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What are some biblical examples of meditation?	Answer Meditation is the act of focusing one’s mental energies on a specific topic in an effort to achieve resolution or peace of mind. [Biblical meditation](Christian-meditation.html) narrows that definition to a spiritual exercise focused on Scripture. In biblical meditation, a person deliberately quiets the heart and contemplates certain verses, asking, “What is this saying to me about my life and situation?” or “What is this saying about God?” Biblical meditation can include prayer, Bible memory, and reading. Meditation was common in Bible times, and Joshua 1:8 commands it, promising reward for meditating on and obeying Scripture: “Keep this Book of the Law always on your lips; meditate on it day and night, so that you may be careful to do everything written in it. Then you will be prosperous and successful.” The Psalms are filled with exhortations to meditate on all the qualities of God. Bible verses about meditation showcase the differences between it and [yoga](Christian-yoga.html) or other forms of non\-biblical meditation. Meditating correctly lifts our hearts up in communion with God. Our focus is on Him, not ourselves. We are personalizing truths found in His Word, not seeking to find truth within ourselves. Psalm 119:15–16 notes the object of our meditation: “I meditate on your precepts and consider your ways. I delight in your decrees; I will not neglect your word.” Psalm 77:12 says, “I will consider all your works and meditate on all your mighty deeds.” This verse well summarizes godly meditation and should be the daily prayer of every Christian: “May the words of my mouth and the meditation of my heart be pleasing to you, O LORD, my rock and my redeemer” (Psalm 19:14, NLT). The first biblical example of meditation is found in Genesis 24:63, when Isaac went into the fields in the evening to meditate. While there, he saw his father’s servant returning from Aram Naharaim with Rebekah, who was soon to be Isaac’s bride. The way the Bible records this event hints that meditation was part of Isaac’s regular routine. We don’t know the exact nature of his meditation that day, but he knew that his father had sent for a wife for him. It is likely that Isaac’s daily meditations involved prayer for his future bride, concerns about becoming a husband, and gratefulness to God that he would no longer be lonely after the death of his mother (see Genesis 24:67\). King David gives us another example of meditation. In 2 Samuel 7, Nathan the prophet relays the message that the Lord did not want David to build a house for Him. Instead, God would raise up David’s son ([Solomon](life-Solomon.html)) who would have that honor. In response to this news, “David went in and sat before the Lord” (verse 18\). The rest of the chapter records David’s prayer to God as part of his meditation. “Sitting before the Lord” is a good description of times when we quiet our hearts to commune with God. We remove distractions, enter into a spirit of worship, pray, and allow the Holy Spirit to search our hearts and reveal what needs to be changed (Psalm 139:23\). In that quietness, God often brings to mind passages of Scripture we have previously learned and applies them to our current situation. For example, a teacher may wrestle with a request from a particularly annoying student to chauffer him somewhere. He does not want to do this. He has prayed, “Lord, I would do it for you, but I don’t want to do it for him. I’ve helped him enough.” But he does not stop with a prayer. He takes time to meditate on the Lord and His glory, and as he does, a verse comes to mind: “Truly I tell you, whatever you did for one of the least of these brothers and sisters of mine, you did for me” (Matthew 25:40\). The teacher now has direction. Not only do we learn more of God when we meditate, but He can speak to us when our minds are focused on Him. Psalm 1:1–2 promotes meditation: “Blessed is the one . . . whose delight is in the law of the Lord, and who meditates on his law day and night.” To be blessed is to be spiritually prosperous and favored by God. But how is it possible to meditate [on God’s law](meditate-on-Gods-Word.html) “day and night”? That happens when meditation becomes habitual, part of one’s lifestyle. A person who is filled with the Spirit (Galatians 5:16, 25\) lives in a state of ongoing meditation, even while going about a daily routine. God is never far from his or her mind, and every sight, sound, and event is another opportunity to share with the Lord. “The traffic is scary today, Lord. Thank you for your protection.” “That redbud tree is gorgeous, Lord. It reminds me of your beauty and creativity. Your Word says that all your works praise you (Psalm 145:10\), and that tree certainly does!” When our hearts are in tune with God, meditation comes naturally and is a good way to keep ourselves from evil (Psalm 34:14–15\).
How was Paul a Roman citizen?	Answer [Paul the apostle](life-Paul.html) was a Roman citizen. Unlike others in his time who had to buy their citizenship, such as the Roman commander in Acts 22:28, Paul was born a Roman citizen (Acts 16:37\). The fact of his Roman citizenship is explicitly stated in Scripture and was something that Paul used on occasion to his advantage. Paul was a Roman citizen by birth, and Tarsus, where Paul was born, was a free city (see Acts 21:39\). The Emperor Pompey made Cilicia a Roman province in 64 BC, and its capital, Tarsus, was a free city from the time of Augustus. Although it is unknown exactly how his parents became citizens of Rome, Paul was a Roman citizen by birth, which was a privilege many did not have. Some could buy Roman citizenship, but it was pricey (see Acts 22:28\). The privileges of citizenship explain how Paul escaped flogging in Acts 22:25–27 and was able to appeal for a hearing before Emperor Nero in Acts 25:10–11\. God used Paul’s background for His glory, and Paul testified that “God . . . set me apart from my mother’s womb and called me by his grace” (Galatians 1:15\). With his Jewish upbringing and knowledge of Greek culture and philosophy from his time in Tarsus, Paul was prepared for ministry to both Jews and Gentiles throughout the Roman world. Paul’s status as a Roman citizen by birth benefited him greatly as he traveled on his [missionary journeys](missionary-journeys-Paul.html) to fulfill Jesus’ words that he would be a “chosen instrument to proclaim my name to the Gentiles and their kings and to the people of Israel” (Acts 9:15\).
What does it mean that Jesus became sin for us (2 Corinthians 5:21)?	Answer “God made him who had no sin to be sin for us, so that in him we might become the righteousness of God” (2 Corinthians 5:21\). This verse has inspired a great deal of debate among theologians over the years. There is no doubt that the verse expresses a unique truth about Jesus: He became sin for us. While on the one hand the verse states the simple gospel truth that Jesus took upon Himself the sins of all who would ever believe in Him, it also makes a somewhat enigmatic statement. How exactly did God make Jesus to be sin for us? Perhaps the best way to understand He became sin for us is to begin with what it does not mean. First, it does not mean that Jesus actually became sin itself. To posit such a theory denies all of Scripture, which clearly presents Jesus Christ as the One in whom there is no sin (1 John 3:5\), who commits no sin (1 Peter 2:22\), and who is holy, blameless, and pure (Mark 1:24; Acts 3:14; Revelation 3:7\). For Jesus to “become” sin, even for a moment, would mean He ceased to be God. But Scripture presents Jesus as “the same yesterday, today and forever” (Hebrews 13:8\). He was and is and always will be the Second Person of the Godhead (John 1:1\). Second, the idea that Jesus became sin for us does not mean that He became a sinner, not even for a moment. Some have said that Christ may be considered as the greatest of sinners, because all the sins of mankind (or at least of the elect) became His own sins. When Christ suffered in our place and died for us, He bore the punishment for our sins in His own body (1 Peter 2:24\). But Jesus at no time became a sinner personally. Third, it does not mean He was guilty of actual sin. No one is truly guilty who has not transgressed the law of God, which Jesus never did. If He were guilty, then He deserved to die, and His death could have no more merit than that of any other guilty person. Even the Pharisees who sent Jesus to Calvary knew He was guiltless: “And though they found in him no guilt worthy of death, they asked Pilate to have him executed” (Acts 13:28\). If He became sin for us does not mean Jesus was sin, or a sinner, or guilty of sin, the proper interpretation can only be found in the doctrine of [imputation](imputed-righteousness.html). This is confirmed by the second part of 2 Corinthians 5:21: “So that in him we might become the righteousness of God.” To impute something is to ascribe or attribute it to someone. On the cross, our sin was imputed to Christ. That is how Christ paid our sin debt to God. He had no sin in Himself, but our sin was imputed (attributed) to Him so, as He suffered, He took the just penalty that our sin deserves. At the same time, through faith, Christ’s righteousness is imputed to us. Now we can stand before God sinless, just as Jesus is sinless. We are not righteous in ourselves; rather, Christ’s righteousness is applied to us. So, “God made him . . . to be sin for us” means that Jesus, although sinless, was treated as if He were not. Although He remained holy, He was regarded as guilty of all the sin in the world. Through imputation of our sin to Him, He became our [substitute](doctrine-substitution.html) and the recipient of God’s judgment against sin. Having saved those who believe, He is now “our righteousness, holiness and redemption” (1 Corinthians 1:30\).
What is the meaning of Hashem?	Answer The short answer is that Hashem means “The Name” in Hebrew. When reading the Torah or praying, Jews who come across the name of God (transliterated into English as [YHWH](YHWH-tetragrammaton.html)) will substitute the word [Adonai](meaning-of-Adonai.html). In other contexts and in casual conversation, Jews who encounter God’s name will substitute Hashem instead. Exodus 20:7 reads, “You shall not misuse the name of the LORD your God, for the LORD will not hold anyone guiltless who misuses his name” (cf. Deuteronomy 5:11\). This command in Scripture is the reason that Jews use Hashem in place of YHWH. The word translated “misuse” carries the idea of speaking (or writing) the name of God in an “empty,” “worthless” manner. Observant Jews are concerned about potentially blaspheming God by misusing His name. According to one Jewish tradition, a person who says God’s name while in a state of sinful impurity is in danger of death The rabbi Rashi taught that God allowed His name to be pronounced “only in the place to which the Shechinah comes, and that is in the Temple in Jerusalem. There permission was given to the priests to mention the Explicit Name when they raise their hands to bless the people” (from Mechilta, Sifrei, Num. 6:23, Sotah 38a). Leviticus 22:32 warns that the holy name of God shall not be profaned, and the Talmud equates such blasphemy with paganism. But the Mishnah takes things further by stating, “Whoever profanes the name of Heaven in secret will pay the penalty in public” (Avot 4:4\). Some traditional authorities counter that there is no such thing as blaspheming God’s name in secret, because He can see everything. Nothing is “secret” to Him. The question arises, is the use of God’s name Yahweh, or Jehovah, wrong? Is it blasphemy to speak that name, or should we use the epithet Hashem as a substitute? The answer is that there is no biblical reason to use Hashem in the place of God’s name. No passage in Scripture instructs us not to use His name. In fact, if God didn’t want us to use His name, He wouldn’t have given it to us. We are mindful of how frequently the [world uses words](Gods-name-curse-word.html), including God’s name, that do profane what is holy, and we are saddened. As followers of Christ, we seek to hallow God’s name and never use it in an empty, careless, or unworthy manner.
What does it mean that “righteousness and peace kiss each other” in Psalm 85:10?	Answer When Psalm 85:10 states that “righteousness and peace kiss each other,” the psalmist is personifying two of [God’s attributes](attributes-God.html) and how they work together. Psalm 85 was written by the [sons of Korah](sons-of-Korah.html) and recalls God’s restoration of Israel. Verses 1–3 demonstrate how God had restored Israel in the past and turned away His wrath. Remembering God’s mercy in restoring Israel, the psalmist petitions the Lord to restore them yet again (Psalm 85:4\). Knowing of God’s mercy and unfailing love, the psalmist rhetorically asks if the Lord will remain angry forever (Psalm 85:5–7\). Based on God’s faithful salvation, the psalmist is confident that He will not continue in His wrath. God promises “peace to his people, his faithful servants,” but urges them to stay away from folly, for the Lord will save those who fear Him (Psalm 85:8–9\). At this point, the psalmist turns to personification: “Love and faithfulness meet together; righteousness and peace kiss each other” (Psalm 85:10\). Love and faithfulness “meet” with each other, and righteousness and peace “kiss” each other. Other translations say that righteousness and peace “will embrace” (CSB) or “will unite” (CEV). The idea is that the Lord’s attributes of righteousness and peace would harmonize to provide comfort to Israel. The attributes of righteousness and peace are linked in Isaiah 32:17 as well: “The fruit of that righteousness will be peace; its effect will be quietness and confidence forever.” A [kiss](holy-kiss.html) was a common form of greeting in ancient times, and still is in some cultures. The word picture painted in Psalm 85:10 is one of two friends greeting each other as if they had been separated a long time. Righteousness and peace have been estranged, but now they are friends again. The righteousness of God was opposed to peace on earth, as long as Israel remained in a sinful, unrepentant state. But now they are united, and the result is joy, a friendly embrace, and delightful harmony. The personification in Psalm 85 is continued in verse 11: “Faithfulness springs forth from the earth, and righteousness looks down from heaven.” Here we see that faithfulness is described as springing up “from the earth,” and righteousness as looking down “from heaven.” The mention of heaven and earth suggests that more is being unified than just the attributes of God. Heaven and earth are uniting, resulting in peace and blessing for God’s people. The description foreshadows the angels’ song in Luke 2:14: “Glory to God in the highest heaven, and on earth peace to those on whom his favor rests.” Using the imagery of a harvest, the psalmist is assured that God will answer Israel’s prayer for restoration: “The Lord will indeed give what is good, and our land will yield its harvest. Righteousness goes before him and prepares the way for his steps” (Psalm 85:12–13\). Despite the wrongdoing done by the nation, God would extend grace to the Israelites. Psalm 85 teaches that God’s grace is greater than our sin. God would bring peace to Israel once again, through His righteousness, peace, faithfulness, and love coming together. The ultimate fulfillment of love and faithfulness “meeting together” and of righteousness and peace “kissing” is found in Jesus Christ’s work to [reconcile](reconciliation.html) the world to God. It is through Jesus that we experience peace with God and forgiveness of sins (Romans 5:1\). Because of His love and mercy, we can have eternal life through His death and resurrection (Romans 10:9–11\). Just as God didn’t deal with Israel as they deserved in the Old Testament, so He has offered us His unmerited grace in spite of what we’ve done. In Jesus, we are declared righteous, not because of who we are or what we’ve done, but because of who He is (Ephesians 2:8–9\). The “kiss” of righteousness and peace brings us peace with God.
What is the blessing of Abraham?	Answer The blessing of Abraham is the gracious heavenly gift that Abraham received as part of God’s plan to create a new nation on earth. The blessing of Abraham is also sometimes misused in [prosperity theology](prosperity-gospel.html) to claim that believers today can be just as rich and successful as Abraham was. First, we’ll take a look at the historical context of Abraham’s blessing. God’s blessing to [Abraham](life-Abraham.html) is recorded in Genesis 12:1–3: “The Lord had said to Abram, ‘Go from your country, your people and your father’s household to the land I will show you. “‘I will make you into a great nation, and I will bless you; I will make your name great, and you will be a blessing. I will bless those who bless you, and whoever curses you I will curse; and all peoples on earth will be blessed through you.’” Here, Abraham is blessed, and that blessing includes the promise that he will have a great name (reputation) and that he would become a great nation (have many descendants). God will bless those who bless him; furthermore, Abraham will be a blessing. Through Abraham all nations on earth will be blessed. The blessing of Abraham finds its ultimate fulfillment in Jesus Christ, the [“Seed” of Abraham](seed-of-Abraham.html) (Galatians 3:16\) and the Redeemer of the world. The rest of the Bible records how these promises were fulfilled and the blessing of Abraham advanced. In Genesis we see Abraham gaining a great reputation, and we see how his descendants multiplied, even though, at the time the promise was made, he had no hope of ever having any children. By Exodus 1, the children of Abraham, the Israelites, are a great people, and the rest of Exodus through Joshua records how the people became a nation with their own land and law. The books of Judges and 1 and 2 Samuel address the leadership of the nation as a king, and how the dynasty of David was established. However, things began to unravel, and the people broke the law of God and followed other gods. Frequently, the kings did not reign as God’s loyal representatives but often followed their own desires. Prophets who spoke for God warned the nation that judgment was coming and that they were in danger of losing their land. The same prophets also began to hint at other, greater things such as an ideal Davidic ruler who would rule not only Israel but the whole world—and Gentiles would somehow be part of this kingdom (see Isaiah 9\). When Jesus came on the scene, all of the pieces started to fit into place. Jesus is the Davidic Messiah who will not only rule over Israel but over the whole world (Revelation 19:15\). Anyone, including Gentiles, who comes to Him in repentance and faith is made part of His kingdom, while those Jews who reject Him will be left out. Paul was the foremost apostle responsible for taking the good news (the [gospel](what-is-the-gospel.html)) to the Gentiles. In Galatians, Paul explains the importance of grace as opposed to the keeping of the law. He also points out that in Genesis 15:6 Abraham was justified by faith. Obviously, this was before any law had been given—430 years before, according to Galatians 3:17\. In verse 7 Paul explains that it is those who have the kind of faith that Abraham had that are truly children of Abraham, even if they are Gentiles. This is the fulfillment of the blessing of Abraham and God’s promise that through Abraham all peoples (Gentiles) would be blessed. The blessing of Abraham was a benefit to Abraham himself. In terms of the ancient world, he was a success: he was well\-respected, he was healthy, and he had many descendants. However, the blessing Abraham received from God went far beyond those immediate, personal blessings. Through Abraham the whole world was blessed because Jesus is a descendant of Abraham. Because of Jesus any person, Jew or Gentile, can be forgiven and be in His kingdom. In Christ, we receive the spiritual blessing of justification, just as Abraham did: “If you belong to Christ, then you are Abraham’s seed, and heirs according to the promise” (Galatians 3:29\). There are some teachers in the Word of Faith movement who claim the blessing of Abraham for themselves, in all of its detail. Since we are “Abraham’s seed, and heirs according to the promise” (Galatians 3:29\), then we can have all that Abraham had—or so the teaching goes. Christ redeemed us from more than just sin and the law; He redeemed us from “poverty” and “sickness,” because those things are supposedly included in the blessing of Abraham. Some [Word of Faith](Word-Faith.html) teachers see a three\-fold blessing of Abraham available to Christians today: a material, financial blessing; a physical blessing; and a spiritual blessing. Others see a seven\-fold blessing of Abraham: 1\) I will make you into a great nation, 2\) I will bless you, 3\) I will make your name great, 4\) you will be a blessing, 5\) I will bless those who bless you, 6\) whoever curses you I will curse, and 7\) all peoples on earth will be blessed through you. These promises to Abraham are applied directly to the Christian today. The result is protection, blessing (physical and material), fame and recognition, etc. Those who twist Scripture and “decree and declare” the blessing of Abraham over themselves believe that 1\) God will make me and my family into some type of “great nation”; 2\) God will bless me and my family; 3\) God will make my name great; 4\) My family and I will be a blessing; 5\) God will bless those who bless me; 6\) whoever curses me God will curse; and 7\) everyone on earth will be blessed through me and my family. The problem with claiming the blessing of Abraham for ourselves, expecting physical, earthly blessings, is that the blessing was given to Abraham, a specific individual in history, for a specific reason. We cannot simply insert ourselves into a biblical text. It’s more than bad hermeneutics; it leads to serious error. The theme of Galatians 3 is justification by faith. Paul never teaches that a Christian has a “right” to prosperity and ease: “So also Abraham ‘believed God, and it was credited to him as righteousness.’ Understand, then, that those who have faith are children of Abraham. 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.’ So those who rely on faith are blessed along with Abraham, the man of faith” (verses 6–9, emphasis added). The faith of Abraham led to his justification, and that is the blessing of Abraham that we share today. As people of faith, we are justified in Christ.
