphs over evil. Harry faces his fears and finds courage, even risking his own life for greater good. Friendships are defined by loyalty and unending devotion, even to the point of death. To any family that is facing the debate with their children about whether or not they should be allowed to watch or read Harry Potter, good advice is found in the Scriptures: "Do not be anxious about anything, but in everything, 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" (Philippians 4:6\-7\). The Bible tells us that God cares about what happens to us, and so we should give all of our worries to Him (1 Peter 5:7\). Christian parents have the responsibility to teach their children about virtues that please God and about the spiritual forces that we are up against (Ephesians 6:12\). When a child gets to a point where he or she has a personal relationship with God and is able to fully discern between what is good and bad according to God’s standards, a parent\-led discussion of the Harry Potter books and movies might serve as a way to teach godly discernment and raise up wise Christian thinkers.
Did the people in the Bible have last names?	Answer People in Bible times did not really have last names like we think of last names today. They frequently went by something similar to “Simon, son of Jonah” (Matthew 16:17\). The phrase “son of Jonah” identified Simon as a different Simon than all the other Simons by this family connection. This functioned very close to a last name. Today, our last names use the same distinction. John Smith identifies John as a part of the Smith family. Sometimes a person was identified by his tribe, such as “Aaron, the Levite” (Exodus 4:14\), which differentiated that particular Aaron from the Aarons in other tribes. In the same way, Jesus was called Jesus of Nazareth to indicate His hometown (Matthew 26:71; John 18:5\). Others in biblical times used their occupations as a functional last name, such as “[Simon the tanner](Simon-the-tanner.html)” (Acts 10:6\). “Tanner” wasn’t his last name, but a way to distinguish him from other Simons in the area who had a different occupation. Judas Iscariot’s name was given to him to designate his native place, Carioth, or Kerioth, a small town in the tribe of Judah. Matthew, one of the Twelve and author of the gospel bearing his name, refers to himself as “Matthew the tax\-collector” (Matthew 10:3\), which reveals not only his occupation, but the astounding fact that even someone as lowly and despised as a tax collector could be chosen by Jesus to become His follower. We sometimes think the name “Jesus Christ” refers to His first and last names. But it really means “Jesus, who is the Christ / Messiah.” Originally, the title took the form of “Jesus, the Christ,” but it has become common usage to shorten His name to Jesus Christ. This holy name means “Jesus, the Christ who is the Messiah, the anointed one who saves His people from their sins.”
Who was Mary Magdalene?	Answer Mary Magdalene was a woman from whom Jesus cast out seven demons (Luke 8:2\). The name Magdalene likely indicates that she came from Magdala, a city on the southwest coast of the Sea of Galilee. After Jesus cast seven demons from her, she became one of His followers. Mary Magdalene has been associated with the “woman in the city who was a sinner” (Luke 7:37\) who washed Jesus’ feet, but there is no scriptural basis for making that connection. Mary Magdalene is nowhere in the Bible identified as a prostitute or as an immoral woman, despite popular portrayals of her as such. Mary Magdalene is also often associated with the woman whom Jesus saved from stoning after she had been taken in adultery (John 8:1–11\). But, again, this is an association with no evidence. The movie The Passion of the Christ made this connection. This view is possible but unlikely, and it is certainly not taught in the Bible. Mary Magdalene witnessed most of the events surrounding the crucifixion. She was present at the mock trial of Jesus; she heard Pontius Pilate pronounce the death sentence; and she saw Jesus beaten and humiliated by the crowd. She was one of the women who stood near Jesus during the crucifixion to try to comfort Him. The earliest witness to the resurrection of Jesus, she was sent by Jesus to tell the others (John 20:11\-18\). Although this is the last mention of her in the Bible, she was probably among the women who gathered with the apostles to await the promised coming of the Holy Spirit (Acts 1:14\). The fiction novel “The DaVinci Code” made the claim that Jesus and Mary Magdalene were married. Some of the non\-biblical early Christian writings (considered heresy by the early Christians) hint at a special relationship between Mary Magdalene and Jesus. However, there is no evidence whatsoever to support the belief that Jesus and Mary Magdalene were married. The Bible does not even hint at such an idea.
What happened in the intertestamental period?	Answer The time between the last writings of the Old Testament and the appearance of Christ is known as the “intertestamental” (or “between the testaments”) period. It lasted from the prophet Malachi’s time (about 400 BC) to the preaching of John the Baptist (about AD 25\). Because there was no prophetic word from God during the period from Malachi to John, some refer to it as the “400 silent years.” The political, religious, and social atmosphere of Israel changed significantly during this period. Much of what happened was predicted by the prophet Daniel. (See Daniel chapters 2, 7, 8, and 11 and compare to historical events.) Israel was under the control of the [Persian Empire](Medo-Persian-empire.html) about 539–332 BC. The Persians allowed the Jews to practice their religion with little interference. They were even allowed to rebuild and worship at the temple (2 Chronicles 36:22–23; Ezra 1:1–4\). This span of time included the last 100 years of the Old Testament period and about the first 100 years of the intertestamental period. This time of relative peace and contentment was just the calm before the storm. During the intertestamental period, Alexander the Great defeated Darius of Persia, bringing [Greek rule](Greek-empire.html) to the world. Alexander was a student of Aristotle and was well\-educated in Greek philosophy and politics. Alexander required that Greek culture be promoted in every land that he conquered. As a result, the Hebrew Old Testament was translated into Greek, becoming the translation known as the [Septuagint](septuagint.html). Most of the New Testament references to Old Testament Scripture use the Septuagint phrasing. Alexander did allow religious freedom for the Jews, though he still strongly promoted Greek lifestyles. This was not a good turn of events for Israel, since the Greek culture was very worldly, humanistic, and ungodly. After Alexander died, [Judea](Judea-in-the-Bible.html) was ruled by a series of successors, culminating in the Selucid king [Antiochus Epiphanes](Antiochus-Epiphanes.html). Antiochus did far more than refuse religious freedom to the Jews. Around 167 BC, he overthrew the rightful line of the priesthood and desecrated the temple, defiling it with unclean animals and a pagan altar (see Mark 13:14 for a similar event to take place in the future). Antiochus’ act was the religious equivalent of rape. Eventually, Jewish resistance to Antiochus, led by [Judas Maccabeus](Judas-Maccabeus.html) and the [Hasmoneans](Hasmoneans.html), restored the rightful priests and rescued the temple. The period of the Maccabean Revolt was one of war, violence, and infighting. Around 63 BC, Pompey of [Rome](Roman-empire.html) conquered Israel, putting all of Judea under control of the Caesars. This eventually led to Herod being made king of Judea by the Roman emperor and senate. This is the nation that taxed and controlled the Jews and eventually executed the Messiah on a Roman cross. Roman, Greek, and Hebrew cultures were now mixed together in Judea. During the span of the Greek and Roman occupations, two important political/religious groups emerged in Israel. The Pharisees added to the Law of Moses through oral tradition and eventually considered their own laws more important than God’s (see Mark 7:1–23\). While Christ’s teachings often agreed with the Pharisees, He railed against their hollow legalism and lack of compassion. The Sadducees represented the aristocrats and the wealthy. The Sadducees, who wielded power through the Sanhedrin, rejected all but the Mosaic books of the Old Testament. They refused to believe in resurrection and were generally shadows of the Greeks, whom they greatly admired. The events of the intertestamental period set the stage for Christ and had a profound impact on the Jewish people. Both Jews and pagans from other nations were becoming dissatisfied with religion. The pagans were beginning to question the validity of polytheism. Romans and Greeks were drawn from their mythologies toward the Hebrew Scriptures, now easily accessible in Greek or Latin. The Jews, however, were despondent. Once again, they were conquered, oppressed, and polluted. Hope was running low; faith was even lower. They were convinced that now the only thing that could save them and their faith was the appearance of the Messiah. Not only were people primed and ready for the Messiah, but God was moving in other ways as well: the Romans had built roads (to aid the spread of the gospel); everyone understood a common language, [Koine Greek](Koine-Greek.html) (the language of the New Testament); and there was a fair amount of peace and freedom to travel (further aiding the dissemination of the gospel). The New Testament tells the story of how hope came, not only for the Jews but for the entire world. Christ’s fulfillment of prophecy was anticipated and recognized by many who sought Him out. The stories of the Roman centurion, the wise men, and the Pharisee Nicodemus show how Jesus was recognized as the Messiah by those from several different cultures. The “[400 years of silence](400-years-of-silence.html)” of the intertestamental period were broken by the greatest story ever told—the gospel of Jesus Christ!
Is there any truth to The Da Vinci code?	Answer Is there truth to Dan Brown’s bestseller The Da Vinci Code? It is important to remember that The Da Vinci Code is entirely fictional. As much as author Dan Brown would like us to believe, The Da Vinci Code has no solid basis historically, biblically, or theologically. The Da Vinci Code is essentially an attempt to "humanize" Jesus Christ by inventing a story of how His true identity was distorted and hidden for nearly two thousand years. In the book, Jesus was married to Mary Magdalene and had children. Mary Magdalene and Jesus’ descendants were the “holy grail” that carries the blood of Christ. The Da Vinci Code states that these facts about Jesus Christ were covered up by the early church in order to protect the idea of Jesus’ divinity. All the Christian books which told of Jesus’ relationship with Mary Magdalene were destroyed, and any evidence of such a relationship was covered up. Again, The Da Vinci Code is fiction. It has no basis in reality. It is a well\-written, entertaining book, but that’s all there is to it. Dan Brown is of the persuasion that these ideas about Jesus are true. Since there is no historical, biblical, or theological basis for his beliefs, Dan Brown presented them in a fictional account. But the truth is that Jesus was not married to Mary Magdalene or anyone else. Jesus did not have any children. Yes, the early church attempted to destroy many “gospels” about Jesus, but they did so because they were almost universally recognized as heretical, not to cover anything up. Even these “gospels” only give hints of a relationship between Jesus and Mary Magdalene. The church did not cover up the truth about Jesus being married to Mary Magdalene. Rather, the church protected the truth about Jesus being God in the flesh (John 1:1, 14\). The Da Vinci Code is in reality an attack on the Person of Jesus Christ. People do not want to believe that Jesus is God or that He is the Savior, so they make up falsehoods about Him in order to create a false Jesus that they can believe in. That is what The Da Vinci Code is all about—presenting a false view of who Jesus Christ truly was and then explaining why this “truth” has been "hidden" for nearly 2000 years.
Why did God choose Israel to be His chosen people?	Answer Speaking of the nation of Israel, Deuteronomy 7:7\-9 tells us, “The LORD did not set His affection on you and choose you because you were more numerous than other peoples, for you were the fewest of all peoples. But it was because the LORD loved you and kept the oath He swore to your forefathers that He brought you out with a mighty hand and redeemed you from the land of slavery, from the power of Pharaoh king of Egypt. Know therefore that the LORD your God is God; He is the faithful God, keeping His covenant of love to a thousand generations of those who love Him and keep His commands.” God chose the nation of Israel to be the people through whom Jesus Christ would be born—the Savior from sin and death (John 3:16\). God first promised the Messiah after Adam and Eve’s fall into sin (Genesis chapter 3\). God later confirmed that the Messiah would come from the line of Abraham, Isaac, and Jacob (Genesis 12:1\-3\). Jesus Christ is the ultimate reason why God chose Israel to be His special people. God did not need to have a chosen people, but He decided to do it that way. Jesus had to come from some nation of people, and God chose Israel. However, God’s reason for choosing the nation of Israel was not solely for the purpose of producing the Messiah. God’s desire for Israel was that they would go and teach others about Him. Israel was to be a nation of priests, prophets, and missionaries to the world. God’s intent was for Israel to be a distinct people, a nation who pointed others towards God and His promised provision of a Redeemer, Messiah, and Savior. For the most part, Israel failed in this task. However, God’s ultimate purpose for Israel—that of bringing the Messiah into the world—was fulfilled perfectly in the Person of Jesus Christ.