What does it mean for a society to be post-Christian?	Answer The term post\-Christian has no universally accepted definition, though it is often applied to modern Western cultures. In that use, a post\-Christian society is historically based in Christian ideas and follows simplified Christian values, but rejects the authority of Christianity and does not consider it the basis of either its ethics or its culture. The Christian language and expression that once permeated society become rare or superficial in a post\-Christian society. In contrast to other cultures that are explicitly anti\-Christian or grounded in a different religion, such as Islam, a post\-Christian society selectively claims virtues rooted in a Christian worldview, while selectively rejecting the truths that make those values possible. The change in society is not necessarily about identification: a large proportion of those exhibiting a post\-Christian worldview may still identify themselves with the term Christian. [Labels](nominal-Christianity.html) do not replace reality, however (2 Corinthians 13:5\). Many self\-identified “Christians” in a post\-Christian society lack basic knowledge of biblical faith. Prior generations took such knowledge for granted; its absence widens the disconnect between the culture’s assumed values and its self\-perception. Fading understanding of biblical faith, ironically, sometimes leads people to think they “know better” than their spiritual predecessors (see Proverbs 15:5\). A common thread in post\-Christian culture is the assumption of Christian values without respect for [Christian contributions](Bible-influence.html). That which is perceived as “good” is assumed to be self\-evident, despite having Christian roots. Restrictions that conflict with evolving desires are assumed to be frivolous, despite having prevented disaster in the past (Proverbs 13:14\). In truth, most distinguishing values of Western culture—both positive obligations and restraints—are natural only to a Judeo\-Christian worldview. Prior to widespread acceptance of Christianity, the values taken for granted in post\-Christian cultures were virtually nonexistent. [Human equality](Bible-inequality.html), [gender equality](gender-equality-inequality.html), the fallibility of human government, and [charity](Bible-charity.html) as an obligation were all unknown in pagan cultures such as ancient Rome. Pre\-Christian [sexual ethics](sexual-ethics.html) emphasized the inherent right of the strong to take advantage of the weak. [Slavery](Bible-slavery.html)—contrary to common myths—was widely opposed by early Christians and eventually abolished only through efforts grounded in a Christian worldview. The scientific method itself is rooted in assumptions found only in theistic views and developed only when Christianity became prevalent. Post\-Christian societies claim values derived from Christianity, such as equality and charity, while denying that those ideals are inherently Christian. At the same time, a post\-Christian society undermines aspects of the Christian worldview that interfere with its evolving preferences (2 Timothy 4:3\). As consequences for those choices mount, it’s common for a post\-Christian society to blame prior generations and prior beliefs rather than acknowledge the truth (see Romans 1:21–31\). Superficially, eroding reliance on Christianity makes it easier for a post\-Christian society to justify things condemned by a biblical worldview. However, this also dissolves the fundamental basis for positive values that society wants to claim. As a result, post\-Christian societies begin to blur—or outright ignore—boundaries regarding human rights or charity. [Abortion](abortion-Bible.html) and “[mercy killing](mercy-killing.html)” are examples of this perverted upending of ethical ideals. The loss of transcendent foundations also leaves a post\-Christian society struggling to justify its preferred ethics (Jude 1:12–13\). Where such a culture used to point to God and the Bible as reasons for certain actions, it now points to some vague version of “[just because](moral-relativism.html).” That vacuum cannot last, of course, and so most post\-Christian societies begin to replace the authority of God and the Bible with the authority of the state or popular opinion. The concept of moral responsibility takes second place to legality, loopholes, or mob justice (Mark 7:8\). Eventually, a post\-Christian society moves from assuming Christian values to ignoring them, to resenting them, to repressing them, and eventually to persecuting them. What was once Christian and is now post\-Christian will eventually become anti\-Christian. Where any specific culture is in that process is subject to debate. No two cultures are exactly the same. In all cases, believers and skeptics alike ought to recognize the dangers inherent in dissolving Judeo\-Christian ethical foundations (Matthew 7:26–27\). Restoration is possible (Psalm 80:3; 1 Peter 5:10\) but not apart from the Holy Spirit’s intervention (John 16:8; Jude 1:17–23\).
What is the African Methodist Episcopal Church?	Answer The African Methodist Episcopal (AME) Church is a [Methodist](United-Methodist-Church.html) church with episcopal leadership started by Americans of African descent in the late 18th century. The word episcopal refers to the church’s bishop\-led form of governance. The [Episcopal Church](Episcopalians.html) is the American iteration of the Anglican Church or Church of England. When John Wesley started Methodism, he was an Anglican minister, and Methodism was a movement within that church. In the Colonies the church was officially known as the Methodist Episcopal Church. After the Revolutionary War, the ties to England were weakened, and neither the Episcopal Church in the United States nor the Methodist Church answers to the Archbishop of Canterbury any more. In the centuries since, each church has developed distinctive doctrines and practices that have taken them far from their historical roots. Although there were black members of the Methodist Episcopal Church, they were forcibly segregated. In 1794, the first African Methodist Episcopal Church (Bethel AME Church in Philadelphia) was formed to allow black Methodists to worship without the interference of white Methodists. As the official AME website says, “The split from the main branch of the Methodist Church was not a result of doctrinal differences but rather the result of a time period that was marked by man’s intolerance of his fellow man, based on the color of his skin. It was a time of slavery, oppression and the dehumanization of people of African descent and many of these un\-Christian practices were brought into the church” (ame\-church.com, accessed 6/17/20\). Within a few years, church leadership successfully founded a new denomination for black Methodists, and it quickly grew, primarily drawing members from the Middle Atlantic states. The denomination grew prior to the Civil War, but saw large increases during the war and the Reconstruction era. By 1880, the denomination had grown to 400,000 members, and before 1900 it also had congregations in Sierra Leone, Liberia, and South Africa. Today, the African Methodist Episcopal Church has membership in thirty\-nine countries on five continents. The work of the AME Church is administered by twenty\-one active bishops as well as administrative officers. The motto of the African Methodist Episcopal Church is “God Our Father, Christ Our Redeemer, the Holy Spirit Our Comforter, Humankind Our Family,” and their mission is “to minister to the social, spiritual, and physical development of all people” (ibid.). The stated purposes of the AME Church are to “make available God’s biblical principles, spread Christ’s liberating gospel, and provide continuing programs which will enhance the entire social development of all people” (ibid.). The church’s doctrinal statement is thoroughly evangelical with clear statements on the Trinity, the deity of Christ, the sufficiency of Scripture, and salvation by grace through faith. The African Methodist Episcopal Church has taken a strong stand against the ordination of [homosexual ministers](gay-pastor.html) and performing [same\-sex wedding ceremonies](gay-marriage.html). A resolution calling for a reevaluation on the ban was considered in 2019 by the AME Church’s Legislative Committee of the 2nd District, but the measure failed. The resolution was not sent to General Conference for a vote. As with any denomination, the doctrinal statement and official positions are important, but there can be tremendous variety among local congregations. It is important to investigate and evaluate the specific local church before committing to become a member of that body. For more information, please visit the official website of the African Methodist Episcopal Church at [https://www.ame\-church.com/](https://www.ame-church.com/).
How did Timothy die?	Answer Timothy’s death is not recorded in the Bible. According to [extrabiblical](extrabiblical.html) church tradition, [Timothy](life-Timothy.html) remained in Ephesus for the rest of his life, until he was martyred for his faith. Some of this does seem to correlate with a detail found in Paul’s final letters to Timothy. In 1 Timothy, Paul urged his young protégé to stay in Ephesus and battle the false teaching that was occurring there (1 Timothy 1:3\). Infamous for its idolatry and temple to [Diana](who-Artemis.html), Ephesus is the traditional burial place of Timothy. In spite of the consensus that Timothy was martyred in Ephesus, there are different accounts regarding his martyrdom. [Foxe’s Book of Martyrs](John-Foxe.html) states that Timothy’s death occurred in AD 97 during the reign of [Domitian](Domitian.html) (Claxton, 1881, p. 20\). This would place Timothy’s martyrdom shortly after the exile of the apostle John to the island of Patmos, which occurred around AD 95\. According to Foxe’s Book of Martyrs, “as the pagans were about to celebrate a feast called Catagogion, Timothy, meeting the procession, severely reproved them for their ridiculous idolatry, which so exasperated the people, that they fell upon him with their clubs, and beat him in so dreadful a manner, that he expired of the bruises two days after” (op. cit., p. 20\). Another source, the apocryphal Acts of Timothy, gives a similar account, except it records that Timothy’s martyrdom happened under the reign of Nerva instead of Domitian. According to this source, Timothy tried to put an end to a pagan festival in honor of Dionysus called Katagogion, in which the participants would dress in costumes, masks, and partake in sexual immorality and murder. It is recorded that Timothy exhorted them, saying, “Men of Ephesus, do not be mad for idols, but acknowledge the one who truly is God.” Instead of listening to Timothy, the revelers attacked and beat him. While Timothy was still barely alive, some fellow Christians took him away from the mob, and when he died, they buried him in a place called Pion in Ephesus. Although both accounts are similar in their description of Timothy’s death, and both show the disciple standing firm for his faith, it is not known with certainty how Timothy died. The Bible does not record the happenings of Timothy’s later life and death, but it does include some of Paul’s final exhortations to his friend. Paul urged Timothy to “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” (1 Timothy 6:11\). We can be confident that Timothy took this to heart and proclaimed the gospel boldly in Ephesus, spreading the good news of Christ’s death and resurrection, and it is likely that Timothy, like the apostles, suffered for his faith.
What was the Byzantine Period?	Answer The Byzantine Empire, or the Eastern Roman Empire (sometimes called “Byzantium”) was the longest\-lasting medieval power. At various times in its history, the Byzantine Empire ruled land in Italy, Greece, the Balkans, the Levant, Asia Minor, and North Africa. It had enormous influence over political systems, religion, art, and architecture. The Byzantine Empire existed between approximately AD 330 and 1453\. The end of the Byzantine Empire came on Tuesday, May 29, 1453, when the Ottoman Sultan Mehmed II conquered the capital city, Constantinople. Constantinople was built on the ancient site of the city of Byzantium and was founded by [Emperor Constantine I](Constantine-the-Great.html), who ruled from AD 306 to 337\. Constantine named the capital “New Rome,” but the city was renamed in his honor after his death. The city eventually became the most important Christian city in the world, and a Byzantine Emperor was able to stay on the throne for 12 centuries. The church in the Byzantine Empire was headed by a bishop who was appointed or removed by the emperor. Christianity became a key factor in the joining together of divergent cultures into a united empire containing Greeks, Armenians, Slavs, Georgians, and many other ethnicities, along with those of other faiths who were allowed to observe the tenants of their religions freely. The church from the fourth century onwards had five patriarchs or heads, and each one governed a certain area or patriarchate. The patriarchates were located in the West in Rome and in the East in Antioch, Alexandria, Jerusalem, and Byzantium. At first, there were only simple disagreements in language and doctrine between the Western (Latin\-speaking) church in Rome and the Eastern (Greek\-speaking) patriarchates in Constantinople and the other three cities. But, in time, these differences became a deep dissension between the Eastern and Western branches of the church. In the eleventh century, a rift known as the [Great Schism](great-schism.html) formed between the [Western](Roman-Catholicism.html), or Roman Catholic Church; and the [Eastern](Eastern-Orthodox-church.html), or Greek Orthodox Church. There were several areas of concern between the church of the Byzantine Empire and the church of Rome: the use of leavened or unleavened bread in communion, the use of imagery or icons, and the requirement of celibacy in priests, for example. Also contributing to the schism was a dispute over the sending of the Holy Spirit—did the Holy Spirit proceed from the Father only, or from the [Father and the Son](filioque-clause-controversy.html)? [The Crusades](Christian-crusades.html) also figure into the history of the Byzantine Empire. In particular, the Fourth Crusade affected Byzantium directly, as in April 1204 Western armies sent by Pope Innocent III conquered Constantinople. The original goal of the Fourth Crusade had been to recapture Jerusalem from the Muslims, but it somehow ended with an attack on the Byzantine Empire and the sacking and looting of its capital. This resulted in several years of Western rule over Byzantium. Following a time of conflict between Western forces and the Nicaeans, Constantinople was freed from Western rule in 1261\. The influence of Christianity in the Byzantine Empire is seen to this day in remains or restorations of domed churches; impressive basilicas; intricately decorated and enameled plates, cups, jewelry, and Bible covers; and religious icons, wall paintings, and mosaics found everywhere from Egypt to Russia. In turn, the Byzantine Empire had a great impact on the form of Christianity in the East. This is seen in the continuation of the Eastern Orthodox Church in [Greece](Greek-Orthodox-Church.html) and eastern Europe and among various [Slavic populations](Russian-Orthodox-Church.html). The influence of Byzantium is also felt today in [Ethiopia](Ethiopian-Orthodox-Church.html), in Egypt among the [Coptic Christians](Coptic-Christianity.html), and in [Armenia](Armenian-Orthodox-Church.html) among those of the [Oriental Orthodox Church](Oriental-Orthodox-Church.html).
How can I know what to pray for?	Answer From the Old Testament to the New, God commands people to pray. When we’re facing a crisis, we have no trouble knowing what to pray for (see 2 Chronicles 7:13–14\). We ask the Lord for help, deliverance, provision, or healing. At other times, we know we should pray, but we’re not sure what to pray about. Various prayer structures have been suggested, and they can be helpful: the five\-finger prayer, the [ACTS acronym](ACTS-prayer.html), etc. Jesus gave us a model prayer in Matthew 6:10–13, and, if we follow it, we have no shortage of prayer topics: “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. And forgive us our debts as we also have forgiven our debtors. And lead us not into temptation, but deliver us from the evil one.” We can design our own prayers around this [model prayer](Lords-prayer.html). It is a template over which we can lay our own requests. So let’s look at each section of Jesus’ model and see how we can apply it to our own prayer lives. 1\. “Our Father in heaven, [hallowed be your name](hallowed-be-thy-name.html).” It is to God alone we pray, and a primary thing we pray for is that we would “hallow” God’s name. That is, we pray that we would make God’s name and reputation holy, that we would sanctify it. God is holy and worthy of all honor, and our first priority is to pray that the world would see how holy and glorious He is. 2\. “[Your kingdom come](thy-kingdom-come.html), your will be done on earth as it is in heaven.” Before we start down our list of needs, we must remind ourselves that it is God’s will we desire, not our own (Matthew 26:39, 42\). The primary goal of prayer is to align our will with God’s. We must be sure our hearts are in right relationship with Him; otherwise, our prayers are little more than to\-do lists we expect God to fulfill. So we pray that God’s will would prevail in our hearts and lives, regardless of what else we ask for. 3\. “Give us this day our [daily bread](daily-bread.html).” We are invited to ask for what we need. In Matthew 7:7–8, Jesus said, “Ask and it will be given to you; seek and you will find; knock and the door will be opened to you. For everyone who asks receives; the one who seeks finds; and to the one who knocks, the door will be opened.” One of the things we pray for is our daily necessities. We usually spend the most time on this part of prayer because these concerns are what drive us to pray. Whatever is troubling our hearts, whatever fears, needs, or anxieties are plaguing us, we are told to cast them on the Lord (1 Peter 5:7\). Job trouble, family squabbles, rebellious children, financial strain, or the search for meaning are all part of “give us this day our daily bread.” Whatever is pressing on our hearts can be laid at the feet of Jesus and left there. 4\. “[Forgive us our debts](forgive-forgiven.html) as we forgive our debtors.” Another thing we pray for is personal forgiveness. This is where prayer can become painful. If our hearts are sincere before God, He will reveal those areas where we are clinging to sin or living in unforgiveness. We are invited to confess our sins and expect a full pardon (1 John 1:9\). But then God requires us to pay it forward. We must be ready to forgive those who have sinned against us (see Matthew 18:21–35\). As we ask forgiveness for our own transgressions, we must ready our hearts to forgive those who’ve hurt us. 5\. “Lead us not into temptation, but [deliver us from the evil one](deliver-us-from-evil.html).” God does not lead people into temptation (see James 1:13–14\). Rather, Jesus is teaching that we acknowledge the presence of an evil tempter, and we ask God for protection from his devices. Every temptation we face is experienced by others, and God will provide “the way of escape” so that the temptation is not too great to bear (1 Corinthians 10:13, NASB). Admitting our tendency to fall into temptation, we call upon the Lord to protect us. We pray for the power to intentionally seek “the way of escape,” whether it be changing the channel, changing a relationship, or changing our minds. 6\. \[“For yours is the kingdom and the power and the glory forever. Amen.”] Some translations bracket this last phrase as not original to the text, but it is still helpful in guiding our prayers. After we have made our “requests known unto God” (Philippians 4:6\), it is good to remember who God is. Worship is an important part of prayer, but we often jump straight to the requests and then the “Amen” without pausing to recount God’s greatness. By concluding with a summation of all God is due, we are saying, “Lord, You alone are worthy of all worship and praise. It is Your will, not mine, that must prevail, and I will work in harmony with You. You alone deserve my adoration and my obedience, and I freely give it.” As helpful as this model is to us, we are not limited to it. Prayer is conversation with God. We should pray all day, about everything (1 Thessalonians 5:17\). The more we learn Scripture, the more we can pray it back to God when it fits the situation. The Psalms are filled with prayer\-worthy verses that often seem tailor\-made for our circumstances. When we don’t know what to pray, we can turn to the Psalms and read them back to their Author (try it with Psalms 6, 23, 27, 73, and 131\).