What does the Christian fish symbol mean (ixthus / icthus)?	Answer The Christian fish symbol is one of the most ubiquitous symbols of Christianity. Apart from the cross, the fish symbol is probably the most recognizable symbol of faith. It is found on cars, Bible covers, tattoos, and more. The link between Christ and a simple line drawing of a fish is not readily apparent and requires a little explanation. Briefly, the fish symbol is based on a Greek acronym for the phrase Jesus Christ, God’s Son, Savior. In Greek, the phrase is Ίησοῦς Χριστός, Θεοῦ Υἱός, Σωτήρ. When we take the first letter from each word in that phrase, we have ΙΧΘΥΣ, which happens to be the Greek word for “fish” (ixthus or icthus—the spelling can vary in English). Some versions of the Christian fish symbol contain the Greek letters inside or underneath the symbol itself. The Christian fish symbol also brings to mind several events in Jesus’ ministry. Twice, Jesus provided a miraculous draught of fish for His disciples (Luke 5:4–7; John 21:4–6\). He ate fish with His disciples on at least two occasions after His resurrection (Luke 24:42; John 21:13\). The miracle of the temple coin involved a fish (Matthew 17:27\). And of course the feeding of five thousand and the feeding of the four thousand started with a lunch that included fish (Matthew 14:15–21; 15:32–38\). During the early days of Christianity, Christians were often put to death for practicing their faith, so they worshiped in secret places. A fish painted or etched on the outside door of a house let other Christians know that they would be safe and welcome inside. The ancient [catacombs](Christian-catacombs.html) in Rome are filled with images of fish, carved there by Christians hiding from persecution. Jesus Christ, God’s Son, Savior is a wonderful summary of biblical truth regarding the Lord, and the Christian fish symbol is a beautiful way to express faith in Him. But following Christ involves much more than sporting an ixthus on the back of one’s car. Jesus spoke often of the necessity of inward truth as opposed to outward shows of religion. Those who use a Christian fish symbol should make sure they actually know Christ, trust Him as Savior, and obey Him as Lord.
What were the Urim and Thummim?	Answer The Urim ("lights") and Thummim ("perfections") were gemstones that were carried by the high priest of Israel on the ephod / priestly garments. They were used by the high priest to determine God’s will in some situations. Some propose that God would cause the Urim and Thummim to light up in varying patterns to reveal His decision. Others propose that the Urim and Thummim were kept in a pouch and were engraved with symbols identifying yes / no and true / false. It is unclear whether the Urim and Thummim were on, by, or in the high priest’s ephod. No one knows the precise nature of the Urim and Thummim or exactly how they were used. The Bible simply does not give us enough information. References to the Urim and Thummim are rare in the Bible. They are first mentioned in the description of the breastplate of judgment (Exodus 28:30; Leviticus 8:8\). When Joshua succeeded Moses as leader over Israel, he was to receive answers from God by means of the Urim through [Eleazar](Eleazar-in-the-Bible.html) the high priest (Numbers 27:21\). The Urim and Thummim are next mentioned in Moses’ dying blessing upon Levi (Deuteronomy 33:8\). The following Scriptures likely also speak of the Urim and Thummim: Joshua 7:14\-18; 1 Samuel 14:37\-45; and 2 Samuel 21:1\.
Are there any black people mentioned in the Bible?	Answer We can say with a fair degree of certainty that, yes, the Bible does mention black people, although the Bible does not explicitly identify any person as being black\-skinned. Neither does the Bible specifically identify any person as being white\-skinned. A person’s skin color is rarely mentioned in the Bible; the color of one’s skin is meaningless to the basic message of the Bible. The vast majority of the Bible’s narrative takes place in the Middle East, in and around Israel. Neither “black” nor “white” people are common in these regions. The majority of people in the Bible are Semitic and would have been light to dark brown in complexion. Ultimately, it does not matter what skin color the people in the Bible had. Some scholars guess that Moses’ wife, [Zipporah](Zipporah-in-the-Bible.html), was black since she was a Cushite (Numbers 12:1\). [Cush](Cush-in-the-Bible.html) is an ancient name for an area of Africa. The [Shulammite](Shulammite-dark-skin.html) may have been black (Song of Solomon 1:5\), although the context indicates that her skin was dark due to working in the sun. Some propose that Bathsheba (2 Samuel 11:3\) was black. Some believe that the [Queen of Sheba](Queen-of-Sheba.html) who visited Solomon (1 Kings 10:1\) was black. [Simon of Cyrene](Simon-of-Cyrene.html) (Matthew 27:32\) may have been black, and also “Simeon called Niger” in Acts 13:1\. The Ethiopian eunuch in Acts 8:37 was almost certainly black. Ethiopians are mentioned about 40 times in the Bible, and we can assume that these are references to black people, since Ethiopians are black. The prophet Jeremiah asked, “Can the Ethiopian change his skin?” (Jeremiah 13:23\)—the natural assumption is that Jeremiah refers to black skin. Most Bible teachers believe that black people are descendants of Noah’s son Ham (Genesis 10:6–20\), but we cannot be sure since the Bible does not specifically say. When it comes to skin color, the Bible is consistently silent. The color of the skin is not as important to God as the condition of the heart. The gospel is universal good news. Black people, white people, and every shade in between are invited to come to Christ for salvation. By the grace of God we can take our eyes off of the skin and focus on the soul.