What is the significance of pomegranates in the Bible?	Answer The pomegranate was a familiar fruit in the land of Israel (see Numbers 13:23; Deuteronomy 8:8\). The pomegranate tree or shrub has dark green glossy leaves and beautiful flowers with crinkled petals ranging in color from pale pink to bright orange\-red. When ripened, the fruit of the pomegranate is bright red and about the size of an orange. The scarlet flesh of the fruit has a sweet\-to\-tart taste and contains many nutrients. When fully ripened, the pomegranate bursts open, and the numerous seeds pour out. Pomegranates are first mentioned in the Bible in Exodus 28:33–35 as part of God’s instructions for the making of priestly garments. God said, “Make pomegranates of blue, purple and scarlet yarn around the hem of the robe, with gold bells between them. The gold bells and the pomegranates are to alternate around the hem of the robe. Aaron must wear it when he ministers.” Later, brass pomegranate designs were featured prominently in the building of [Solomon’s temple](Solomon-first-temple.html): “On the capitals of both pillars, just above the rounded projection next to the network, were the two hundred pomegranates in rows encircling each capital” (1 Kings 7:20\). These ornate pomegranate sculptures were part of the plunder carried off to Babylon when the temple was destroyed (2 Kings 25:17; Jeremiah 52:22–23\). The reason that pomegranate designs were chosen as decorations in the temple and on priestly garments is not clear, but some Jewish traditions hold that the pomegranate’s 613 seeds correspond with the 613 laws in the Torah. Others assert that the pomegranate represents Israel. They were battered on the outside like the pomegranate’s peel but able to bless others from within. God does not give us insight into His reasons for using pomegranates symbolically, but we know that everything He does has a purpose (Isaiah 46:9–11\). Other places in the Bible refer to pomegranates in reference to fruitfulness, blessing, and prosperity (Numbers 13:23; Deuteronomy 8:8\). The presence of pomegranate trees was symbolic of a nation’s financial and material wealth (Joel 1:12; Haggai 2:19\). The [grumbling](Bible-complaining.html) Israelites mentioned the lack of pomegranates as a sign that God had deserted them: “Why did you bring the Lord’s community into this wilderness, that we and our livestock should die here? . . . It has no grain or figs, grapevines or pomegranates” (Numbers 20:4–5\). The Song of Solomon makes liberal use of the pomegranate in describing the loveliness of the bride (Song of Solomon 6:11; 7:12; 8:2\). The bridegroom says to the [Shulamite](Shulammite-woman.html), “Your lips are like a scarlet ribbon; your mouth is lovely. Your temples behind your veil are like the halves of a pomegranate” (Song of Solomon 4:3\). The modest blush on the bride’s cheeks reminds the groom that her true beauty lies within.
Who was Philemon in the Bible?	Answer Philemon was a first\-century Christian and a slave owner who also hosted a church in his home, most likely in Colossae. His name means “affectionate” in Greek, and, from all we know about Philemon, he lived up to his name. Paul had led Philemon to faith on one of his visits to Asia Minor and had stayed in Philemon’s home when in that region. The only mention of Philemon in the Bible is in the [book](Book-of-Philemon.html) by that name. The book of Philemon is a personal letter from the apostle Paul to his friend Philemon whom he calls a “dear friend and fellow worker” (Philemon 1:1\). In the book of Philemon, Paul appeals to his friend on behalf of a runaway slave named [Onesimus](Onesimus-in-the-Bible.html). Onesimus had somehow connected with Paul, who was imprisoned in Rome. Onesimus became a believer, but, because he was the property of Philemon, Paul sent him back to his owner with a letter. Through Paul’s heartfelt appeal, we learn the following about Philemon: • he owned at least one slave, as did most affluent people in that region of the world, now known as Turkey. • he hosted a church in his home, along with “Apphia our sister and Archippus our fellow soldier” (Philemon 1:2\). These were probably Philemon’s wife and son. • he regularly prayed for Paul and his ministry. • he loved the church and its people. • he would most likely do more than Paul asked in receiving Onesimus back with grace. • he had a guest room in his home where Paul was welcome to stay. The relationship between Paul and Philemon is clearly warm and respectful. Paul is comfortable enough with the friendship to gently remind his friend that Philemon owed Paul his “very self” for introducing him to Jesus (Philemon 1:19\). The book of Philemon gives us a template for appealing to our Christian brothers and sisters about issues of disagreement. While Paul never criticizes Philemon for [owning slaves](Bible-slavery.html), he gently reminds him that Onesimus is now a brother in Christ and that truth should now define the relationship. It is probable that Philemon freed his returned slave, as he heeded Paul’s instruction that, under the covenant of grace, both master and slave have equal standing in the body of Christ.
What is the fruit of righteousness in Philippians 1:11?	Answer In the first chapter of Philippians, Paul tells the church at Philippi that his prayer for them is that their love would abound with knowledge and discernment, that they would be pure and blameless as they wait for the day of Christ, and that they would be “filled with the fruit of righteousness that comes through Jesus Christ—to the glory and praise of God” (Philippians 1:9–11\). Here we see the concern of a spiritual father for his spiritual children. Paul had established the church at Philippi and had developed a close relationship with them. The fruit, or result, of righteousness is the outgrowth of righteousness in the heart. A truly righteous person will display certain actions and attitudes that confirm the nature of the heart: honesty, kindness, meekness, goodness, love, etc. The wording of the NLT links the fruit to our salvation and the [resulting Christian character](good-works-salvation.html): “the fruit of your salvation—the righteous character produced in your life by Jesus Christ.” It’s Paul’s desire that the Philippian believers will show external evidence that they are truly righteous, that they will harvest what the Holy Spirit produces in them, that they will be “filled” with all that Christ’s righteousness yields. The fruit of righteousness, like all fruit, springs from a seed—in this case, the seed of grace implanted in the heart of all believers at the moment of salvation. Without that seed, fruit would not be possible. Prior to God’s work of regeneration, we are incapable of producing righteous fruit. In Romans 3:10–18, Paul describes the state of unredeemed man—not one of us is righteous (pure, holy, undefiled). Clearly, unrighteous people cannot produce the fruit of righteousness. The description of the [vine and the branches](vine-and-branches.html) paints a beautiful picture of the process by which the fruit of righteousness is produced (John 15:1–6\). A grape vine is that from which the branches receive the life\-giving nourishment of water and nutrients. Only as the branch is attached to the vine can grapes come forth from the branch. Branches do not produce fruit on their own. In the parable, Jesus is the true Vine, and only from Him does spiritual nourishment come to the branches (His people) so that fruit is produced. Believers are the branches attached to the true Vine. They do not produce fruit on their own; they merely display it. All branches attached to the true Vine will display fruit; righteous fruit comes from the righteous Vine. Proverbs 11:30 uses the same turn of phrase as Paul does: “The fruit of the righteous is a tree of life, and the one who is wise saves lives.” Galatians 5:22–23 helps explain the [fruit](fruit-of-the-Holy-Spirit.html) that God produces in us: “The fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, gentleness, self\-control.” Notice that these qualities are the fruit of the Spirit. The Holy Spirit creates new life in the believer, and the evidence of the new life is the fruit the Spirit produces in that life. The source of the fruit of righteousness is not “righteousness of my own that comes from the law, but that which comes through faith in Christ, the righteousness from God that depends on faith” (Philippians 3:9\). Paul adds that the goal of the fruit of righteousness is “praise and glory to God” (Philippians 1:11\). The fruit displayed in our lives comes from God and is not for our own praise and glory and not to gain honor and applause from men; it is to glorify God. Others should see our good deeds and “glorify \[our] Father in heaven” (Matthew 5:16\). The works of righteousness are those God has prepared beforehand that we would walk in them (Ephesians 2:10\). They are proof of a true saving relationship with Christ. Jesus assures us that, if our salvation is real, the fruit of righteousness will be evident in our lives (Matthew 7:16–20\).
What are the works of the law (Romans 3:20; Galatians 2:16)?	Answer In his letters, the apostle Paul warned the believers in the churches in Rome and Galatia not to place their hope for salvation in the works of the law. To the Roman Christians, he said, “For by works of the law no human being will be justified in his \[God’s] sight” (Romans 3:20\). To the Galatian believers: “We know that a person is not justified by works of the law but through faith in Jesus Christ” (Galatians 2:16; cf. 3:5\). To [justify](justification.html) is to declare righteous. The “works of the law” are the actions performed to fulfill the [Mosaic Law](Mosaic-Law.html) found in the first five books of the Old Testament. Keeping the Sabbath, being circumcised (the issue before the Galatian churches), eating “clean” foods, and other ceremonies are powerless to justify us in the sight of God. In addition, following the morality of the law (not murdering, not committing adultery, not stealing) is insufficient to make us right in God’s eyes. No act on the part of sinful creatures can result in God’s declaring them to be righteous in His sight. Why can’t the works of the law save us? First, because the works of the law can never be done completely. The standard is perfection, and that means “good enough” won’t pass muster. Paul explains to the Galatians: “All who rely on the works of the law are under a curse, as it is written: ‘Cursed is everyone who does not continue to do everything written in the Book of the Law’” (Galatians 3:10, emphasis added). James further explains that anyone who offends in just one point is guilty of breaking the whole of the law (James 2:10\). There are over six hundred individual commandments in the Mosaic Law, and breaking just one of them one time renders a person guilty. No one but Jesus ever kept the law perfectly. Second, the law was never intended to justify anyone; it was given to show us our sinfulness and to reveal the perfect holiness of the Lawgiver (Romans 3:20\). Without the law, we would not know what sin is (Romans 7:7\). The law is holy because God is holy. Just as a straightedge reveals the crookedness of a line, so the law of God exposes our lack of holiness. No one measures up to God’s standard (Romans 3:10\). The law cannot justify; it can only condemn. No one can stand before a holy God on the basis of his own efforts, even if those efforts include a hearty attempt at keeping the works of the law. If the works of the law justify no one, and serve only to reveal our own sinfulness and our desperate state, what are we to do? The Bible offers the only solution to the problem of sin: “But now apart from the law the righteousness of God has been made known, to which the Law and the Prophets testify. This righteousness is given through faith in Jesus Christ to all who believe” (Romans 3:21–22\). This is why “the just shall live by faith” (Romans 1:17, NKJV). We can only be declared righteous “by faith apart from works of the law” (Romans 3:28\), and that faith must rest in the only Savior, the Lord Jesus Christ: “Salvation is found in no one else, for there is no other name under heaven given to mankind by which we must be saved” (Acts 4:12\). To continue to attempt to earn a place in heaven through the works of the law is to ignore the sacrifice of Christ: “If righteousness could be gained through the law, Christ died for nothing!” (Galatians 2:21\).
What is the significance of Midian in the Bible?	Answer After his wife Sarah died, Abraham married a woman named [Keturah](Keturah-in-the-Bible.html), who bore him six sons: Zimran, Jokshan, Medan, Midian, Ishbak and Shuah (Genesis 25:1–2\). The fourth son, Midian, had five sons: Ephah, Epher, Hanok, Abida, and Eldaah (Genesis 25:4; 1 Chronicles 1:33\). Their nomadic descendants came to be known as the Midianites, distant relatives of the Israelites who often oppressed Israel (Judges 6:2\). One reason the land of Midian is significant is that it was the destination to which [Moses](life-Moses.html) fled after killing an Egyptian (Exodus 2:15\), fearing that Pharaoh would have him killed. At that time, Midian was probably located in the Sinai Peninsula, as well as holding territory to the east of the Gulf of Aqaba. Later, the Midianites may have inhabited the land between Edom and Paran, on the way to Egypt (1 Kings 11:18\). By the time of the judges, the Midianites seem to have located further north, to the east of Gilead. In Midian, Moses married Zipporah, the daughter of a priest of Midian (Exodus 2:15–21; 18:1\). Moses stayed in Midian, tending sheep until God appeared to him in a [burning bush](burning-bush.html) and instructed him to lead Israel out of their bondage in Egypt (Exodus 3:1–10\). After Moses became the leader of the Israelites, his Midianite father\-in\-law, [Jethro](Jethro-in-the-Bible.html), was a source of wisdom and guidance to Moses (Exodus 18:17–24\). He visited Moses in the wilderness, saw that he was carrying too great a burden, and gave him some good suggestions. While visiting Moses and hearing all God had done for the children of Israel, Jethro said, “Praise be to the Lord, who rescued you from the hand of the Egyptians and of Pharaoh, and who rescued the people from the hand of the Egyptians. Now I know that the Lord is greater than all other gods, for he did this to those who had treated Israel arrogantly” (Exodus 18:10–11\). Then Jethro offered a burnt offering and other sacrifices to the Lord (verse 12\). This may imply that, before this event, Jethro was a priest of a Midianite god, but, having seen the miracles God did for Israel, he converted to the worship of Yahweh and took that faith back with him to Midian. Later, during the time of the exodus, Midian partnered with neighboring [Moab](Moab-in-the-Bible.html) in attacking Israel. Numbers 22 recounts the story of Balak, king of Moab, conspiring with the elders of Midian to hire a wicked prophet, [Balaam](Balaam-in-the-Bible.html), to put a curse on Israel for them. Although greedy for the money Balak offered, Balaam could only prophesy the truth God spoke to him. During the time of the judges, Midian is also associated with other enemies of God who tried to overthrow Israel (Judges 6:33\). Because of Israel’s refusal to obey God, He handed them over to the Midianites for seven years (Judges 6:1\). Then the Lord raised up a leader named [Gideon](life-Gideon.html) who conquered the Midianites with an army of only 300 men (Judges 7\). The Ephraimites brought the heads of Midian’s leaders, Oreb and Zeeb, to Gideon. That victory over Midian reminded the people of Israel that the Lord was their defender (Judges 7:2, 25\) One of the Lord’s final instructions to Moses was “Take vengeance on the Midianites for the Israelites” (Numbers 31:1\). Even though the Lord used the wickedness of pagan nations to punish disobedient Israel, He did not leave the pagans unpunished. God works so closely in the affairs of men that He uses their own wickedness against them. God used the stubbornness of Pharaoh to bring judgment on Egypt because of their cruelty to the Hebrews (Exodus 7:3–5\). He used the wicked Babylonians to punish His people because of the Israelites’ idolatry, but God later destroyed Babylon because of their own wickedness (Jeremiah 25:7–11; Isaiah 13:19\). In the same way, God used Midian as He wished: He first used Midian to protect Moses, then to punish His disobedient people, and then He finally decimated them for their evil ways. Midian is another reminder that the sovereign Lord is Ruler over all His creation, even using evildoers to fulfill His plans (Isaiah 46:9–11\).
What is the leaven of the Pharisees?	Answer Jesus spoke of the “leaven of the Pharisees and Sadducees” in Matthew 16:6 (NKJV; cf. Mark 8:15 and Luke 12:1\). As in many of His teachings, Jesus used an everyday item, in this case leaven or yeast, to demonstrate a spiritual truth. In Luke 12:1, Jesus refers to “the yeast of the Pharisees, which is hypocrisy.” Jesus’ point was that the teachings of the Pharisees were pervasive and produced [hypocrisy](Bible-hypocrisy.html) and unbelief. When the disciples heard Jesus’ comment about the leaven of the [Pharisees](Pharisees.html), they were quick to jump to a wrong conclusion: “It is because we did not bring any bread,” they said among themselves (Matthew 16:7\). Jesus reminded them of the two miracles of feeding the five thousand and the four thousand (Matthew 16:8–11\) and emphasized that they did not need to worry about food. Jesus was not speaking of physical leaven. Jesus had done many miracles, yet the Pharisees, [Sadducees](Sadducees.html), and [Herodians](Herodians.html) (mentioned in Mark 8:15\) still did not believe in Him. Shortly before Jesus warned His disciples of the leaven of the Pharisees, “the Pharisees and Sadducees came to Jesus and tested him by asking him to show them a sign from heaven” (Matthew 16:1\). Jesus had refused to give them a sign, but promised them the “sign of Jonah” as the only evidence to come (verse 4\). This exchange gives significant context to Jesus’ mention of leaven. The “yeast” or “leaven” of the Pharisees was the subtle yet pervasive influence the Pharisees exerted over people. Those who followed the Pharisees might demand signs, but they would gradually increase in unbelief until they had hardened hearts, just like the Pharisees. The man\-made teachings of the Pharisees were as pervasive as yeast in a loaf of bread. Their corruption advanced in hardly perceptible ways, but it was extensive. Jesus denounced the Pharisees on several occasions (e.g., Matthew 23:1–39\), and their hypocrisy was a common theme. The Pharisees displayed an outward conformity to the law, but their hearts were full of unbelief and sinfulness (Mark 7:6–13\). By warning the disciples against the hypocrisy, or “leaven,” of the Pharisees, Jesus sought to keep His followers from an insidious influence that would undermine faith and corrupt their walk with God. Believers today should heed the same warning from the Lord and guard against pharisaic attitudes and the temptation to take pride in man\-made teachings and traditions. Once a bit of pharisaism is introduced into the church, it can quickly spread.
Who is Satan in the Bible?	Answer [Satan](who-Satan.html) is described in the Bible as an angelic enemy of God and, by extension, the enemy and opponent of those who follow God. Although everything God created was good (Genesis 1:31\), Satan chose to rebel against the Lord, and many other angels followed his rebellion (Ezekiel 28:15; Isaiah 14:12–17\). Satan tempted Eve to sin in the Garden of Eden, and Adam followed her into sin, plunging the whole human race into a curse (Genesis 3:16–19; Romans 5:12\). Pictured as a serpent and dragon in the Bible (Genesis 3:1; Revelation 12:9\), Satan is a murderer and the father of lies. He promotes false doctrines and craftily seeks to keep unbelievers in spiritual bondage (John 8:44; 2 Corinthians 4:4; 11:14; 1 Timothy 4:1\). There are many things said in the Bible about Satan, but it is important to also establish what is not said about him. There are many misconceptions regarding the devil, including the following: • Satan is not a personal being, but rather is only a force of evil. • He is equal to God, thus creating a form of [dualism](dualism.html). • He resides in and is the ruler of hell. • He can do whatever he pleases. • He is omnipresent. • He received a [ransom](Jesus-pay-ransom.html) from Jesus when Jesus died on the cross. All these views are wrong and are not found in Scripture. False ideas about Satan come from a variety of sources. For instance, the belief that the devil is equal to God and is His opposite comes from the dualism in [Zoroastrianism](Zoroastrianism.html). The belief that Jesus died to pay a ransom to the devil was theorized by [Origen](Origen-of-Alexandria.html). John Milton’s [Paradise Lost](Paradise-Lost.html), not the Bible, describes Satan as the king of hell (I:261–263\). Concerning Satan, the Bible gives the following information: • Satan is a personal being, with a mind, emotions, and a will (Job 1; Matthew 4:1–12\). • He is a created being and is not equal to God (Ezekiel 28:15\). • Satan does not rule hell. Hell was created as a punishment for Satan and his demons (Matthew 25:41\). Neither does Satan live in hell, as the Bible describes how he can enter heaven and roam the earth (Job 1:6–7\). • The devil can only do what God allows (Job 1:12\). • Satan is not omnipresent. But he does oversee a horde of demons, called “the powers of this dark world and . . . the spiritual forces of evil in the heavenly realms” (Ephesians 6:12\). He uses this network to tempt and deceive people. • He actively works to nullify the effect of the Word of God in people’s hearts (Matthew 13:3–4, 19\), and he blinds the intellect of those who do not believe so they cannot understand the gospel (2 Corinthians 4:4\). The Bible describes how Christians should be mindful of the schemes of Satan: “Be alert and of sober mind. Your enemy the devil prowls around like a roaring lion looking for someone to devour” (1 Peter 5:8\). Believers must resist him soberly, vigilantly, and steadfastly, aware of the reality of his plans to tempt us to make us unfruitful for the Lord (2 Corinthians 2:11\). When tempted, the believer should submit himself to the Lord and resist the devil, and Satan will flee (James 4:7\). In addition to being a tempter, Satan is also “the accuser of our brothers” (Revelation 12:10, ESV). He enjoys listing the many sins of believers, but the Lord Jesus, our Advocate, defeats the accusations because He has paid the price for our sins (1 John 2:1–2\). Christians can be confident of their salvation because Jesus has done the work for us through His death and resurrection (Ephesians 2:8–9\). Satan is described as the “god of this age” (2 Corinthians 4:4\) and has dominion over the world and its system (John 12:31; 1 John 5:19\), but his authority will not last forever. During the tribulation, the devil will deceive the masses and raise up for himself the Antichrist, who will rule for seven years (Revelation 13:5–8\). Since Satan has always wanted people to worship him as God, this will be a part of his deception as well, since many will worship Satan at that time (Revelation 13:4\). He will also attempt to destroy the remnant of Israel but will not be successful (Revelation 12:13–16\). At the end of the tribulation, Jesus will return, the Antichrist and false prophet will be thrown into the lake of fire, and Satan will be imprisoned for 1,000 years (Revelation 19:19–20; 20:1–3\). After that time, Satan will be released and will lead one last rebellion (Revelation 20:7–9\); then Satan will finally be thrown into the lake of fire, forever to be tormented for his rebellion and works of evil (Revelation 20:10\). The dominion of Satan over the world may seem unassailable, but the devil cannot withstand the power of our Savior and Lord, Jesus Christ.