Who were the early church fathers?	Answer The early church fathers fall into three basic categories: [apostolic fathers](Apostolic-Fathers.html), ante\-Nicene church fathers, and post\-Nicene church fathers. The apostolic church fathers were the ones like [Clement of Rome](Clement-of-Rome.html) who were contemporaries of the apostles and were probably taught by them, carrying on the tradition and teaching of the apostles themselves. Linus, mentioned in 2 Timothy 4:21, became the bishop of Rome, and Clement took over from Linus. Both Linus and Clement of Rome, therefore, are considered apostolic fathers. However, there appear to be no writings of Linus that have survived, while many of the writings of Clement of Rome survived. The apostolic fathers would have largely passed from the scene by the beginning of the second century, except for those few who might have been disciples of John, such as Polycarp. The tradition is that the apostle John died in Ephesus around A.D. 98\. The ante\-Nicene fathers were those who came after the apostolic fathers and before the [Council of Nicea](council-of-Nicea.html) in A.D. 325\. Such individuals as [Irenaeus](Irenaeus-of-Lyons.html), [Ignatius](Ignatius-of-Antioch.html), and [Justin Martyr](Justin-Martyr.html) are ante\-Nicene fathers. The post\-Nicene church fathers are those who came after the Council of Nicea in A.D. 325\. These are such noted men as [Augustine](Saint-Augustine.html), bishop of Hippo, who is often called the father of the \[Roman Catholic] Church because of his great work in Church doctrine; [Chrysostom](John-Chrysostom.html), called the “golden\-mouthed” for his excellent oratorical skills; and [Eusebius](Eusebius-of-Caesarea.html), who wrote a history of the church from the birth of Jesus to A.D. 324, one year before the Council of Nicea. He is included in the post\-Nicene era since he did not write his history until after the Council of Nicea was held. Other post\-Nicene fathers were [Jerome](Saint-Jerome.html), who translated the Greek New Testament into the Latin Vulgate, and [Ambrose](Ambrose-of-Milan.html), who was largely responsible for Augustine’s conversion to Christianity. So, what did the early church fathers believe? The apostolic fathers were very concerned about the proclamation of the gospel being just as the apostles themselves proclaimed it. They were not interested in formulating theological doctrine, for the gospel they had learned from the apostles was quite sufficient for them. The apostolic fathers were as zealous as the apostles themselves in rooting out and exposing any false doctrine that cropped up in the early church. The orthodoxy of the message was preserved by the apostolic fathers' desire to stay true to the gospel taught to them by the apostles. The ante\-Nicene fathers also tried to stay true to the gospel, but they had an additional worry. Now there were several spurious writings claiming to have the same weight as the established writings of Paul, Peter, and Luke. The reason for these spurious documents was evident. If the body of Christ could be persuaded to receive a false document, then error would creep into the church. So the ante\-Nicene fathers spent a lot of their time defending the Christian faith from false doctrine, and this led to the beginnings of the formation of accepted church doctrine. The post\-Nicene fathers carried out the mission of defending the gospel against all kinds of heresies, so more and more the post\-Nicene fathers grew interested in methods of defending the gospel and less interested in transmitting the gospel in a true and pure form. Thus, they began to slowly fall away from the orthodoxy that was the hallmark of the apostolic fathers. This was the age of the theologian and endless discussions on secondary topics. The early church fathers are an example to us of what it means to follow Christ and defend the truth. None of the early church fathers were perfect, just as none of us are perfect. Some of the early church fathers held beliefs that most Christians today consider to be incorrect. What eventually developed into Roman Catholic theology had its roots in the writings of the post\-Nicene fathers. While we can gain knowledge and insight by studying the early church fathers, ultimately our faith must be in the Word of God, not in the writings of early Christian leaders. Only God’s Word is the infallible guide for faith and practice.
What is a Daniel Fast?	Answer The Daniel Fast is a partial fast based on two accounts of the prophet Daniel fasting. When done as a [fast](fasting-Christian.html), it is intended to be a time of drawing closer to God. The Daniel Fast, or perhaps more properly the “Daniel Diet,” has also been popularized as a healthy eating regime. In either case, the fast usually lasts ten to twenty\-one days. Some adopt principles of the food plan into their lifelong diet. The Daniel Fast is so called because it is based on the way the prophet Daniel is recorded to have eaten in Daniel 1 and Daniel 10\. When Daniel, Hananiah, Mishael, Azariah, and other young Israelite men were taken into Nebuchadnezzar’s service, they were to be given food and wine from the king’s table while undergoing a three\-year training program. “But Daniel resolved not to defile himself with the royal food and wine, and he asked the chief official for permission not to defile himself this way” (Daniel 1:8\). It is likely the royal food did not follow kosher laws. The official was fearful that Daniel would be unhealthy and that the king would be upset. So Daniel asked him to do a ten\-day test in which he and his three companions would eat vegetables (or “pulses”) and drink water. “At the end of the ten days they looked healthier and better nourished than any of the young men who ate the royal food. So the guard took away their choice food and the wine they were to drink and gave them vegetables instead” (Daniel 1:15–16\). Later, under the rule of Cyrus, Daniel received a frightening vision. He “mourned for three weeks. \[He] ate no choice food; no meat or wine touched \[his] lips; and \[he] used no lotions at all until the three weeks were over” (Daniel 10:2–3\). Then Daniel saw an angel who explained the vision to him and strengthened him. The fast was a time of mourning for Daniel and also part of how he “set \[his] mind to gain understanding and to humble \[himself] before \[his] God” (Daniel 10:12\). Since the Daniel Fast is only styled after Daniel’s eating pattern, which is not elaborated on in the Bible, different resources have different regulations for what can and cannot be consumed while on the fast. Generally speaking, the eating plan is comparable to a vegan diet, though with more restrictions. All meat and animal products are disallowed (meat, eggs, fish, dairy), as are sweeteners (added sugar and natural sweeteners like honey or agave), solid fats, yeast, caffeine, alcohol, additives, and processed foods. The Daniel Fast includes vegetables, fruits, legumes, whole grains, nuts, seeds, and water. These guidelines are based on Daniel’s requesting “nothing but vegetables to eat and water to drink” (Daniel 1:12\) and eating “no choice food; no meat or wine” (Daniel 10:3\). The Hebrew word for “vegetables” is sometimes translated as “pulses” and is thought to refer to food that comes from a seed. “Choice food” is seen to include things like sugar and sweeteners. Those following the Daniel Fast are not limited in the amount of the approved foods they can eat. That being said, part of the benefit of a fast from a spiritual perspective is spending less time with food and more time focused on God. In fasting the intent is to deny the flesh and be reminded of our need for God and to draw near to Him. Those using a Daniel Fast primarily as a healthy\-eating program often find unprocessed food to be more satiating, and thus they naturally eat less. The medical community seems to agree that the Daniel Fast is well\-tolerated and can have some health benefits for people. As the Daniel Fast has become more popularized in culture, at least one study has been done on its physical effects, the results of which can be reviewed [here](https://www.ncbi.nlm.nih.gov/pmc/articles/PMC2941756/). It is important for believers to care for their bodies. In discussing sexual immorality, 1 Corinthians 6:19–20 says, “Do you not know that your bodies are temples of the Holy Spirit, who is in you, whom you have received from God? You are not your own; you were bought at a price. Therefore honor God with your bodies.” Our bodies ultimately belong to God; we should steward them wisely, which includes taking care of our physical health. From a spiritual perspective, a Daniel Fast can be a helpful way to focus on God. Changing our habits and not relying so much on the comforts of food can be a physical reminder that we rely on God. True satisfaction is found only in Him. Those wanting to use the Daniel Fast in this way should be certain of their motives and make steps to use the fast in a way that will be spiritually beneficial. For example, spend more time with God in prayer and in reading His Word while on the fast. Also, be certain to prepare in advance for the dietary changes. Without proper preparation, the Daniel Fast could cause an overemphasis on food instead of being a tool for spiritual growth, particularly in cultures where fad diets abound and where processed or prepared foods are popular. There are ample resources online and in book form to help people complete a Daniel Fast. Pray for God’s wisdom before beginning, and then trust Him to guide along the way.
What is the Apostles' Creed?	Answer The Apostles’ Creed is not found in the Bible. The Apostles’ Creed was not written by the apostles. Rather, it was written at least 150 years after the apostles had all died. It is called the Apostles’ Creed because it is supposed to be a record of what the apostles taught. The Apostles' Creed is as follows: I believe in God, the Father Almighty, the Creator of heaven and earth, and in Jesus Christ, His only Son, our Lord: Who was conceived of the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died, and was buried. He descended into hell. The third day He arose again from the dead. He ascended into heaven and sits at the right hand of God the Father Almighty, whence He shall come to judge the living and the dead. I believe in the Holy Spirit, the holy catholic church, the [communion of saints](communion-of-the-saints.html), the forgiveness of sins, the resurrection of the body, and life everlasting. Amen. The Apostles' Creed is a good summary of Christian doctrine. However, there are two primary concerns with the Apostles' Creed. First, in regards to the phrase "He descended into hell" – please see our article on "[Did Jesus go to hell between His death and resurrection?](did-Jesus-go-to-hell.html)" Second, in regards to "the holy catholic church," this does not refer to the Roman Catholic Church as we know it today. The word catholic means “universal.” The true "catholic" church is all those who have placed their faith in Jesus Christ for salvation. Please see our article on the [universal church](universal-local-church.html).