What is a spiritual father?	Answer The phrase spiritual father is not found in the Bible. There are passages that do imply a form of spiritual fatherhood between individuals and over churches. Peter called Mark “my son” (1 Peter 5:13\). Paul refers to Timothy as “my true son in the faith,” thus indicating his close relationship to Timothy (1 Timothy 1:2\). Elsewhere in Paul’s letters, he also refers to Onesimus as his son, indicating that he was a spiritual father to the former slave (Philemon 1:10\). The apostles also imply that they are “spiritual fathers” in relationship to various congregations. The apostle John referred to members of a church he was overseeing as his children (1 John 2:1, 12–13\). Paul’s relationship with the Corinthian church is likened to that of a father to his children (2 Corinthians 12:14–15\). Elsewhere, Paul writes, “I am writing this not to shame you but to warn you as my dear children. Even if you had ten thousand guardians in Christ, you do not have many fathers, for in Christ Jesus I became your father through the gospel” (1 Corinthians 4:14–15\). In each case, it could be that these apostles had led their “spiritual children” to faith in Christ; even if they did not, the apostles loved, protected, and led those under their spiritual care as a father would his own children. We note that, although Paul calls Timothy his “son in the faith,” nowhere are any of the apostles addressed as “father” by other believers. Father (abbreviated as Fr.) is a title used by [Catholics](Roman-Catholicism.html) to designate priests and even the Pope, whose title means “father.” Just as a father works at raising his children to maturity, so Catholic priests claim that their job as spiritual fathers is to raise their congregations to spiritual maturity. They liken their job as spiritual fathers to that of physical fathers, claiming they wash the children at birth with infant baptism, feed them with the Eucharist, and guide them by interpreting the Bible. Roman Catholics use verses such as 1 Corinthians 4:14–15 and 2 Corinthians 12:14–15 as support for their priests being called “fathers,” but nowhere in Scripture are overseers or pastors called spiritual fathers. Rather, they are called shepherds (John 21:15–17; 1 Peter 5:1–3\). Just as Jesus is the Good Shepherd (John 10:11\), so are pastors to be shepherds of the flock of believers that Christ entrusts to them (1 Peter 5:2\). The idea of a spiritual father is often used more generically of any Christian man who is discipling or mentoring a younger Christian in the faith. Jesus has commanded His followers to “make disciples,” which involves creating spiritual relationships that in some ways resemble father/son and mother/daughter relationships (Matthew 28:19\). In Paul’s letter to Titus, he discusses how older women should teach younger Christian women in the faith (Titus 2:4\). As Timothy’s spiritual father, Paul taught doctrine and modeled Christian living to his young friend by taking him along on mission trips (2 Timothy 1:13; Acts 16:1–3; 2 Corinthians 1:19\). After a while, Timothy took on a leadership role of his own, and he in turn discipled other believers in a “spiritual father”\-type of relationship (1 Thessalonians 3:2; 1 Timothy 4:11–16\). In Matthew 23, Jesus forbids the use of the title father as a sign of superiority: “Do not call anyone on earth ‘father,’ for you have one Father, and he is in heaven” (verse 9\). In that same context, Jesus also forbids the titles rabbi (“teacher”) and instructor (“master” or “leader”). John MacArthur comments: “Here Jesus condemns pride and pretense, not titles per se. . . . Christ is merely forbidding the use of such names as spiritual titles, or in an ostentatious sense that accords undue spiritual authority to a human being, as if he were the source of truth rather than God” (The MacArthur Study Bible).
What is the meaning of coram Deo?	Answer Coram Deo is a Latin phrase found in the [Vulgate](Latin-Vulgate.html); it means “before the face of God” or “in the presence of God.” In the Latin Vulgate, the phrase coram Deo appears in Psalm 55:13 (Psalm 56:13 in modern translations). Translated into English, the verse says, “For you have delivered me from death and my feet from stumbling, that I may walk before God \[coram Deo] in the light of life” (emphasis added). Coram Deo is used mostly in [Reformed](reformed-theology.html) circles, but other Christian denominations and Catholics have adopted the phrase as well. Various schools and churches include the phrase coram Deo in their name. Coram Deo is used by many Christians as a reminder that all life is about God and that we must live our whole lives to glorify and honor God. According to R. C. Sproul, the essence of coram Deo is to “live one’s entire life in the presence of God, under the authority of God, to the glory of God” (“What does ‘coram Deo’ Mean?” ligonier.org/blog/what\-does\-coram\-deo\-mean, accessed 6/3/20\). In Christian theology, the phrase has gained a deeper meaning as a philosophy for living the Christian life. To live one’s life “before God” (coram Deo) is a scriptural concept, as the Lord is omnipresent and perceives our every action and thought (Psalm 139:1–4, 7–10\). Since God created us for His glory (Isaiah 43:7\), our lives should be lived for Him and His glory. As Psalm 115:1 says, “Not to us, O LORD, not to us but to your name be the glory, because of your love and faithfulness.” Living coram Deo is to recognize that God is ultimately whom we live for; we do not live for others’ approval, recognition, or admiration (see Galatians 1:10\). Since God alone is the One who redeemed us from our sin, He alone deserves all the glory and praise (Acts 4:12; Titus 3:5\). Coram Deo counters what is taught in the world today. Entertainment media constantly presents a version of life in which God is totally absent. The predominate view of society is that we should focus on ourselves and do what we think is right for us. Popularity, fame, and fortune are the acceptable pursuits. In contrast, coram Deo reminds us that we live for an audience of one: the Lord God. Walking before God and living to glorify Him will affect all areas of our lives, and we should be ready to tell others about our purpose of living for Jesus (1 Peter 3:15\).
What was the apostolic age?	Answer The apostolic age is the initial formation, growth, and development stage of the early church. It is directly tied to the leadership of the twelve apostles. The apostolic age was characterized by great signs that validated the message of the apostles (Acts 2:43; 6:8; 8:6, 13; 14:8–10; 15:12; 20:7–12; 28:3–6\). The apostolic age began after the death and resurrection of Jesus Christ and closed at the end of the first century AD, with the [death of the apostle John](apostle-John-die.html). Some pinpoint the exact start of the apostolic age with the [day of Pentecost](day-Pentecost.html) when the apostles were publicly empowered by the Holy Spirit: “When the day of Pentecost came, they were all together in one place. Suddenly a sound like the blowing of a violent wind came from heaven and filled the whole house where they were sitting. They saw what seemed to be tongues of fire that separated and came to rest on each of them. All of them were filled with the Holy Spirit and began to speak in other tongues as the Spirit enabled them” (Acts 2:1–4\). About three thousand believers joined the church that day (verse 41\). Other scholars believe the apostolic age began at the moment Peter confessed Jesus as Christ, and the Lord responded, “And I tell you that you are Peter, and on this rock I will build my church, and the gates of Hades will not overcome it” ( Matthew 16:18\). While arguments can be made for either view, the matter is of little biblical import. What’s most significant concerning the apostolic age is that the foundations of the Christian church were established then, as the church of Jesus Christ flourished into existence. All subsequent generations of the church are built on this dynamic era in church history. It was during the apostolic age that the writing of the New Testament canon of Scripture took place. Under the guidance of the apostles, foundational principles were established for dealing with the multilayered relationships between Jews, Gentiles, and Christians, along with other controversial matters (Romans 14\). The church learned to maneuver through external pressures and influences like governments, slave masters, and other religions and to address internal challenges like false teachers, disputes between believers, and church discipline. Perhaps the weightiest development in the apostolic age was the church’s formation of fundamental views on the nature and significance of Christ and His resurrection. Other critical apostolic teachings dealt with the interpretation of the Jewish Scriptures and the importance of key worship practices such as [communion](communion-Christian.html) and [baptism](Christian-baptism.html). The apostolic age gave us the Gospels, which show us what Jesus said and did; and the Epistles, which expound on the meaning and significance of what Jesus said and did. The [book of Acts](Book-of-Acts.html) provides an overview of a large part of the apostolic age, and the writings of the apostle Paul and other New Testament authors give us more insight into the changes and challenges of the church during that era. In the apostolic age, the core body of believers exploded from a small, inward\-facing community in Jerusalem to a widespread network of Christians branching out into all the major cities of the Mediterranean region and beyond (Acts 1:18\). Dramatic changes in the make\-up of the church followed the ministry of Paul and his [missionary journeys](missionary-journeys-Paul.html). Both Paul (Romans 11:13\) and Peter (Acts 10\) actively contributed to the development of mixed communities of believers composed of Jews and Gentiles. The church, a distinct people from the Old Testament community of Israel, began meeting together regularly in the apostolic age for the purpose of discipleship, teaching, maintaining Christian fellowship, sharing in the Lord’s Supper, encouraging one another, and prayer (Acts 2:42; Hebrews 10:25\). Leadership and pastoral ministries were established for tending to the practical needs of believers and for strengthening and nurturing the body of Christ (Acts 6:1–4; 1 Timothy 3:1–13; Titus 1:6–9; James 5:14\). The apostolic age ended with the death of John, the last surviving [apostle](what-is-an-apostle.html). While today some churches erroneously claim to be a part of a “new apostolic” age, the biblical truth is that, for the last 2,000 years, the church has been continually “built on the foundation of the apostles and prophets, with Christ Jesus himself as the chief cornerstone” (Ephesians 2:20\). The foundation was laid during the apostolic age, and a new foundation is not needed.
What does the Bible say about systemic racism?	Answer The Bible does not use the phrase systemic racism in any translation, and neither the word systemic nor racism is found individually. However, Scripture does address racial equality, injustice, oppression, and so forth. In fact, ideals set forth in the Bible form the basis for modern views that “systemic racism” is evil. Such a perspective is radically contrary to the worldwide culture of the ancient world. Opposition to systemic racism stems from beliefs only natural to a Christian worldview. Likewise, the correct response to the evil of racism must follow a godly approach in order to succeed. Generally, the term systemic racism suggests that race\-based discrimination is ingrained or woven into rules, laws, or traditions, even if the actual text of laws makes no overt reference to race. Of course, it’s possible for nations to have openly racist laws or policies. However, charges of systemic racism typically suggest the system is structured or applied with an unfair impact on a particular group. The concept of systemic racism implies that effectively racist outcomes can occur even if no participating individual personally holds racist attitudes, and even if no law mentions race. This concept is obviously controversial, and the extent to which any process exhibits systemic racism is subject to debate. Prior to the dominance of [Judeo\-Christianity](Judeo-Christian-ethic.html), broad concepts such as human equality and universal rights were nonexistent. The natural assumption was that the strong and privileged had a moral authority to do as they pleased with the weak and underprivileged. Likewise universal were sweeping judgments based in sex, race, or social status. These biased assumptions were not merely common; they were considered obvious and universal truths. This point cannot be overstated: what the modern world considers “evils” were ingrained conventions in pre\-Christian worldviews. The biblical perspective that all people are image\-bearers of God, all individually accountable to God, and all subject to the same moral code is foreign to non\-Christian perspectives (1 Corinthians 12:13; Galatians 3:28; Colossians 3:11\). Of course, the growing influence of a biblical worldview did not eradicate [racism](racism-Bible.html) and oppression overnight. But biblical teaching is an inherent contradiction to racism and oppression, and, like a solvent steadily eating away at a material, the Bible progressively weakened those sins’ acceptance in society. In some cases, biblical ideals led to the abolition of practices that every other culture in history had embraced, such as [slavery](Bible-slavery.html). Modern cultures impacted by a Christian heritage often take for granted that civil rights, racial equality, freedom, and so forth are moral imperatives. In truth, those beliefs are anchored in biblical teachings. In broad strokes, Scripture places obligations on Christians to push back against systemic racism. The Bible promotes impartiality (James 2:1\), the equality of all people (Genesis 1:27\), concern for those who are oppressed (Zechariah 7:10; Proverbs 28:16\), and fair treatment of the weak or poor (James 1:27; Proverbs 14:1\). If some law, tradition, or interpretation of law truly has an unfair impact on one race, then that realization ought to spur Christians to action (James 4:17\). And Christians ought to be open to the experiences and thoughts of others, rather than simply ignoring those perspectives (Proverbs 18:13, 17; John 7:24\). This does not mean every claim of “systemic racism” should result in the destruction of suspect laws or structures (Proverbs 11:29; 14:16; 29:8\). Careful reflection and good judgment are important both in identifying and addressing these issues. Believers need to accept that systemic racism is possible. It cannot be dismissed out\-of\-hand. Believers ought to be open to the perspective of those who believe they have been victimized by it. We should be equally receptive to the perspectives of those who are blindsided by claims they are perpetuating racism (Galatians 6:1\). Christians need to be thorough and Christlike in their response (1 John 4:1; James 1:22; 1 Corinthians 13:4–6\). Countering legitimate evil must be done according to a [biblical worldview](Christian-worldview.html), not by embracing anti\-biblical philosophies.
Why do many cities have a First Baptist Church and a Second Baptist Church?	Answer The designation “First” or “Second” in the name of a Baptist church has nothing to do with status in the community, nor it is unique to Baptist churches. Other types of churches also use those numerical designations. Likewise, ordinal designations are also frequently used in bank names (i.e., First National Bank). In the early days of the United States (or the American colonies), church names were not nearly as creative as they are today. There were no churches named “Celebration Family Outreach Center,” “Excite! Church,” or “Crossroads Community Church.” Church names were more straightforward and were intended to give more information about the church itself. The Baptist church that was first started in a particular community was often called the “First Baptist Church of \_\_\_\_\_\_\_\_\_\_” (or simply “First Baptist Church”). When another Baptist church was started in the same community, it would often be called the “Second Baptist Church”—thus, First and Second show the order of founding. The First Baptist Church of Natbury Pass is older than the Second Baptist Church of Natbury Pass. The same method of naming churches was followed by other denominations, especially the Methodists and Presbyterians. Sometimes the pattern continued with “Third” and “Fourth” churches. The evangelical stalwart James Montgomery Boice was for many years pastor of the Tenth Presbyterian Church of Philadelphia. The reasons for a “Second” church forming in a community with a “First” church can vary. Sometimes, it’s the result of a difference in theology or practice. When serious divisions or disagreements within a particular denomination or congregation exist, and they cannot be equitably resolved, the result is often the formation of a new church and sometimes a new denomination. An easy, practical way to differentiate one church from the other was to refer to the dissenting church that came out of the first as “Second.” An example of this occurred in 1743 in Boston, Massachusetts, during the [Great Awakening](First-Second-Great-Awakening.html). Some members withdrew from the First Baptist Church and formed the Second Baptist Church over a disagreement on the practicality of religious reform. Most of the time, however, the founding of a “Second” church is not rooted in doctrinal issues but is simply a matter of church growth. In the years leading up to the Civil War, some [church denominations](what-is-a-denomination.html) split over the issue of slavery, but, in the modern church, divisions over racial tensions are extremely rare. There are cases today in which a community’s “First” and “Second” churches have different ethnic or racial backgrounds. An example was the (now defunct) First Baptist Church of Santa Ana, California, which was historically white, and the Second Baptist Church, which was historically black. The difference in their membership, however, was not due to intentional segregation but to neighborhood demographics: in fact, the “First” church had provided resources to help start the “Second” church, and the two congregations remained mutually supportive throughout their history. The designating of churches in sequential fashion typically has nothing to do with racism, segregation, or ethnic injustice within the history of that particular church. There may be multiple “First” churches within the same area, especially in a metropolitan area, because there are multiple conventions, synods, or sub\-denominations that have planted churches in the same geographical region. An internet “near me” search of anywhere in the United States will likely return multiple “First” church results of various denominations with a number of “Second” church results and occasional other ordinals farther down the number line. Thankfully, the use of ordinal adjectives such as First and Second in church names does not imply competition or relative importance. Rather, such designations simply show the order in which sister churches were founded in a certain city.
What is Michaelmas?	Answer Michaelmas, celebrated on September 29, is an old church feast celebrating the angels. It also functions as one of the traditional quarter days in England, which include Lady’s Day (March 25\), Midsummer (June 24\), and [Christmas](Christmas-true-meaning.html) (December 25\). These days, placed near equinoxes and solstices, marked when leases began, land was exchanged, debts were paid, or servants were hired. Some also call Michaelmas the “Feast of Michael and All Angels”; it’s also known as “Goose Day” because the traditional meal on Michaelmas in England is roast goose, which supposedly brings luck against poverty in the coming year. In the Bible, [Michael](Michael-the-archangel.html) is one of the chief angels of God (Daniel 10:13\). In Revelation 12, Michael leads the holy angels in a battle against Satan, with the result that the devil “was hurled to the earth, and his angels with him” (verse 9\). The angel’s association with spiritual warfare and the placement of Michaelmas at the beginning of the colder, darker months—when the powers of evil were believed to be stronger—make the feast of Michaelmas a plea for protection against evil. The first recorded mention of the feast of Michaelmas was at the Council of Maintz in AD 813, but the veneration of the archangel Michael began in the Eastern church as early as the fourth century and spread to the Western church over the next hundred years. The celebration of Michael became a major feast day as the Roman Catholic Church came into more power. As time passed, most of the celebrations became traditional rather than sanctioned or required. Along the way, the observance of Michaelmas took on various folk traditions and [superstitions](superstitions.html) drawn from the regions where it was celebrated. The question arises whether or not Christians should observe Michaelmas. Never in Scripture are we told to focus on angelic beings or honor them. The celebration of Michaelmas runs the risk of placing angels in a position equal to God, praising Michael and the other angels and praying to them to continue their protection. Not everyone who observes Michaelmas prays to Michael, but some do, and that is dangerous ground. We are not to worship angels (Matthew 4:10\). In fact, an angel explicitly tells John not to worship him in Revelation 22:8–9 because “I am a fellow servant with you and with your fellow prophets and with all who keep the words of this scroll. Worship God!” We are not to pray to angels. God alone is to receive our prayers (Matthew 6:9; John 16:23\). Christians are free to fellowship, thank God for His protection, and enjoy a meal, such as a goose, with other believers. If the celebration happens to be on September 29, and there is no superstition involved, and no veneration of or prayers to Michael the archangel, then “do not let anyone judge you by what you eat or drink, or with regard to a religious festival” (Colossians 2:16\).
Why was Paul called the apostle to the Gentiles?	Answer Paul calls himself “the apostle to the Gentiles” in Romans 11:13\. It’s not as though Paul never preached to the Jews—on the contrary, his custom was to preach first in the [synagogue](what-is-a-synagogue.html) when entering a new city (Acts 17:2\). And it’s not as though the other apostles never preached to Gentiles (see Acts 10\). But in a real sense, Paul’s ministry among the Gentiles was unique. Paul’s mission was to proclaim the gospel to the Gentiles: “He chose me to be a servant of Christ Jesus for the Gentiles and to do the work of a priest in the service of his good news. God did this so that the Holy Spirit could make the Gentiles into a holy offering, pleasing to him” (Romans 15:16, CEV). Paul was the apostle to the Gentiles by God’s choice. The Lord Jesus declared that He had a specific mission for Paul: “This man is my chosen instrument to carry my name before the Gentiles and their kings and before the people of Israel” (Acts 9:15\). Paul had been set apart from birth and called by God’s grace so that he might “preach \[Christ] among the Gentiles” (Galatians 1:15–16\). Paul was the apostle to the Gentiles because the bulk of his ministry was spent in pagan lands planting churches among the Gentiles. Paul was the first to preach the gospel on European soil. His [three missionary journeys](missionary-journeys-Paul.html) took him far from Jewish lands to Gentile areas where Diana, Zeus, and Apollo were worshiped, to Cyprus, to Athens, to Malta, and eventually to Rome. He desired to preach in Spain as well (Romans 15:24\), but it’s unsure if he ever made it that far. Paul was the apostle to the Gentiles because he was under obligation to serve in Gentile lands. Paul’s testimony was that “this grace was given me: to preach to the Gentiles the boundless riches of Christ” (Ephesians 3:8\). Peter preached (mainly) to the Jews, and Paul was commissioned to preach (mainly) to the Gentiles: “God had given me the responsibility of preaching the gospel to the Gentiles, just as he had given Peter the responsibility of preaching to the Jews” (Galatians 2:7, NLT). Paul was well\-qualified to be the apostle to the Gentiles. He was well\-educated, being thoroughly trained in the Mosaic Law under Gamaliel (Acts 22:3\) and having received a classical Roman education in Tarsus. He had the ability to argue his point from Jewish Law (Galatians 4:21–31\) and to illustrate it from Greek literature (Acts 17:28; Titus 1:12; 1 Corinthians 15:33\). Paul’s training as a Pharisee (Philippians 3:5\) allowed him access to synagogues everywhere, and he also held the privileges of [Roman citizenship](Paul-Roman-citizen.html), which opened doors of opportunity throughout the Roman world (Acts 22:3, 25–29; 28:30\).. The Lord specifically chose Paul to be the apostle to the Gentiles to show that salvation is offered to all people. Ephesians 3:6 speaks of how Christ brings together both Gentile and Jew: “And this is God’s plan: Both Gentiles and Jews who believe the Good News share equally in the riches inherited by God’s children. Both are part of the same body, and both enjoy the promise of blessings because they belong to Christ Jesus” (NLT). May the Lord continue to reach people everywhere for His glory, and may we display Paul’s willingness to go wherever God calls us.
What does the Bible say about temptation?	Answer Temptation, by its very nature, feels wrong. God’s moral law is written in the heart of every human being (Romans 1:20\), and when a sinful temptation is introduced, our consciences immediately sense danger. However, the temptation itself is not the sin. Jesus was tempted (Mark 1:13; Luke 4:1\-13\), but He never sinned (Hebrews 4:15\). Sin occurs when we mishandle temptation. There are two avenues by which we are tempted: Satan and our own sinful flesh. Acts 5 gives an example of someone tempted by Satan. Ananias and his wife, Sapphira, wanting to appear more spiritual than they really were, lied to the apostles and pretended they were giving as an offering the full price of some property they had sold. Peter confronted them: “How is it that Satan has so filled your heart that you have lied to the Holy Spirit and have kept for yourself some of the money you received for the land?”(verse 3\). In this instance, Peter knew that the temptation to lie had come from Satan. Ananias and his wife both gave in to that temptation (verses 7\-10\). The betrayal of Jesus by Judas Iscariot is also attributed to Satan’s influence (Luke 22:3; John 13:2\). Ultimately, since Satan is the "god of this world" (2 Corinthians 4:4\) and the father of lies (John 8:44\), all evil originates with him. However, our own selfish nature is an ally of Satan’s. We need no prompting from Satan to entertain sinful ideas. James 1:13\-14 says, "When tempted, no one should say, 'God is tempting me.' For God cannot be tempted by evil, nor does he tempt anyone; but each person is tempted when they are dragged away by their own evil desire and enticed." Even though we may desire to do good, we are all tempted. No one is above it, even someone like the apostle Paul. He shared his own struggle of flesh against spirit when he wrote in Romans 7:22\-23, "For in my inner being I delight in God’s law; but I see another law at work in me, waging war against the law of my mind and making me a prisoner of the law of sin at work within me." Temptation is not of itself sinful. It becomes sin when we allow the temptation to become action, even in our minds. Lust, for example, is sin even though it may never be acted upon (Matthew 5:28\). Covetousness, pride, greed, and envy are all sins of the heart; even though they may not be apparent to anyone else, they are still sin (Romans 1:29; Mark 7:21\-22\). When we give in to the temptation to entertain such thoughts, they take root in our hearts and defile us (Matthew 15:18–19\). When we yield to temptation, we replace the fruit of the Spirit with the fruit of the flesh (Ephesians 5:9; Galatians 5:19\-23\). And, many times, what was first entertained as a thought becomes action (see James 1:15\). The best defense against giving in to temptation is to flee at the first suggestion. Joseph is a great example of someone who did not allow temptation to become sin (Genesis 39:6–12\). Although tempted to sin sexually, he did not give the temptation time to take root. He used the legs God gave him and physically fled. Rather than stay in a potentially dangerous situation and try to talk, reason, justify, explain, or otherwise weaken his resolve, Joseph took off. The temptation was not sin for him because he dealt with it in a God\-honoring way. It could easily have become sin if Joseph had stayed around and tried to overcome the temptation in his own strength. Romans 13:13\-14 (ESV) gives us a guideline for avoiding situations that can lead to temptation. "Let us walk properly as in the daytime, not in orgies and drunkenness, not in sexual immorality and sensuality, not in quarreling and jealousy. But put on the Lord Jesus Christ, and make no provision for the flesh, to gratify its desires." If we determine to "make no provision for the flesh," we will keep ourselves out of situations that may prove too tempting. When we put ourselves in situations where we know we will be tempted, we are asking for trouble. God promises to provide a "way of escape" when we are tempted (1 Corinthians 10:13\), but often that way is to avoid the situation altogether. “Flee the evil desires of youth” (2 Timothy 2:22\). Jesus taught us to pray, "Lead us not into temptation" (Luke 11:4\), but we have a responsibility to pay attention to the direction God is leading us and avoid temptation whenever we can.
What is a votive offering?	Answer A votive offering was one type of offering in the Jewish sacrificial system. It’s mentioned, in some translations, in Leviticus 7\. A votive offering was given to repay a vow or in consecration or fulfillment of a vow. Unlike other sacrifices that had to be consumed in one day, the votive offering could be left for one night and finished on the next day. Under no condition in the Israelite system of sacrifices could an offering be eaten after the second day (Leviticus 7:15–18\). While the NASB, NRSV, and LEB use the term votive offering in Leviticus 7:16, most Bible translations use the term vow instead, to distinguish the biblical offering from an unbiblical practice, also termed “votive offering.” These heathen votive offerings were permanent memorials offered to a deity in fulfillment of a vow. Common among pagan worshipers, votive (or ex\-voto) offerings were either fashioned by an individual or amassed by a community and then preserved as a grand\-scale memorial to a deity. Votive offerings were made of materials that were not to be consumed, spent, or used for any other purpose than as gifts to a god. Votive offerings could be etched depictions in stone or carved statues of the deity, public inscriptions, pottery, or jewelry or food for the idols. During times of famine, plague, or war, idol worshipers often made vows to their gods, promising to give something in return for favors shown. When the trouble passed, the worshiper would bring a votive offering to the temple or shrine and leave it there. The story of [Jephthah](who-was-Jephthah.html) in the Old Testament contains a type of votive offering. Before attacking the Ammonites, Jephthah made a vow to God: if he won the battle, he would offer God a burnt offering upon returning home. Jephthah foolishly specified that the offering would be “whatever comes out of the door of my house to meet me” (Judges 11:31\). God granted Jephthah the victory, but it was Jephthah’s only daughter who greeted him when he returned (verse 34\). Since the sacrifice was made at the fulfillment of a vow, it could be considered a votive offering. To this day, many cultures and religions practice the giving of votive offerings. Stupas, temples, pagodas, and shrines are usually filled with food, candles, flowers, trinkets, paintings, etc., to honor various deities—and to secure prosperity, good health, and other blessings for the giver. The Western practice of throwing coins into a fountain for “good luck” could be seen as a secularized type of votive offering. Votive offerings are part of both Roman Catholic and Eastern Orthodox religions. In Latin, the term ex\-voto meant “according to a vow” and originally referred to a gift given to fulfill a private vow to honor God. In both churches, votive offerings are made not just to honor God but to honor Mary or the various saints. For example, one might light a small white votive candle before a statue or sacred image in a cathedral or shrine. The candle, also called a [prayer candle](prayer-candles.html), can be lit in devotion to God, in honor of a deceased loved one, or in gratitude to a saint for deliverance from danger or sickness. Catholics also observe votive masses to celebrate special occasions, such as weddings, funerals, or the election of a Pope. The Roman Missal of 1970 contains fifteen votive masses, including celebrations of the Trinity, the Holy Spirit, the Blessed Sacrament, the Apostles, Saint Peter, and Saint Paul. The purpose of these votive masses is said to be to inspire devotion among the people. Lighting candles while one prays (or does anything else, for that matter) is not prohibited in Scripture. Candles may add beauty to the environment, but they have no power and no mystical or supernatural qualities. They cannot accompany our prayers to heaven, make our prayers more powerful or effective, or prolong our prayers in any way. Any votive offering made to a [saint](prayer-saints-Mary.html) is idolatry; any votive offering that attempts to curry favor with God or procure His blessing slips into the realm of superstition.
What is the Bible referring to when it mentions the law and the prophets?	Answer The phrase the law and the prophets refers to the entire Hebrew Bible, what we call the Old Testament. Jesus spoke of “the law and the prophets” multiple times, such as when He listed the two greatest commandments (Matthew 22:40\). In the Sermon on the Mount, Jesus pointed to His absolute perfection, saying, “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\). On the [Emmaus Road](road-to-Emmaus.html), Jesus taught two disciples “everything written about himself in the Scriptures, beginning with the Law of Moses and the Books of the Prophets” (Luke 24:27, CEV). Clearly, all Scripture, indicated by “the law and the prophets,” pointed to Jesus. The same passage also contains a three\-fold division of the Old Testament: “the Law of Moses, the Prophets and the Psalms” (verse 44\), but the two\-fold division of “the law and the prophets” was also customary (Matthew 7:12; Acts 13:15; 24:14; Romans 3:21\). The books of the law, properly speaking, would comprise the [Pentateuch](Pentateuch.html): Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. The prophets, in the two\-fold division, would include the rest of the Old Testament. Although it may seem strange that poetic books such as Job or Proverbs would be included in the “prophets” category, it was common for the Jews to see any writer of Scripture as a prophet. Further, many of the psalms are clear [messianic prophecies](messianic-prophecies.html). When Philip invited his friend Nathanael to meet Jesus, he referred to the whole of Hebrew Scripture in its two\-fold division: “We have found the one Moses wrote about in the law, and the prophets also wrote about—Jesus of Nazareth” (John 1:45, NET). Philip was right that all of Scripture has a common theme: the Messiah, the Son of God, who is Jesus.
What was the Marburg Colloquy?	Answer A colloquy, in a general sense, is simply a conversation. However, the term is often used in a more technical sense to denote a meeting to discuss theological matters. The Marburg Colloquy was one such meeting that took place in Marburg, Germany, October 1–4, 1529, between representatives of the German Reformation and the Swiss Reformation. [Martin Luther](Martin-Luther.html), [Martin Bucer](Martin-Bucer.html), and [Philip Melanchthon](Philip-Melanchthon.html) from Germany and John Oecolampadius and [Huldrych (or Ulrich) Zwingli](Ulrich-Zwingli.html) from Switzerland were the primary presenters, but there were a number of observers and delegates who attended. At the time of the Marburg Colloquy, church and state were inextricably entwined. There were Catholic rulers presiding over Catholic territories, and there were Protestant rulers and territories. Even though the [Protestant Reformation](Protestant-Reformation.html) was in full swing, Catholic forces seemed to be gaining political and military power. Philip of Hesse was the Protestant landgrave, or ruler, of the German territory of Hesse, a central German state. He felt that the Protestant territories in Germany and Switzerland should form a political alliance to resist Catholic forces in case they attempted to forcefully subdue the Protestant territories. However, Lutheran Protestants wanted a common confession of faith to be the basis of any alliance, and there was a significant theological difference regarding the Eucharist. Phillip of Hesse called the colloquy in an attempt to settle the issue and achieve unity. The Roman Catholic Church taught that, through a miracle, the priest changes the elements of the Eucharist into the actual body and blood of the Lord, although they retain their original appearance, taste, and smell. According to Catholic teaching, when the communicant receives the Eucharist, he or she is actually eating the body of Christ. This teaching, known as [transubstantiation](transubstantiation.html), the Reformers universally rejected. Luther and the Reformers who followed him taught [consubstantiation](consubstantiation.html) (although the term was coined later). Consubstantiation is the idea that the body and blood of Christ are with the elements, but the elements do not change into the actual body and blood of Christ. Other Reformers taught that the body of Christ was spiritually present in the elements and that the believer is spiritually nourished by receiving the elements. Zwingli taught something that would be called [memorialism](memorialism.html). The Eucharist (the Lord’s Supper or communion) is simply a memorial or a ritual of remembrance. The spiritual benefit does not come from the elements but in the act of remembering Christ’s broken body and shed blood for sin as the symbolic elements are eaten. At the Colloquy of Marburg, the opposing positions were presented and debated, and the final outcome was that there would be no agreement forthcoming on this issue. However, there was great agreement on other issues. Luther prepared fifteen articles that both sides would sign. The fifteenth stated many points of agreement regarding the Eucharist and also noted the primary point they could not agree on. The last article called for each side to respond to the other in Christian love. These are the Articles of Marburg, signed on October 3, 1529: “First, that we on both sides unanimously believe and hold that there is only one true, natural God, Maker of all creatures, and that this same God is one in essence and nature and triune as to persons, namely, Father, Son, and Holy Spirit, exactly as was decided in the [Council of Nicaea](council-of-Nicea.html) and as is sung and read in the Nicene Creed by the entire Christian church throughout the world. “Second, we believe that neither the Father nor the Holy Spirit, but the Son of God the Father, true and natural God himself, became man through the working of the Holy Spirit without the agency of male seed, was born of the pure Virgin Mary, was altogether human with body and soul, like another man, but without sin. “Third, that this same Son of God and of Mary, undivided in person, Jesus Christ, was crucified for us, died and was buried, rose from the dead, ascended into heaven, sits at the right hand of God, Lord over all creatures, and will come to judge the living and the dead, etc. “Fourth, we believe that [original sin](original-sin.html) is innate and inherited by us from Adam and is the kind of sin which condemns all men. And if Jesus Christ had not come to our aid by his death and life, we would have had to die eternally as a result of it and could not have received God’s kingdom and salvation. “Fifth, we believe that we are saved from such sin and all other sins as well as from eternal death, if we believe in the same Son of God, Jesus Christ, who died for us, etc., and that apart from such faith we cannot free ourselves of any sin through any kind of works, station in life, or \[religious] order, etc. “Sixth, that such faith is a gift of God which we cannot earn with any works or merit that precede, nor can we achieve it by our own strength, but the Holy Spirit gives and creates this faith in our heart as it pleases him, when we hear the gospel or the word of Christ. “Seventh, that such faith is our righteousness before God, for the sake of which God reckons and regards us as righteous, godly, and holy apart from all works and merit, and through which he delivers us from sin, death, and hell, receives us by grace and saves us, for the sake of his Son, in whom we thus believe, and thereby we enjoy and partake of his Son’s righteousness, life, and all blessings. \[Therefore, all monastic life and vows, when regarded as an aid to salvation, are altogether condemned.] “Concerning the External Word: Eighth, that the Holy Spirit, ordinarily, gives such faith or his gift to no one without preaching or the oral word or the gospel of Christ preceding, but that through and by means of such oral word he effects and creates faith where and in whom it pleases him (Romans 10\[:14ff.]). “Concerning Baptism: Ninth, that holy baptism is a sacrament which has been instituted by God as an aid to such a faith, and because God’s command, ‘Go, baptize’ \[cf. Matt. 28:19], and God’s promise, ‘He who believes’ \[Mark 16:16], are connected with it, it is therefore not merely an empty sign or watchword among Christians but, rather, a sign and work of God by which our faith grows and through which we are regenerated to \[eternal] life. “Concerning Good Works: Tenth, that such faith, through the working of the Holy Spirit, and by which we are reckoned and have become righteous and holy, performs good works through us, namely, love toward the neighbor, prayer to God, and the suffering of persecution of every kind. “Concerning Confession: Eleventh, that confession or the seeking of counsel from one’s pastor or neighbor should indeed be without constraint and free. Nevertheless, it is very helpful to consciences that are afflicted, troubled, or burdened with sins, or have fallen into error, most especially on account of the absolution or consolation afforded by the gospel, which is the true absolution. “Concerning Governing Authorities: Twelfth, that all governing authorities and secular laws, courts, and ordinances, wherever they exist, are a truly good estate and are not forbidden, as some papists and Anabaptists teach and hold. On the contrary, \[we believe] that a Christian, called or born thereto, can indeed be saved through faith in Christ, just as in the estate of father or mother, husband or wife, etc. “Thirteenth, that what is called tradition or human ordinances in spiritual or ecclesiastical matters, provided they do not plainly contradict the word of God, may be freely kept or abolished in accordance with the needs of the people with whom we are dealing, in order to avoid unnecessary offense in every way and to serve the weak and the peace of all, etc. “Fourteenth, that [baptism of infants](infant-baptism.html) is right, and that they are thereby received into God’s grace and into Christendom. “Concerning the Sacrament of the Body and Blood of Christ: Fifteenth, we all believe and hold concerning the Supper of our dear Lord Jesus Christ that both kinds should be used according to the institution by Christ; \[also that the mass is not a work with which one can secure grace for someone else, whether he is dead or alive;] also that the Sacrament of the Altar is a sacrament of the true body and blood of Jesus Christ and that the spiritual partaking of the same body and blood is especially necessary for every Christian. Similarly, that the use of the sacrament, like the word, has been given and ordained by God Almighty in order that weak consciences may thereby be excited to faith by the Holy Spirit. And although at this time, we have not reached an agreement as to whether the true body and blood of Christ are bodily present in the bread and wine, nevertheless, each side should show Christian love to the other side insofar as conscience will permit and both sides should diligently pray to Almighty God that through his Spirit he might confirm us in the right understanding. Amen.” \[Signed,] Martin Luther Justus Jonas Philip Melanchthon Andreas Osiander Stephan Agricola John Brenz John Oecolampadius Huldrych Zwingli Martin Bucer Caspar Hedio The division between the Lutherans and the Swiss Reformers existed before the Marburg Colloquy began, and it continued after it ended. Luther would not budge from his position that the plain meaning of Jesus’ words in Matthew 26:26 was that His body is somehow literally present with the bread of communion. Zwingli and his followers remained convinced that [communion](communion-Christian.html) is a memorial of Christ’s death and that His actual body is not present.