Is there such a thing as absolute truth / universal truth?	Answer In order to understand absolute or universal truth, we must begin by defining truth. Truth, according to the dictionary, is “conformity to fact or actuality; a statement proven to be or accepted as true.” Some people would say that there is no true reality, only perceptions and opinions. Others would argue that there must be some absolute reality or truth. One view says that there are no absolutes that define reality. Those who hold this view believe everything is relative to something else, and thus there can be no actual reality. Because of that, there are ultimately no moral absolutes, no authority for deciding if an action is positive or negative, right or wrong. This view leads to “situational ethics,” the belief that what is right or wrong is relative to the situation. There is no right or wrong; therefore, whatever feels or seems right at the time and in that situation is right. Of course, situational ethics leads to a subjective, “whatever feels good” mentality and lifestyle, which has a devastating effect on society and individuals. This is postmodernism, creating a society that regards all values, beliefs, lifestyles, and truth claims as equally valid. The other view holds that there are indeed absolute realities and standards that define what is true and what is not. Therefore, actions can be determined to be either right or wrong by how they measure up to those absolute standards. If there are no absolutes, no reality, chaos ensues. Take the law of gravity, for instance. If it were not an absolute, we could not be certain we could stand or sit in one place until we decided to move. Or if two plus two did not always equal four, the effects on civilization would be disastrous. Laws of science and physics would be irrelevant, and commerce would be impossible. What a mess that would be! Thankfully, two plus two does equal four. There is absolute truth, and it can be found and understood. To make the statement that there is no absolute truth is illogical. Yet, today, many people are embracing a cultural relativism that denies any type of absolute truth. A good question to ask people who say, “There is no absolute truth” is this: “Are you absolutely sure of that?” If they say “yes,” they have made an absolute statement—which itself implies the existence of absolutes. They are saying that the very fact there is no absolute truth is the one and only absolute truth. Beside the problem of self\-contradiction, there are several other logical problems one must overcome to believe that there are no absolute or universal truths. One is that all humans have limited knowledge and finite minds and, therefore, cannot logically make absolute negative statements. A person cannot logically say, “There is no God” (even though many do so), because, in order to make such a statement, he would need to have absolute knowledge of the entire universe from beginning to end. Since that is impossible, the most anyone can logically say is “With the limited knowledge I have, I do not believe there is a God.” Another problem with the denial of absolute truth/universal truth is that it fails to live up to what we know to be true in our own consciences, our own experiences, and what we see in the real world. If there is no such thing as absolute truth, then there is nothing ultimately right or wrong about anything. What might be “right” for you does not mean it is “right” for me. While on the surface this type of relativism seems to be appealing, what it means is that everybody sets his own rules to live by and does what he thinks is right. Inevitably, one person’s sense of right will soon clash with another’s. What happens if it is “right” for me to ignore traffic lights, even when they are red? I put many lives at risk. Or I might think it is right to steal from you, and you might think it is not right. Clearly, our standards of right and wrong are in conflict. If there is no absolute truth, no standard of right and wrong that we are all accountable to, then we can never be sure of anything. People would be free to do whatever they want—murder, rape, steal, lie, cheat, etc., and no one could say those things would be wrong. There could be no government, no laws, and no justice, because one could not even say that the majority of the people have the right to make and enforce standards upon the minority. A world without absolutes would be the most horrible world imaginable. From a spiritual standpoint, this type of relativism results in religious confusion, with no one true religion and no way of having a right relationship with God. All religions would therefore be false because they all make absolute claims regarding the afterlife. It is not uncommon today for people to believe that two diametrically opposed religions could both be equally “true,” even though both religions claim to have the only way to heaven or teach two totally opposite “truths.” People who do not believe in absolute truth ignore these claims and embrace a more tolerant universalism that teaches all religions are equal and all roads lead to heaven. People who embrace this worldview vehemently oppose evangelical Christians who believe the Bible when it says that Jesus is “the way, and the truth, and the life” and that He is the ultimate manifestation of truth and the only way one can get to heaven (John 14:6\). Tolerance has become the one cardinal virtue of the postmodern society, the one absolute, and, therefore, intolerance is the only evil. Any dogmatic belief—especially a belief in absolute truth—is viewed as intolerance, the ultimate sin. Those who deny absolute truth will often say that it is all right to believe what you want, as long as you do not try to impose your beliefs on others. But this view itself is a belief about what is right and wrong, and those who hold this view most definitely do try to impose it on others. They set up a standard of behavior which they insist others follow, thereby violating the very thing they claim to uphold—another self\-contradicting position. Those who hold such a belief simply do not want to be accountable for their actions. If there is absolute truth, then there are absolute standards of right and wrong, and we are accountable to those standards. This accountability is what people are really rejecting when they reject absolute truth. The denial of absolute truth/universal truth and the cultural relativism that comes with it are the logical result of a society that has embraced the theory of evolution as the explanation for life. If naturalistic evolution is true, then life has no meaning, we have no purpose, and there cannot be any absolute right or wrong. Man is then free to live as he pleases and is accountable to no one for his actions. Yet no matter how much sinful men deny the existence of God and absolute truth, they still will someday stand before Him in judgment. The Bible declares that “…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 men 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” (Romans 1:19\-22\). Is there any evidence for the existence of absolute truth? Yes. First, there is the human conscience, that certain “something” within us that tells us the world should be a certain way, that some things are right and some are wrong. Our conscience convinces us there is something wrong with suffering, starvation, rape, pain, and evil, and it makes us aware that love, generosity, compassion, and peace are positive things for which we should strive. This is universally true in all cultures in all times. The Bible describes the role of the human conscience in Romans 2:14\-16: “Indeed, when Gentiles, who do not have the law, do by nature things required by the law, they are a law for themselves, even though they do not have the law, since they show that the requirements of the law are written on their hearts, their consciences also bearing witness, and their thoughts now accusing, now even defending them. This will take place on the day when God will judge men’s secrets through Jesus Christ, as my gospel declares.” The second evidence for the existence of absolute truth is science. Science is simply the pursuit of knowledge, the study of what we know and the quest to know more. Therefore, all scientific study must by necessity be founded upon the belief that there are objective realities existing in the world and these realities can be discovered and proven. Without absolutes, what would there be to study? How could one know that the findings of science are real? In fact, the very laws of science are founded on the existence of absolute truth. The third evidence for the existence of absolute truth/universal truth is religion. All the religions of the world attempt to give meaning and definition to life. They are born out of mankind’s desire for something more than simple existence. Through religion, humans seek God, hope for the future, forgiveness of sins, peace in the midst of struggle, and answers to our deepest questions. Religion is really evidence that mankind is more than just a highly evolved animal. It is evidence of a higher purpose and of the existence of a personal and purposeful Creator who implanted in man the desire to know Him. And if there is indeed a Creator, then He becomes the standard for absolute truth, and it is His authority that establishes that truth. Fortunately, there is such a Creator, and He has revealed His truth to us through His Word, the Bible. Knowing absolute truth/universal truth is only possible through a personal relationship with the One who claims to be the Truth—Jesus Christ. Jesus claimed to be the only way, the only truth, the only life and the only path to God (John 14:6\). The fact that absolute truth does exist points us to the truth that there is a sovereign God who created the heavens and the earth and who has revealed Himself to us in order that we might know Him personally through His Son Jesus Christ. That is the absolute truth.