What is ignosticism?	Answer The term ignosticism is most frequently used by those who claim religious terms such as God are vague or poorly defined and are therefore meaningless. Both [atheists](atheism.html) and [agnostics](agnosticism.html) make use of the “ignostic” label, but in all cases it carries the same fundamental idea. Mostly to give a veneer of sophistication, the ignostic position is sometimes labeled “theological noncognivitism.” Among the criticisms held within ignosticism is that religious language is circular, assumed rather than proven, or simply disconnected from human experience. What ignosticism fails to accept is that the very nature of language is contextual. Disputes over what a word means in a certain context do not logically mean there can be no meaning to the word at all. Neither does the presence of nuance mean the concept is beyond all understanding or that the subject in question does not exist. Comparative terms—words such as better—are notoriously subject to nuance and conditional interpretation, but ignostics are not prone to suggest there is no meaningful way to compare two moral statements. Within philosophy, there are legitimate discussions about the relationship of language, terminology, and understanding. Some concepts can be stated in the abstract but not directly perceived by the mind, such as the quantity ten trillion. There are areas of spirituality—as well as politics, advertising, relationships, etc.—where unreasonable persons subtly vary the use of a word in order to take advantage of others. And, of course, it’s entirely possible for a person to use words he doesn’t actually understand, making his perception of those ideas effectively meaningless. Ignosticism, by and large, is not a valid part of such discussions. Rather, it’s an attempt to pretend something can be ignored unless it can be excessively defined, rather than simply understood. This is sometimes referred to as “Loki’s Wager”; in a Norse myth, the trickster Loki avoids giving an enemy his head by saying he never agreed to give his neck and insisting the lack of a clear distinction between “head” and “neck” makes the wager impossible to pay off. Rhetorically, this is related to “red herrings” and “rabbit holes.” Scripturally, it would fall under the distractions listed in 1 Timothy 6:4 and Titus 3:9\. Those claiming ignosticism, suggesting it’s impossible to reasonably define what is meant by words like God, are actually the ones injecting unreasonable uncertainty into the discussion. Defining one’s terms might be a valid part of a discussion, but the mere need to do so does not invalidate the entire subject.
What are the Letters of Ignatius?	Answer The word epistle is simply another word for letter, based on the Greek root word that means “to send.” The Letters of Ignatius, or the Epistles of Ignatius, are a set of letters written by early church father [Ignatius of Antioch](Ignatius-of-Antioch.html). Ignatius of Antioch (also known as Theophorus, Greek for “God\-bearer”) was born around AD 35 and died sometime in the second century. Some sources have his death as early as AD 107, and others as late as 135\. Ignatius was the second or perhaps the third bishop of Antioch in Syria. He is primarily known for seven letters that he wrote in the Greek language as he journeyed as a prisoner to Rome, where he expected to be executed. Very little is known about him other than the information contained in the letters. However, he must have been well\-known to Christians at the time, because he was welcomed and ministered to by Christians all along the way. The churches that Ignatius addressed in his seven letters were located in Ephesus, Magnesia, Tralles, Rome, Philadelphia, and Smyrna. The final letter was written to [Polycarp](Polycarp.html), the bishop of Smyrna who later gathered all the letters of Ignatius and disseminated them as a group. The Letters of Ignatius are filled with warnings against false teaching and pleas for unity. The style of the letters is similar to that of Paul, and of course much of the teaching is the same as Ignatius is applying apostolic/Pauline teaching to the situation in each church. His letters also demonstrate that a church hierarchy was already developing beyond what is found in the New Testament, with the position of bishop coming to prominence. In the letter to the church at Smyrna (where Polycarp was bishop), he wrote, “Follow, all of you, the bishop, as Jesus Christ followed the Father. Wherever the bishop appears, there let the people be, even as wheresoever Christ Jesus is, there is the catholic \[universal] church. It is not lawful apart from the bishop either to baptize or to hold a love\-feast.” Ignatius is the first to use the term catholic to refer to the universal church and the first writer outside of the New Testament to refer to the [virgin birth](virgin-birth.html) (“Ignatius of Antioch: Earliest Post\-New Testament Martyr,” www.christianitytoday.com/history/people/martyrs/ignatius\-of\-antioch.html, accessed 6/28/02\). His letters also prove that, early on, the church believed in the deity of Christ and His resurrection. These doctrines were not the result of legends that were gradually incorporated into Christian teaching but were taught from the earliest days of Christianity. In addition to the seven letters mentioned above are several spurious epistles attributed to Ignatius. Three exist only in Latin: the Letter of Ignatius to St. John, the Epistle of Ignatius to the Virgin Mary, and the Letter from the Virgin to Ignatius. Six additional forgeries are found in some Greek versions. These include letters to Mary of Cassobola, to the Tarsians, to the Philippians, to the Antiochenes, and to Hero. Each of the seven genuine letters has a shorter version and a longer version, but only the shorter versions are considered to be authentic.
What is the spiritual gift of administration?	Answer Of the many gifts given by the Holy Spirit to His church, administration is sometimes overlooked but is as important as the rest. First Corinthians 12:28 and Romans 12:8 both include the gift of administration in their lists of [spiritual gifts](spiritual-gifts.html). It is called “administrating” in the ESV, and other translations have “guidance” (NIV), “leadership” (NLT), or “governments” (KJV). Administration is considered a “team gift” because it thrives when called upon to organize people to accomplish an objective. God gives some the spiritual gift of administration in order to help organize those with other gifts and keep the church functioning at its most efficient best. God has given every true believer in Christ at least one spiritual gift to use in His service (1 Corinthians 12:7\). The gifts are given to [edify](Christian-edification.html), or build up, the church (1 Corinthians 14:12\). The gifts are not for building up our egos but to serve the Lord with more power and effectiveness. Some operate in many gifts. For example, those with pastoral/shepherding gifts may also possess the gift of administration. It is the Holy Spirit who distributes the gifts “just as he determines” (1 Corinthians 12:11\). Administrators are leaders. When volunteers are needed to organize an event, administrators are often at the head of the line. A church leadership team needs at least one person with the gift of administration to organize people and programs. Without that leadership, great ideas can dissolve into chaos. Often, pastoral teams consist of one administrator and others with the gifts of mercy and shepherding. If those leaders are wise, they respect the way the others are gifted and allow the Lord to balance those gifts for optimal service. A wonderful, merciful pastor may be very disorganized in his own life and needs someone with the gift of administration to handle the business affairs of the church while he tends to the emotional and spiritual needs of his flock. Administrators are also excellent delegators. They seem to sense who would handle a project well and don’t mind calling people and recruiting volunteers for projects they believe in. Depending on their personalities or leadership styles, administrators tend to gravitate toward either people or programs. Extroverted administrators thrive when working with people. They appoint leadership teams, organize volunteers, and recruit those who need a little nudge to get involved. Introverted administrators may feel more comfortable behind the scenes, planning events and organizing calendars that benefit the whole church. They are more project\-oriented while extroverted administrators are more relational. Many pastors of megachurches have the gift of administration. Their ability to lead and inspire others to lead is one reason their churches grew so large. However, a danger for pastors with this gift is that it is easy for them to slip into a competitive mindset when they see exploding church numbers. Those with the gift of administration must never forget that the church is not a for\-profit business. It is a ministry that must operate through the power of the Holy Spirit to accomplish what God wants. Administrators may be prone to adopting business strategies that they see working in other arenas. They may appear successful while actually operating in the flesh (Romans 8:8\). The spiritual gift of administration is a valuable asset to the church. God wants each of His children to discover and develop the gifts He has given us. As we engage in ministries that utilize those gifts, we are bringing honor and credit to the Lord who gave them (Romans 12:3–8\).
Who was Perez in the Bible?	Answer Perez was one of the sons of Judah through an illicit affair with his daughter\-in\-law, Tamar. Perez’s twin brother was [Zerah](Zerah-in-the-Bible.html). In the biblical genealogies, Perez is listed as an ancestor of King David and of Jesus Christ. The name Perez in Hebrew means “breach” or “he who bursts forth,” and it refers to how he was born. [Judah](Judah-in-the-Bible.html), one of Jacob’s twelve sons, was leader of the Israelite tribe bearing his name. His sons were Er, Onan, and Shelah. Judah arranged for the marriage of his oldest son, Er, with a Canaanite woman named [Tamar](Tamar-Bible.html). But Er, who was “wicked in the sight of the Lord,” died before producing an offspring, leaving Tamar a childless widow (Genesis 38:7\). Er’s next oldest unmarried brother, Onan, was required to enter into a [levirate marriage](levirate-marriage.html) with Tamar, with a goal of producing an heir for his deceased brother. But Onan refused to have a child with Tamar, knowing the offspring would be heir to his brother’s estate and not his own. So, the Lord punished Onan with death (Genesis 38:8–10\). Judah’s third son, Shelah, was not yet old enough to marry, so Judah told Tamar to return to her father’s house and wait for Shelah to grow up. When Shelah came of age, Judah failed to keep his promise, and Tamar took matters into her own hands. She devised a plan to entice Judah into having sex with her and thus produce an heir. She covered her face and disguised herself as a prostitute. The plan worked. Tamar became pregnant with twin boys as a result of her encounter with Judah. When the time came to give birth, Zerah’s hand emerged from the womb first, so the midwife tagged the child’s wrist with a [red thread](scarlet-thread.html) to identify him as the firstborn. But then Zerah pulled his hand back, and suddenly Perez burst forth from Tamar’s womb, earning his name and the rights of the firstborn (Genesis 38:27–30\). Both Tamar and Judah sinned in their immoral union, but God worked through their sinfulness to bring about the birth of Jesus Christ through their bloodline (Ruth 4:18–22; Matthew 1:3; Luke 3:33\). The Messiah is called Lion of the Tribe of Judah (Revelation 5:5\), having descended from Judah through Perez. Perez fathered two sons, Hezron and Hamul, and became the ancestral leader of the Perezite clan (Genesis 46:12; Numbers 26:20\). The family was well respected, as evidenced by this blessing pronounced upon Boaz when he committed to redeem Ruth: “Then the elders and all the people standing in the gate replied, ‘We are witnesses! May the LORD make this woman who is coming into your home like Rachel and Leah, from whom all the nation of Israel descended! May you prosper in Ephrathah and be famous in Bethlehem. And may the LORD give you descendants by this young woman who will be like those of our ancestor Perez, the son of Tamar and Judah’” (Ruth 4:11–12, NLT). It was through Perez’s son Hezron that King David and, eventually, Jesus Christ descended. When the Israelites returned from captivity in Babylon, 468 Perezites were chosen to live in Jerusalem (1 Chronicles 9:4; Nehemiah 11:4, 6\). The Bible says they were “all outstanding men.”
What is the significance of the city of Tyre in the Bible?	Answer Tyre is thought to be one of the oldest cities on the Phoenician coast, established long before the Israelites entered the land of Canaan. Isaiah affirms Tyre’s ancient origins as “from days of old” (Isaiah 23:5–7\). Tyre is situated on the Mediterranean coast directly north of Jerusalem between the mountains of [Lebanon](Lebanon-in-the-Bible.html) and the Mediterranean Sea, about 20 miles south of Sidon and 23 miles north of Acre. Neighboring Sidon is believed to be the oldest Phoenician city, but Tyre’s history is more distinguished. The name Tyre (Tzor in Hebrew) signifies “a rock,” an apt description for the rocky coastal fortress. In ancient times, Tyre flourished as a maritime city and a busy center for commercial trade. The area’s most valuable export was its then world\-famous purple dye. Originally, the ancient city was divided into two parts: an older port city (“Old Tyre”) located on the mainland and a small rocky island about a half\-mile off the coast where most of the population resided (“New Tyre” or “insular Tyre”). The island has been connected to the mainland ever since [Alexander the Great](Alexander-the-Great.html) built a siege ramp to it in the fourth century BC. The causeway has widened over the centuries, creating Tyre’s current\-day peninsular formation. The Bible first mentions Tyre in a list of cities that were part of the inheritance of the tribe of Asher (Joshua 19:24–31\). Fortified with a wall, Tyre held an exceedingly strong position. It was the only city in the list described as “strong” or “fortified” (verse 29\). Joshua was unable to capture Tyre (Joshua 13:3–4\), and, evidently, it was never conquered by the Israelites (2 Samuel 24:7\). By the time of [King David’s](life-David.html) reign, Israel had formed a friendly alliance with [Hiram](Huram-Hiram.html) king of Tyre. David used stonemasons and carpenters from Tyre, along with cedars from that region to build his palace (2 Samuel 5:11\). Peaceful relations with King Hiram continued into Solomon’s reign, with the construction of the temple in Jerusalem relying heavily on supplies, laborers, and skilled artisans from Tyre (1 Kings 5:1–14; 9:11; 2 Chronicles 2:3\). Israel continued to share close ties with Tyre during [King Ahab’s](King-Ahab.html) reign. Ahab married the Phoenician princess [Jezebel](life-Jezebel.html), daughter of Ethbaal, king of Sidon, and their union led to the infiltration of pagan worship and idolatry in Israel (1 Kings 16:31\). Both Tyre and Sidon were notorious for their wickedness and idolatry, which resulted in numerous denouncements by Israel’s prophets, who predicted Tyre’s ultimate destruction (Isaiah 23:1; Jeremiah 25:22; Ezekiel 28:1–19; Joel 3:4; Amos 1:9–10; Zechariah 9:2–4\). One of the most detailed prophecies of Tyre’s demise is in Ezekiel: “They will destroy the walls of Tyre and pull down her towers; I will scrape away her rubble and make her a bare rock. Out in the sea she will become a place to spread fishnets, for I have spoken, declares the Sovereign Lord. She will become plunder for the nations” (Ezekiel 26:4–5\). After the restoration of Jerusalem in [Nehemiah’s](life-Nehemiah.html) time (c. 450 BC), the people of Tyre violated the Sabbath rest by selling their goods in the markets of Jerusalem (Nehemiah 13:16\). In 332 BC, after a seven\-month siege, Alexander the Great conquered Tyre, putting an end to Phoenician political control, but the city retained its economic power. In the New Testament, Jesus mentions Tyre as an example of an unrepentant city (Matthew 11:21–22; Luke 10:13\). Jesus also ministered in the district of Tyre and Sidon, healing the demon\-possessed daughter of a Canaanite woman (Matthew 15:21–28\). The persecution that arose after Stephen’s death caused the Christians in Jerusalem to scatter. As a result, a church was established in Tyre (Acts 11:19\). Paul spent a week there with the disciples on the return voyage of his third missionary journey (Acts 21:2–4\). In 1291, Tyre was completely destroyed by the Saracens, fulfilling Ezekiel 26’s prophecy. The place remained uninhabited for the next 300 years. In 1894 the population of Tyre was reported to be about 200 people living in an obscure fishing village. In more recent times, the country of Lebanon has been rebuilding Tyre and rebranding it as a tourist attraction. The city now has an estimated population of 135,000\. True to the prophecies, Tyre has never regained the commercial superpower status it held in Ezekiel’s day. Ancient Tyre was truly stripped of its glory and strength, and modern Tyre is but a shadow of its former reality.
What is the Martyrdom of Polycarp?	Answer [Polycarp](Polycarp.html) (AD 69—156 or 157\) was the bishop of Smyrna and one of the last living disciples of John the apostle. The only writing by Polycarp that has survived is his epistle to the Philippians. The Martyrdom of Polycarp is a letter written by one of Polycarp’s followers to the church at Smyrna where Polycarp served as bishop. The letter gives the account of Polycarp’s (and some others’) martyrdom for the sake of Christ. This letter is relatively short. It is widely accepted by scholars to be generally accurate. The Martyrdom of Polycarp begins with an account of [persecution](Christian-persecution.html) and [martyrdom](Christian-martyrdom.html) of a number of Christians as well as at least one person who renounced his faith to escape torture. The Christians at the time were being told, under threat of death, to renounce Christ, confess that “Caesar is Lord,” and offer incense to the Emperor. One of the modes of torture/execution of Christians was to have them attacked by wild animals in a public arena. After a number of Christians had been killed in this way, the crowds began to call for the blood of Polycarp. Polycarp initially wanted to give himself up, but his friends prevailed upon him to try to hide or escape. However, he was eventually found and brought into the city. The following excerpts are from J. B. Lightfoot’s translation of the Martyrdom of Polycarp: “And he was met by Herod the captain of police and his father Nicetes, who also removed him to their carriage and tried to prevail upon him, seating themselves by his side and saying, ‘Why what harm is there in saying, Caesar is Lord, and offering incense’, with more to this effect, ‘and saving thyself?’ But he at first gave them no answer. When however they persisted, he said, ‘I am not going to do what ye counsel me.’ “Then they, failing to persuade him, uttered threatening words and made him dismount with speed, so that he bruised his shin, as he got down from the carriage. And without even turning round, he went on his way promptly and with speed, as if nothing had happened to him, being taken to the stadium; there being such a tumult in the stadium that no man’s voice could be so much as heard” (Polycarp 8:2–3\). The letter then describes Polycarp’s final minutes: “But as Polycarp entered into the stadium, a voice came to him from heaven; ‘Be strong, Polycarp, and play the man.’ And no one saw the speaker, but those of our people who were present heard the voice. And at length, when he was brought up, there was a great tumult, for they heard that Polycarp had been apprehended. “When then he was brought before him, the proconsul enquired whether he were the man. And on his confessing that he was, he tried to persuade him to a denial saying, ‘Have respect to thine age,’ and other things in accordance therewith, as it is their wont to say; ‘Swear by the genius of Caesar; repent and say, Away with the atheists.’ \[Christians were called ‘atheists’ because they did not believe in the gods of Rome.] Then Polycarp with solemn countenance looked upon the whole multitude of lawless heathen that were in the stadium, and waved his hand to them; and groaning and looking up to heaven he said, ‘Away with the atheists.’ “But when the magistrate pressed him hard and said, ‘Swear the oath, and I will release thee; revile the Christ,’ Polycarp said, ‘Fourscore and six years have I been His servant, and He hath done me no wrong. How then can I blaspheme my King who saved me?’” (Polycarp 9:1–3\). Realizing that Polycarp would not recant, his captors threatened him with wild beasts. When that did not work, he was threatened with burning alive. That did not frighten him, either. (Earlier in the letter, Polycarp says that he had a vision of being burned alive.) A pyre was made, and the wood caught on fire but Polycarp was unharmed. Then a man stabbed him in the heart, and a great gush of blood came out and extinguished the remaining flames. After his death by stabbing, his body was burned. “Now the blessed Polycarp was martyred on the second day of the first part of the month Xanthicus, on the seventh before the calends of March, on a great Sabbath, at the eighth hour. He was apprehended by Herodes, when Philip of Tralles was high priest, in the proconsulship of Statius Quadratus, but in the reign of the Eternal King Jesus Christ. To whom be the glory, honor, greatness, and eternal throne, from generation to generation. Amen” (Polycarp 21:1\). The provenance of the letter is added to the end of the narrative: “This account Gaius copied from the papers of Irenaeus, a disciple of Polycarp. The same also lived with Irenaeus. “And I Socrates wrote it down in Corinth from the copy of Gaius. Grace be with all men. “And I Pionius again wrote it down from the aforementioned copy, having searched it out (for the blessed Polycarp showed me in a revelation, as I will declare in the sequel), gathering it together when it was now well nigh worn out by age, that the Lord Jesus Christ may gather me also with His elect into His heavenly kingdom; to whom be the glory with the Father and the Holy Spirit for ever and ever. Amen” (Polycarp 22:2–4\). The Martyrdom of Polycarp is an inspirational encouragement for Christians today to remain true to Christ regardless of the threats or circumstances. It takes only a few minutes to read, and it is readily available online in a number of different translations.
What is the significance of Ophir in the Bible?	Answer Ophir is mentioned in the Bible as a land renowned for its fine gold and other precious goods. The land of Ophir was most likely first settled by the descendants of a man named Ophir, son of Joktan (Genesis 10:30; 1 Chronicles 1:23\). The geographical location of Ophir is uncertain, and there have been many theories about its location. Some of the locations suggested for Ophir are Arabia, India, Africa, and the Philippines. Some later scholars have even suggested the possibility of the Americas, but this seems unlikely. Arabia seems to be the most widely accepted view of biblical scholars, but the exact location cannot be pinned down since it is not specifically stated in the Bible. The Bible says Ophir was a land of gold. Ophir is so well\-known for its connection to gold that it has been used to name locations where gold was found during modern gold rushes, such as in California and New South Wales. When preparing for the construction of the [temple](Solomon-first-temple.html), David provided 3,000 talents of gold from Ophir, about 110 tons (1 Chronicles 29:4–5\). With the aid of [Hiram, king of Tyre](Huram-Hiram.html), Solomon amassed a large quantity of gold on a voyage to Ophir, adding to his vast wealth (1 Kings 9:27–28; 10:23\). It seems that Ophir gold was highly valued for its natural purity. Isaiah 13:12, referring to the punishment of the wicked, says, “I will make people scarcer than pure gold, more rare than the gold of Ophir.” Other passages in Scripture reference the precious gold of Ophir as a symbol of worthiness and being untainted (Psalm 45:9; Job 28:16\). The fact that Ophir gold was used in the construction of the temple of the Lord demonstrates its significance in the Bible. The Bible says Ophir was a land of precious goods. In addition to its gold, Ophir was also known for its precious stones and “almugwood” (1 Kings 10:11; see Job 28:16\). Like its gold, Ophir’s almugwood was used in the construction of the temple, specifically to “make supports for the temple of the Lord” (1 Kings 10:12\). This wood was also used in the construction of Solomon’s palace and for making instruments, including harps and lyres (1 Kings 10:12\). Although the direct identification of almugwood is uncertain, many scholars believe it could be an aromatic material such as sandalwood (the NLT translates the word as “red sandalwood”). In any case, the amount of almugwood that Solomon used was record\-breaking: “So much almugwood has never been imported or seen since that day” (1 Kings 10:12\). Some commentators believe that Solomon’s fleet’s voyage to Ophir was repeated every three years, “bringing gold, silver, ivory, apes, and peacocks” (1 Kings 10:22, ESV). Goods such as ivory, apes, and peacocks would point to Ophir being located in India or Africa, but it is uncertain if the triennial shipments actually came from Ophir. Even if they did, the goods may not have been native to Ophir but merely traded there. Ophir was known for its treasures of gold, precious stones, and almugwood. As David gathered the best of the best for the construction of the temple of the Lord, he brought materials from Ophir. Ophir’s gold and fine wood were used to represent God’s holiness and splendor in His temple, because “splendor and majesty are before him; strength and glory are in his sanctuary” (Psalm 96:6\).
What is the spirit of wisdom and revelation in Ephesians 1:17?	Answer Paul, in his prayers “for saints who are in Ephesus, and are faithful in Christ Jesus” (Ephesians 1:1, ESV), asks that God “may give you the Spirit of wisdom and revelation, so that you may know him better” (verse 17\). Prior to his prayer for the spirit of wisdom and revelation, Paul reminds the Ephesian believers of the blessings God has bestowed upon them (Ephesians 1:3\), their adoption as children through Christ (verse 4\), the wisdom and insight they have been given (verse 8\), and “the mystery of his will according to his good pleasure, which he purposed in Christ” (verse 9\). He also reminds them that they have been “marked in him with a seal, the promised Holy Spirit, who is a deposit guaranteeing our inheritance” (verses 13–14\). Now he desires for them to be given the spirit of wisdom and revelation. Since Christians receive the promised Holy Spirit at the moment of salvation (John 14:17\), the spirit of wisdom and revelation that Paul prays for cannot refer to the initial gift of the Holy Spirit. Paul’s reference could easily be to an attitude or frame of mind (although the NIV and ESV capitalize Spirit, other translations such as the NASB and BSB translate it as “a spirit,” and the NLT simply has “spiritual wisdom and insight”). If not the Holy Spirit, then what does Paul ask for in his request for “the spirit of wisdom and revelation”? The key is in the phrase that follows, “in the knowledge of him” (ESV), or “so that you may know him better” (NIV). Paul had commended the Ephesians for their faith in the Lord Jesus and their love toward all the saints (Ephesians 1:15\), but now he is asking God to give them a deeper and greater understanding of the mysteries of His character and will, to know Him more thoroughly and intimately. Now that they have the Holy Spirit in their hearts, Paul desires Him to grant them more understanding and greater insight. The “wisdom” is a better understanding of the doctrines of God, and the “revelation” is a clearer picture of the divine character and will. In the NLT, the prayer is that believers would have “spiritual wisdom and insight so that you might grow in your knowledge of God.” The AMP translation has Paul asking that God “may grant you a spirit of wisdom and of revelation \[that gives you a deep and personal and intimate insight] into the true knowledge of Him.” God is infinite, and He can never be fully known by finite creatures. We all need [wisdom](get-wisdom-from-God.html) from above. No matter how far we may advance in our understanding of God, there is an unfathomed depth of knowledge that remains to be explored. Scripture is full of admonitions to grow in our knowledge of Christ (2 Peter 3:18; 1 Peter 2:2; Ephesians 4:15\). Paul outlines some of the mysteries he wants the Ephesians to understand through this spirit of wisdom and revelation. He desires them to grasp “the hope to which he has called you, the riches of his glorious inheritance” (Ephesians 1:18\). This is the hope of eternal life, which Paul refers to as the “upward call of God in Christ Jesus” (Philippians 3:14, ESV). We inherit the riches of eternal life through Him who saved us and called us to holiness in Christ before time began (2 Timothy 1:9\). Paul also prays the Spirit will reveal God’s “incomparably great power for us who believe” (Ephesians 1:19\)—power so great it raised Jesus from the dead. It’s a power that we can only comprehend as we possess the spirit of wisdom and revelation. The spirit of wisdom and revelation is not some mysterious blessing given to a special few, and it is not the ability to speak as a prophet. Rather, it is the work of the Holy Spirit to help the people of God understand the things of God more fully and completely.
Who can take communion according to the Bible?	Answer Nearly every church practices some form of [communion](communion-Christian.html), or the Lord’s Table. At the same time, there is much variety in the actual performance of the ceremony, and different churches also have different views of who is allowed to take communion. Some churches practice a radically open communion, which they might call “open table”: in an attempt to be “fully inclusive,” they invite anyone and everyone to participate in communion, regardless of spiritual standing or evidence of open sin. Most churches, however, place some restrictions on who can take communion: most require at least a profession of faith in Christ. Most also require that the recipient be in good standing in the church—that is, he or she is not living in unrepentant sin. Some churches also require [baptism](Christian-baptism.html) prior to taking communion, and some require official [church membership](church-membership.html). Questions about who can take communion go back to the very early church. The issue is addressed in the first\-century [Didache](didache.html), which taught that baptism was a prerequisite to taking communion (Didache 9:10–12\). In the second century, [Justin Martyr](Justin-Martyr.html) laid down three requirements for taking communion: belief in the church’s teachings, baptism, and “so living as Christ has enjoined” (First Apology, Chapter LXVI, trans. by Dods and Reith). The Bible’s teaching on the Lord’s Supper is found in 1 Corinthians 11:17–34 and promotes participation for believers who are walking in fellowship with the Lord. All those who have personal faith in Jesus Christ are worthy to partake of the Lord’s Supper. Biblically, there are two types of people who should not take communion: the [unregenerate](regeneration-Bible.html) and the [unrepentant](Bible-repentance.html). Communion should not be open to those who are not [born again](born-again.html) or those who are living in known, [unconfessed sin](unconfessed-sin.html). Biblically, communion should not be limited to a particular church or [denomination](what-is-a-denomination.html). It’s the Lord’s Table, not any one church’s table. What’s important is that the participants are born\-again believers walking in fellowship with their Lord and with each other. Communion is a time of remembrance (Luke 22:19\) and a time of reflection. Before partaking of communion, each believer should personally examine his or her heart and motives (1 Corinthians 11:28\). The word communion is related to union. Communion is the result of a union with Christ, the sharing of common thoughts, feelings, and experiences. Sharing in the death and burial of the Son of God is a foundational part of salvation (Romans 6:3–5\), and that death is symbolized in the ordinance of communion. If a person has no union with Christ, the act of taking communion has no significance (John 1:12; Romans 10:9–10\). A person who has not been spiritually regenerated has no means by which to commune with God (Ephesians 2:3; Colossians 1:21\). Therefore, an unbeliever taking communion is practicing hypocrisy, and it may place that person in danger of God’s judgment. For a child of God to take communion in a state of unrepentant sin is another form of hypocrisy. “Whoever eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of sinning against the body and blood of the Lord” (1 Corinthians 11:27\). Believers are to undergo a self\-examination (verse 28\) and so avoid God’s discipline in their lives (verses 27–30\). Harboring sin in one’s heart, refusing to be reconciled to a fellow believer, or stubbornly resisting to acknowledge one’s need for forgiveness, especially given its availability (1 John 1:8–9\), is a sign of a hard heart, not of “common union” with Christ. According to the Bible, those who take communion must be humble, born again, free of unconfessed sin, and living in obedience to God. Whether or not living in obedience includes baptism in every case is something for individual churches to decide. For the converted, repentant sinner, the Lord’s Table is a welcome place of knowing God’s provision and resting in His grace.
What was the Confessing Church?	Answer In Germany there has been a long\-standing tradition of cooperation between church and state. When Hitler initially came to power in 1933, many German churchgoers supported him because he promised to bring Germany out of the depressed situation she found herself in after WWI. In order to consolidate power, the Nazi Party attempted to unify all churches into a single, pro\-Nazi church that would “sanctify” the teachings and program of the Nazi Party, and many professing believers even supported this move. Pro\-Nazi church members became a group known broadly as the “German Christians,” and they eventually gained control of the German Evangelical Church, the country’s largest [Protestant](what-is-a-Protestant.html) church, having most of Germany’s 40 million Protestants. (Germany also had about 20 million Catholics as well as a few smaller Protestant groups.) The Nazis put forward Ludwig Müller as the Reichsbischof (“imperial bishop”), and, in essence, the Protestant church in Germany became an arm of the Nazi Party. Under the Nazi\-controlled church, Hitler and the Nazi Party exercised ultimate authority. However, from within the German Evangelical Church another group emerged in opposition to the German Christians. This group maintained that the final authority was Christ, not any earthly ruler. This group, the Confessing Church, regarded itself as the true church in Germany, as they honored no one other than Christ as the Head. The Confessing Church’s primary contention with the German Christians and the Nazis was not any specific practice or policy (i.e., racism or genocide) but that only Christ could have ultimate authority over the church and Christians. The beliefs of the Confessing Church were clarified at the Synod of Barmen and set forth in the Barmen Declaration of 1934: Article 1 “‘I am the way, and the truth, and the life; no one comes to the Father, but by me.’ (John 14\.6\). ‘Truly, truly, I say to you, he who does not enter the sheepfold by the door, but climbs in by another way, that man is a thief and a robber. . . . I am the door; if anyone enters by me, he will be saved’ (John 10:1, 9\). “Jesus Christ, as he is attested for us in Holy Scripture, is the one Word of God which we have to hear and which we have to trust and obey in life and in death. “We reject the false doctrine, as though the church could and would have to acknowledge as a source of its proclamation, apart from and besides this one Word of God, still other events and powers, figures and truths, as God’s revelation. Article 2 “‘Christ Jesus, whom God has made our wisdom, our righteousness and sanctification and redemption’ (1 Cor. 1:30\). “As Jesus Christ is God’s assurance of the forgiveness of all our sins, so, in the same way and with the same seriousness he is also God’s mighty claim upon our whole life. Through him befalls us a joyful deliverance from the godless fetters of this world for a free, grateful service to his creatures. “We reject the false doctrine, as though there were areas of our life in which we would not belong to Jesus Christ, but to other lords—areas in which we would not need justification and sanctification through him. Article 3 “‘Rather, speaking the truth in love, we are to grow up in every way into him who is the head, into Christ, from whom the whole body \[is] joined and knit together’ (Ephesians 4:15, 16\). “The Christian Church is the congregation of the brethren in which Jesus Christ acts presently as the Lord in Word and sacrament through the Holy Spirit. As the Church of pardoned sinners, it has to testify in the midst of a sinful world, with its faith as with its obedience, with its message as with its order, that it is solely his property, and that it lives and wants to live solely from his comfort and from his direction in the expectation of his appearance. “We reject the false doctrine, as though the Church were permitted to abandon the form of its message and order to its own pleasure or to changes in prevailing ideological and political convictions. Article 4 “‘You know that the rulers of the Gentiles lord it over them, and their great men exercise authority over them. It shall not be so among you; but whoever would be great among you must be your servant.’ (Matthew 20:25, 26\.) “The various offices in the Church do not establish a dominion of some over the others; on the contrary, they are for the exercise of the ministry entrusted to and enjoined upon the whole congregation. “We reject the false doctrine, as though the Church, apart from this ministry, could and were permitted to give itself, or allow to be given to it, special leaders vested with ruling powers. Article 5 “‘Fear God. Honor the emperor’ (1 Peter 2:17\). “Scripture tells us that, in the as yet unredeemed world in which the Church also exists, the State has by divine appointment the task of providing for justice and peace by means of the threat and exercise of force, according to the measure of human judgment and human ability. The Church acknowledges the benefit of this divine appointment in gratitude and reverence before him. It calls to mind the Kingdom of God, God’s commandment and righteousness, and thereby the responsibility both of rulers and of the ruled. It trusts and obeys the power of the Word by which God upholds all things. “We reject the false doctrine, as though the State, over and beyond its special commission, should and could become the single and totalitarian order of human life, thus fulfilling the Church’s vocation as well. “We reject the false doctrine, as though the Church, over and beyond its special commission, should and could appropriate the characteristics, the tasks, and the dignity of the State, thus itself becoming an organ of the State. Article 6 “‘Lo, I am with you always, to the close of the age’ (Matthew 28:20\). ‘The word of God is not fettered’ (2 Timothy 2:9\). “The Church’s commission, upon which its freedom is founded, consists in delivering the message of the free grace of God to all people in Christ’s stead, and therefore in the ministry of his own Word and work through sermon and sacrament. “We reject the false doctrine, as though the Church in human arrogance could place the Word and work of the Lord in the service of any arbitrarily chosen desires, purposes, and plans. “The Confessional Synod of the German Evangelical Church declares that it sees in the acknowledgment of these truths and in the rejection of these errors the indispensable theological basis of the German Evangelical Church as a federation of Confessional Churches. It invites all who are able to accept its declaration to be mindful of these theological principles in their decisions in Church politics. It entreats all whom it concerns to return to the unity of faith, love, and hope.” Although the primary issue of the Confessing Church regarded supreme authority in the church, many members did speak out against the racism and anti\-Semitism of the Nazi Party. The Confessing Church was eventually forced underground by Nazi pressure; many pastors were arrested, and the Confessing seminaries were closed. Perhaps the best\-known leaders of the Confessing Church were pastor and professor [Dietrich Bonheoffer](Dietrich-Bonhoeffer.html) (executed for his role in a plot to overthrow/assassinate Hitler), pastor Martin Niemöller (imprisoned for seven years for his criticism of Hitler), and theologian Karl Barth (who was deported to his native Switzerland in 1935 for refusing to sign a loyalty oath to Hitler). Within the Confessing Church, there was still a great deal of theological disagreement over issues of importance to evangelicals today, but what united them was their insistence that Christ, not Hitler or any other human leader, could ever exercise authority over the church. After the end of WWII, the Confessing Church was reabsorbed into the larger German Evangelical Church.