What is the meaning of BC and AD (B.C. and A.D.)?	Answer It is commonly thought that B.C. stands for “before Christ” and A.D. stands for “after death.” This is only half correct. How could the year 1 B.C. have been “before Christ” and A.D. 1 been “after death”? B.C. does stand for “before Christ.” A.D. actually stands for the Latin phrase anno domini, which means “in the year of our Lord.” The B.C./A.D. dating system is not taught in the Bible. It actually was not fully implemented and accepted until several centuries after Jesus’ death. It is interesting to note that the purpose of the B.C./A.D. dating system was to make the birth of Jesus Christ the dividing point of world history. However, when the B.C./A.D. system was being calculated, a mistake was made in pinpointing the year of Jesus’ birth. Scholars later determined that Jesus was born around 6—4 B.C., not A.D. 1\. That is not the crucial issue. The birth, life, ministry, death, and resurrection of Christ are the “turning points” in world history. It is fitting, therefore, that Jesus Christ is the separation of “old” and “new.” B.C. was “before Christ,” and since His birth, we have been living “in the year of our Lord.” Viewing our era as “the year of our Lord” is appropriate because He is Lord. Philippians 2:10–11 says, “That at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.” In recent times, there has been a push to replace the B.C. and A.D. labels with B.C.E and C.E., meaning “before common era” and “common era,” respectively. The change is simply one of semantics—that is, AD 100 is the same as 100 CE; all that changes is the label. The advocates of the switch from BC/AD to BCE/CE say that the newer designations are better in that they are devoid of religious connotation and thus prevent offending other cultures and religions who may not see Jesus as “Lord.” The irony, of course, is that what distinguishes B.C.E from C.E. is still the life and times of Jesus Christ.
What are the seven spirits of God?	Answer The “seven spirits of God” are mentioned several times in the [book of Revelation](Book-of-Revelation.html): • Revelation 1:4–5, “John, To the seven churches in the province of Asia: Grace and peace to you from him who is, and who was, and who is to come, and from the seven spirits before his throne, and from Jesus Christ . . .” • Revelation 3:1, “To the angel of the church in Sardis write: These are the words of him who holds the seven spirits of God . . .” • Revelation 4:5, “From the throne came flashes of lightning, rumblings and peals of thunder. In front of the throne, seven lamps were blazing. These are the seven spirits of God.” • Revelation 5:6, “Then I saw a Lamb, looking as if it had been slain, standing at the center of the throne, encircled by the four living creatures and the elders. The Lamb had seven horns and seven eyes, which are the seven spirits of God sent out into all the earth.” The identity of “the seven spirits” is not explicit in these passages, but arriving at the proper interpretation is fairly straightforward. The “seven spirits” cannot be seven angelic beings such as seraphim or cherubim because of the context of Revelation 1:4\. John says that “grace and peace” are coming to the churches from three sources: “him who is, and who was, and who is to come” (verse 4\), “the seven spirits before the throne” (verse 4\), and “Jesus Christ” (verse 5\). This is a depiction of [the Trinity](Trinity-Bible.html): grace and peace are given by the Father, the Son, and the Holy Spirit, the three co\-equal Persons of the Godhead. In Revelation 3:1 Jesus “holds” the seven spirits of God. In John 15:26, Jesus “sends” the Holy Spirit from the Father. Both passages suggest the [superordinate role](economic-Trinity.html) of the Son and the subordinate role of the Spirit. In Revelation 4:5 the seven spirits of God are symbolized as seven burning lamps that are before God’s throne. This picture agrees with [Zechariah’s vision](visions-in-Zechariah.html) in which he sees the Holy Spirit symbolized as “a solid gold lampstand . . . with a bowl at the top and seven lamps on it” (Zechariah 4:2\). In Revelation 5:6 the seven spirits are the “seven eyes” of the Lamb, and they are “sent out into all the earth.” The seven eyes speak of the Spirit’s (and the Lamb’s) omniscience, and the fact that He is sent into all the earth speaks of His omnipresence. Once we identify the “seven spirits” as the Holy Spirit, the question remains, why are there “seven” of Him? The Bible, and especially the book of Revelation, uses the [number seven](number-7-seven.html) to refer to perfection and completion. John’s vision includes a picture of the perfect and complete Holy Spirit. Isaiah 11:2 also references the Holy Spirit using a seven\-fold description: “The Spirit of the LORD will rest on him—the Spirit of wisdom and of understanding, the Spirit of counsel and of power, the Spirit of knowledge and of the fear of the LORD.” The prophecy is that the Messiah would be empowered not by seven individual spirits but by the One Spirit, described seven ways: 1\) The Spirit of the LORD 2\) The Spirit of wisdom 3\) The Spirit of understanding 4\) The Spirit of counsel 5\) The Spirit of power 6\) The Spirit of knowledge 7\) The Spirit of the fear of the Lord The “seven spirits of God” in the book of Revelation are thus a reference to the Holy Spirit in the perfection of His manifold ministry.
What is the legend of the dogwood tree?	Answer The Bible does not tell us what type of wood the cross Jesus was crucified on was made of. Roman history does not go into specifics as to how the crosses were made or what type of wood was used. There is a legend that the cross was made of dogwood. This is unlikely considering the typical size of a dogwood tree. The legend of the dogwood tree, author unknown, is as follows: In Jesus’ time, the dogwood grew To a stately size and a lovely hue. 'Twas strong and firm, its branches interwoven. For the cross of Christ its timbers were chosen. Seeing the distress at this use of their wood Christ made a promise which still holds good: "Never again shall the dogwood grow Large enough to be used so. Slender and twisted, it shall be With blossoms like the cross for all to see. As blood stains the petals marked in brown, The blossom’s center wears a thorny crown. All who see it will remember Me Crucified on a cross from the dogwood tree. Cherished and protected, this tree shall be A reminder to all of My agony." Again, this is just a legend. It is a nice poem, but there is no biblical basis to it.
Does God hate gays / homosexuals?	Answer There is a “[church](Westboro-Baptist-Church.html)” in the United States that promotes the slogan “God hates fags.” This group pickets gay parades, gay bars, gay events, gay funerals, etc. This group also sometimes protests at military funerals, claiming that the soldier was killed because the USA is supporting the homosexual agenda. Is there any truth to their claims? Does God hate gay people? Proverbs 6:16\-19 tells us, “There are six things the LORD hates, seven that are detestable to him: haughty eyes, a lying tongue, hands that shed innocent blood, a heart that devises wicked schemes, feet that are quick to rush into evil, a false witness who pours out lies and a man who stirs up dissension among brothers.” Notice that homosexuality does not make this list. It would be more biblical to promote phrases such as “God hates liars” and “God hates murderers.” While the Bible declares that God hates all workers of iniquity (Psalm 5:5\), the Bible nowhere singles out homosexuals as objects of God’s hatred. That does not mean, however, the Bible approves of homosexuality. The Bible consistently tells us that homosexuality is a sin (Leviticus 18:22; Romans 1:26\-27; 1 Corinthians 6:9\). Romans 1:26\-27 teaches explicitly that homosexuality is a result of a continual rebellion against God. When people continue in disbelief, the Bible tells us that God “gives them over,” allowing them to experience their sinful desires and the resulting consequences. First Corinthians 6:9 proclaims that homosexuals will not inherit the kingdom of God. Homosexuality is immoral and unnatural. It is a disruption of the “natural order” and, more importantly, of God’s view of sexuality. With all that said, the Bible does not describe homosexuality as a greater sin than any other. All sin is offensive to God. Homosexuality is just one of the many things listed in 1 Corinthians 6:9\-10 that will keep a person from the kingdom of God. According to the Bible, all have sinned and are outside the kingdom of God in their own merit (Romans 3:23; 6:23\). No one is good enough. But God’s offer of forgiveness through Jesus Christ is extended to all people; anyone who puts his faith in Jesus can be forgiven of all his sin and become God’s child (John 1:12; 3:16–18; Ephesians 2:1–10\). God’s forgiveness is just as available to a homosexual as it is to an adulterer, fornicator, idol worshiper, thief, greedy person, etc.—it is equally available to all sinners, which is all human beings. God also promises the strength for victory over sin, including homosexuality, to all those who will believe in Jesus Christ for their salvation (2 Corinthians 5:17\). First Corinthians 6:11 says, “And that is what some of you were. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God” (emphasis added). Does God approve of homosexuality? No. Can a person truly be a Christian and at the same time a practicing homosexual? According to 1 Corinthians 6:9, no. While Christians should stand firm in the biblically based conviction that homosexuality is sin, we must also keep the tone of the message biblically based. Ephesians 4:15 instructs us to “speak the truth...in love.” First Peter 3:15 teaches us to proclaim the truth, but to do so with “gentleness and respect.” Our message should be focused on the forgiveness and freedom from sin that are available through the Lord Jesus Christ.
What were the Christian crusades?	Answer The crusades have provided some of the most frequent arguments against the Christian faith. Some Islamic terrorists even claim that their terrorist attacks are revenge for what Christians did in the crusades. So, what were the crusades and why are they viewed as such a big problem for the Christian faith? First of all, the crusades should not be referred to as the “Christian crusades.” Most of the people involved in the crusades were not truly Christians, even though they claimed to be. The name of Christ was abused, misused, and blasphemed by the actions of many of the crusaders. Second, the crusades took place from approximately A.D. 1095 to 1230\. Should the unbiblical actions of supposed Christians hundreds of years ago still be held against Christians today? Third, not that this is an adequate excuse, but Christianity is not the only religion with a violent past. In actuality, the crusades were responses to Muslim invasions on what was once land occupied primarily by Christians. From approximately A.D. 200 to 900, the land of Israel, Jordan, Egypt, Syria, and Turkey was inhabited primarily by Christians. Once Islam became powerful, Muslims invaded these lands and brutally oppressed, enslaved, deported, and even murdered the Christians living in those lands. In response, the Roman Catholic Church and “Christian” kings/emperors from Europe ordered the crusades to reclaim the land the Muslims had taken. The actions that many so\-called Christians took in the crusades were still deplorable. There is no biblical justification for conquering lands, murdering civilians, and destroying cities in the name of Jesus Christ. At the same time, Islam is not a religion that can speak from a position of innocence in these matters. To summarize briefly, the crusades were attempts in the 11th through 13th centuries A.D. to reclaim land in the Middle East that had been conquered by Muslims. The crusades were brutal and evil. Many people were forced to “convert” to Christianity. If they refused, they were put to death. The idea of conquering a land through war and violence in the name of Christ is completely unbiblical. Many of the actions that took place in the crusades were completely antithetical to everything the Christian faith stands for. How can we respond when, as a result of the crusades, the Christian faith is attacked by atheists, agnostics, skeptics, and those of other religions? We can respond in the following ways: 1\) Do you want to be held accountable for the actions of people who lived 900\+ years ago? 2\) Do you want to be held accountable for the actions of everyone who claims to represent your faith? Trying to blame all of Christianity for the crusades is analogous to blaming all Muslims for Islamic terrorism.

Subsets and Splits