What is fellowship with God?	Answer The Greek word translated “fellowship” in the New Testament is [koinonia](koinonia.html), meaning “partnership, sharing in common, or communion,” and the essence of partnership is agreement or unity of purpose. Fellowship with God is, at its most basic, agreement with Him in all things. The New Testament assures believers of this partnership. Not only do we have fellowship with God the Father, but we also have fellowship with His Son and the Holy Spirit (1 Corinthians 1:9; 2 Corinthians 13:14; 1 John 1:3\). To have fellowship with others, there must be a oneness of the heart, something that links two people together: “Can two walk together unless they are agreed?” (Amos 3:3\). At the very heart of fellowship, there must be like\-mindedness. Two in fellowship must have like wishes and like desires, which is why Paul exhorts believers to not be “unequally yoked with unbelievers. For what partnership has righteousness with lawlessness? Or what fellowship has light with darkness?” (2 Corinthians 6:14\). Believers have true fellowship with one another because of the Holy Spirit who indwells all believers (John 14:17\). Through the Spirit we have true fellowship, unlike any relationship we can have with those who do not know Christ. Fellowship with God is only possible through the blood of Christ. Before we are saved, we are at enmity with God (Colossians 1:21\). But Jesus reconciled us to God through His death on the cross (Romans 5:10\). When we repent of our sin and trust in Christ, the result is that “now we live in fellowship with the true God because we live in fellowship with his Son, Jesus Christ. He is the only true God, and he is eternal life” (1 John 5:20\). It is important to know that fellowship with God comes exclusively through Jesus Christ. Jesus is the only way to the Father (John 14:6\), yet throughout the ages man has attempted to devise other paths to God through false religions or to live in such a way as to merit His approval. We cannot have fellowship with God if we reject His Son (1 John 5:10–11\), dispute His foreordained plan of salvation, or attempt to find another path to His presence. Scripture identifies some things that are at odds with true fellowship with God: the “mind governed by the flesh” that does “not submit to God’s law” (Romans 8:7\) and “friendship with the world” (James 4:4\). God is light, and light cannot have fellowship with darkness: “If we claim to have fellowship with him and yet walk in the darkness, we lie and do not live out the truth. But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus, his Son, purifies us from all sin” (1 John 1:6–7\). Those in fellowship with God are trusting in Christ. Their sins are forgiven. They are [filled with the Spirit](Spirit-filled.html). They believe that in all things God deserves to be glorified. They spend time in Bible reading and prayer in a pursuit of “spiritual wisdom and insight so that \[they] might grow in \[their] knowledge of God” (Ephesians 1:17, NLT). God’s Word, the Bible, is all that we need for fellowship with Him. We glorify Him by submitting to His will and obeying the commands contained in His Word. “But from everlasting to everlasting the LORD’s love is with those who fear him” (Psalm 103:17\). May we enjoy the harmony, contentment, and joy of the fellowship God has provided us with. May we follow the example of Enoch, a man who, throughout his long life, was known for “walking in close fellowship with God” (Genesis 5:24, NLT).
Who are Meshech and Tubal in the Bible?	Answer Meshech (also spelled Meshek) and Tubal were sons of Japheth, one of the three sons of Noah who survived the flood with him (Genesis 10:1–2\). Meshech (whose name means “long, tall, or drawn out by force”) is the sixth son of Japheth. The land of Meshech is closely associated with that of Tubal, especially in a prophecy of Ezekiel. The region of Meshech is often identified as being north of the Black Sea (southern Russia and Ukraine and possibly the Republic of Georgia), and Tubal as an area in central Turkey. The land of Meshech is used in Psalm 120:5 as a generic reference to barbarous regions where “those who hate peace” live (verse 6\). The lands where Meshech’s and Tubal’s descendants settled figure significantly in some prophecies of Ezekiel, and it is in that book where they are mentioned most. In the prophecy of Ezekiel 38, Meshech and Tubal are ruled by Gog, a prince over those territories: “The word of the LORD came to me: ‘Son of man, set your face toward Gog, of the land of Magog, the chief prince of Meshech and Tubal, and prophesy against him and say, “Thus says the Lord GOD: Behold, I am against you, O Gog, chief prince of Meshech and Tubal”’” (Ezekiel 38:1–3\). Ezekiel repeats God’s words of judgment against the descendants of the two sons of Japheth when he prophesies that God will defeat them in a war against Israel (Ezekiel 39:1–5\). Many biblical scholars equate the land of Gog in Ezekiel’s prophecies with [Russia](Russia-end-times.html), who will attack Israel “from the far north” (Ezekiel 38:15\). Meshech and Tubal could be two of the “many nations” joining Russia in their invasion of Israel (verse 6\). The advance of the alliance involving Meshech and Tubal will be like “a cloud covering the land” (Ezekiel 38:9\). Some commentators believe this war, often called the Battle of [Gog and Magog](Gog-Magog.html), will be one of the events leading up to the end\-times’ [tribulation](tribulation.html). Others believe it will occur close to the midpoint of the tribulation, since Israel will feel secure at the time, “dwelling without walls, and having neither bars nor gates” (verse 11\). God will defeat this powerful alliance (Ezekiel 38:22\) to reveal His greatness to all the world (verse 23\) and restore the people of Israel to a right relationship with Himself (Ezekiel 39:21–29\). Meshech and Tubal, despite the strength of their numbers and help of their allies, will fall.
What does it mean to strain at a gnat but swallow a camel?	Answer This proverb is spoken by Jesus in Matthew 23:24\. On His last trip to Jerusalem, Jesus spoke at length about life under the oppressive reign of the Pharisees. The religious leaders tested Him continually “and plotted how to entangle him in his words” (Matthew 22:15\). In Matthew 23, Jesus pronounced [seven woes](seven-woes.html) against the [scribes and Pharisees](scribes-and-Pharisees.html), accusing them of hypocrisy, laying heavy burdens on the people, exalting themselves, and preventing people from entering God’s kingdom. He was especially harsh in His assessment of their strict adherence to the laws of tithing while they “neglected the more important matters of the law—justice, mercy and faithfulness” (Matthew 23:23\). He concludes by saying, “You blind guides! You strain out a gnat but swallow a camel” (verse 24\). The KJV translates the first part of the proverb as “strain at a gnat.” That wording gives the impression of choking while trying to swallow the gnat while easily gulping down the camel. But the better translation is “strain out a gnat.” The Greek word refers to straining water through a cloth or sieve to remove impurities. The GNT translates it this way: “You strain a fly out of your drink, but swallow a camel!” The Jews had a law that forbade eating any flying insects that did not have jointed legs for hopping (Leviticus 11:20–23\), and in this they were strictly observant. Because water could have insects and insect larvae in it, pious Jews were careful to strain the water through a cloth before drinking it. They did not want to accidentally ingest an [unclean insect](animals-clean-unclean.html) and thus violate the law. Jesus mentions this practice in His proverb and then contrasts it with a hyperbolic picture of gulping down a camel. In this way, Jesus accused them of taking great pains (straining out gnats) to avoid offence in minor things of little importance, while tolerating or committing great sins (swallowing camels) such as deceit, oppression, and lust. Christ’s fifth woe relates to the same type of hypocrisy (Matthew 23:25–26\). All Jewish sects agreed on the need to wash their dishes in order to maintain their ceremonial cleanness, but Jesus pointed out that it is senseless to clean the outside of a cup and leave the inside filthy. But this is exactly what the actions of the Jewish leaders achieved. They focused on outward behavior but neglected the [most important commands](greatest-commandment.html)—loving God and one another. They strained at a gnat, mistakenly believing that external conformity to the law was enough, while not seeing that the evil in their hearts was a camel\-sized problem. The [Pharisees](Pharisees.html) were scrupulous in counting out their mint leaves and tithing their “dill and cumin” (verse 23\), but their hearts were full of envy, pride, greed, and malice. They strained at the gnat of ceremony, but they ignored the camel of sin in their hearts.
What is an “on-fire” Christian?	Answer To be “on fire” is to be eager, zealous, or “burning” with enthusiasm. Sometimes we speak of “lighting a fire under” someone, by which we mean “motivating” that person or “urging” him or her to action. Related expressions used in the church include on\-fire Christian (“a zealous Christian”) and on fire for the Lord (“filled with enthusiasm for God”). Such idioms are not in the Bible, but we do find examples there of people with “burning” zeal and descriptions of the Lord’s work using terms associated with “fire.” The Old Testament counterpart of an “on\-fire” Christian is a person who had zeal for the Lord and acted on it. Examples include Phinehas (Numbers 25:10–11\), David (1 Samuel 13:14; 1 Kings 3:6\), Elijah (1 Kings 19:10–14\), Hezekiah (2 Kings 18:1–7\), and Josiah (2 Kings 22–23\). John the Baptist told the crowds about the coming Messiah, “He will baptize you with the Holy Spirit and with fire” (Matthew 3:11\). That prophecy was first fulfilled on the [day of Pentecost](day-Pentecost.html) after Jesus’ resurrection. The disciples were huddled together in a house, fearing persecution, when the Holy Spirit came on each in the form of “tongues of fire” (Acts 2:2–3\). Instantly, their fear was replaced with supernatural boldness and zeal for the Lord. These “on\-fire Christians” went out into the streets of Jerusalem and fearlessly preached the gospel to huge crowds, including the same people who had recently murdered Christ. The result was clearly a miracle. Three thousand people came to Christ after just one sermon (Acts 2:41\). These new believers, who were certainly “on fire for the Lord,” exhibited love, sacrificial giving, and service to others. Phenomenal church growth continued as the apostles continued preaching and “everyone was filled with awe at the many wonders and signs performed by the apostles” (verse 43\). The “on\-fire” apostles were marked by a boldness to serve God without compromise, whatever the personal cost or danger. The Sanhedrin was astonished by “the courage of Peter and John,” who were “unschooled, ordinary men” (Acts 4:13\). When arrested and ordered to stop preaching about Jesus, the apostles 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” (verses 19–20\). The next time they were arrested and ordered to stop, they replied, “We must obey God rather than men!” (Acts 5:29\). When they were beaten, they rejoiced for being “counted worthy of suffering disgrace for the Name” (verse 41\). Such is the behavior of those who are “on fire” for the Lord. Before His crucifixion, Jesus revealed some of the difficulties coming to His followers. Not only would Christians face opposition from the rulers, but even from their own families: “I have come to bring fire on the earth, and how I wish it were already kindled! But I have a baptism to undergo, and what constraint I am under until it is completed! Do you think I came to bring peace on earth? No, I tell you, but division. From now on there will be five in one family divided against each other, three against two and two against three. They will be divided, father against son and son against father, mother against daughter and daughter against mother, mother\-in\-law against daughter\-in\-law and daughter\-in\-law against mother\-in\-law” (Luke 12:49–53\). The opposite of an “on\-fire” Christian is a [lukewarm](Jesus-lukewarm-faith.html) one. The wealthy, complacent believers in Laodicea were rebuked by the Lord: “I know your deeds, that you are neither cold nor hot. I wish you were either one or the other! So, because you are lukewarm—neither hot nor cold—I am about to vomit you out of my mouth” (Revelation 3:15–16\). Lukewarm is the least desirable attribute for water or for spiritual commitment. Spiritually, a person who is “hot” or “on fire” for Christ can be very useful. But a person who is “lukewarm” toward Jesus possesses only tepid commitment and lives without joy, without love, and without the fire of the Spirit. “They will act religious, but they will reject the power that could make them godly” (2 Timothy 3:5, NLT). Christians who are “on fire” for the Lord reject the safe, comfortable life in favor of accomplishing God’s will; they actively “pursue righteousness, godliness, faith, love, endurance and gentleness” (1 Timothy 6:11\). They are “eager to do what is good” (Titus 2:14\). Some believers today need to heed Paul’s advice: “I remind you to fan into flames the spiritual gift God gave you” (2 Timothy 1:6, NLT).
What is the biblical understanding of faith vs. works?	Answer The faith vs. works debate often comes up in discussions of salvation. There are many who say that a person is saved based on some mixture of faith and works. Biblical Christianity teaches [salvation by faith](salvation-faith-alone.html) in Jesus Christ, apart from any works we do. Perhaps the best place to start is to clearly define faith and works: What is faith? Hebrews 11:1 sets out the definition: “Faith is confidence in what we hope for and assurance about what we do not see.” [Faith](Bible-faith.html) is that which assures us that our hope is reality, even though we cannot yet see it. If we have faith, we are convinced that what we believe is real, true, and reliable. The biblical object of faith is the person and work of Jesus Christ. True faith has always been the identifying mark of the people of God. What are works? Works are a person’s actions or deeds. Work is that which we perform for some kind of reward. We work at our jobs and expect to receive a paycheck for it. Even working on a voluntary basis has its own reward—praise from others, a feeling of good will, etc. In the context of salvation, works refers to good deeds we do, especially religious or charitable acts or the observance of the Old Testament law. In the faith vs. works debate, the two sides maintain that either we are saved by faith (and faith alone), or we are saved by works (or, more commonly, works added to faith). Which side is correct? What is the biblical relationship between faith and works? • Works are required for salvation—but Scripture is clear that those works are Christ’s, not ours. Jesus fulfilled the law (Matthew 5:17\). In fact, “the law was our guardian until Christ came that we might be justified by faith” (Galatians 3:24\). Jesus’ sacrifice on the cross reconciled us to God (Romans 5:10\), and as He died, Jesus proclaimed that the work was finished (John 19:30\). Now we are invited to enter into God’s rest by faith: “Anyone who enters God’s rest also rests from their works” (Hebrews 4:10\). • Our works do nothing to earn or maintain salvation. It was the once\-for\-all sacrifice of Christ that justifies sinners (Romans 3:24\). “Know that a person is not justified by the works of the law, . . . because by the works of the law no one will be justified” (Galatians 2:16\). We begin by faith, and we continue in faith: “Did you receive the Spirit by the works of the law, or by believing what you heard? Are you so foolish? After beginning by means of the Spirit, are you now trying to finish by means of the flesh?” (Galatians 3:2–3\). • Salvation is by grace, which precludes works. Grace is, by definition, unearned, and Scripture makes it clear that God’s grace in salvation destroys the argument for human effort: “If by grace, then it cannot be based on works; if it were, grace would no longer be grace” (Romans 11:6\). “It is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God—not by works, so that no one can boast” (Ephesians 2:8–9\). • God’s requirement for salvation is faith in His Son. One of the grand themes of the Bible is that we are justified, or declared righteous, by faith (Genesis 15:6\). Faith is the only means of making sinful human beings able to stand before a holy God. No amount of law\-keeping or good works can accomplish it (Titus 3:5\). If our works could save us, then Christ died for nothing (Galatians 2:21\). • Works are the product of faith. Those who have true faith in Jesus Christ will be “eager to do what is good” (Titus 2:14\). John the Baptist called for “fruit in keeping with repentance” (Matthew 3:8\). The book of James emphasizes the nature of true saving faith as that which results in good works: “Faith by itself, if it is not accompanied by action, is dead” and “As the body without the spirit is dead, so faith without deeds is dead” (James 2:17, 26\). Grace through faith saves, and that faith is manifest in works. If someone claims to have faith yet exhibits no good works, his or her faith is “dead,” or nonexistent. The faith vs. works debate, then, is really no debate at all. Both faith and works are integral parts of the Christian life. Biblically, faith is the cause of salvation, while works are the evidence of it.
What is the history and significance of the church in Philippi?	Answer The church at Philippi was the first Christian church in Europe, planted by the [apostle Paul](life-Paul.html) on his [second missionary journey](Paul-second-missionary-journey.html) around AD 50 or 51\. The initial converts of the church at Philippi were Gentiles, and the congregation developed into a predominately Gentile fellowship. Women also played an essential role in the life of the church at Philippi. The city of Philippi was located in ancient Greece on the eastern border of the Roman province of Macedonia, about 10 miles inland from the coast, directly northwest of its nearest port city, Neapolis. A strategic area in ancient times, Philippi sat on a fertile plain through which passed the Via Egnatia (Egnatian Way), a trade highway that linked the Aegean and Adriatic Seas. Many travelers passed through Philippi on their way to Rome. Originally founded by immigrants from Thrace, the city of Philippi was famous for its abundant gold mines and plenteous springs of water. From these springs, the town received its name Crenides, meaning “fountains” or “springs.” Later, around 359 BC, the city was renamed Philippi after Philip of Macedonia, father of [Alexander the Great](Alexander-the-Great.html). Under Alexander, the city rose to become the capital of the Greek Empire. By New Testament times, the city had come under Roman rule with a diverse population of native Thracians, Greeks, and Romans. A famous school of medicine existed in Philippi, where the gospel writer [Luke](Luke-in-the-Bible.html) may have studied. Extensive archaeological and historical research has been done at Philippi, uncovering ruins that include the forum, agora, streets, gymnasium, baths, library, and acropolis. Also, the site contains what may be a 400 BC temple of Apollo and Artemis, along with numerous inscriptions and coins. While in Troas on his second missionary journey, Paul was called by God in a vision to go to Macedonia: “So they passed by Mysia and went down to Troas. During the night, Paul had a [vision of a man of Macedonia](Macedonian-Call.html) standing and begging him, ‘Come over to Macedonia and help us.’ After Paul had seen the vision, we got ready at once to leave for Macedonia, concluding that God had called us to preach the gospel to them” (Acts 16:8–10\). Paul traveled to Philippi accompanied by [Silas](life-Silas.html), [Timothy](life-Timothy.html), and Luke. Paul’s custom was to go to the synagogue whenever he first arrived in a new city, but in Philippi, apparently, there was no synagogue, and he went to the river where he knew that Jews would be worshipping (Acts 16:13\). There Paul met [Lydia](Lydia-in-the-Bible.html), a Gentile who became the first Christian convert in Europe: “One of those listening was a woman from the city of Thyatira named Lydia, a dealer in purple cloth. She was a worshiper of God. The Lord opened her heart to respond to Paul’s message. When she and the members of her household were baptized, she invited us to her home. ‘If you consider me a believer in the Lord,’ she said, ‘come and stay at my house.’ And she persuaded us” (Acts 16:14–15\). Lydia’s conversion was the first of three significant events associated with the beginning of the church in Philippi. The second was the exorcism of demons from a slave girl, which resulted in Paul and Silas being thrown into prison (Acts 16:16–24\). The third important event was the conversion of the Philippian jailer and his family (Acts 16:25–40\). Paul visited the church at Philippi again on his [third missionary journey](Paul-third-missionary-journey.html), and the believers there gave generously to support Paul’s ministry (Philippians 4:15; 2 Corinthians 11:9\) as well as the church in Jerusalem (2 Corinthians 8:1–5\). While Paul was imprisoned in Rome, the church at Philippi sent [Epaphroditus](Epaphroditus-in-the-Bible.html) to minister to him. In return, Paul sent Timothy to the congregation at Philippi. From the time it was established, the church at Philippi was healthy, strong, and generous, becoming a model church that only experienced minor problems of disunity (Philippians 4:2–7\). After the apostolic age, the early church father [Ignatius](Ignatius-of-Antioch.html) traveled through Philippi, and [Polycarp](Polycarp.html) wrote a famous letter to the church there.
Where was King David born?	Answer [King David](life-David.html) was born in [Bethlehem](Bethlehem-in-the-Bible.html), a small town in the hill country of Judah. Bethlehem is called “the city of David” in Luke 2:4 and 11\. During the days of King Saul, the Lord told the prophet Samuel to anoint a young shepherd boy as the next king over Israel. God sent Samuel to Bethlehem, where David lived with his family (1 Samuel 16:1–4\). Scripture describes David as “the son of an [Ephrathite](Ephrathites.html) named Jesse, who was from Bethlehem in Judah” (1 Samuel 17:12\). The Bible specifically mentions Ephrath (or Ephrathah) and Judah along with Bethlehem to distinguish it from another town named Bethlehem that was in region of Zebulun. David’s great\-grandparents also lived in Bethlehem. [Ruth and Boaz](Ruth-and-Boaz.html) lived in Bethlehem, and it was there they raised their son, Obed (Ruth 4:11\). Obed became the father of Jesse, the father of David (Ruth 4:21–22\). Jesse is called “Jesse of Bethlehem” by one of King Saul’s servants in 1 Samuel 16:18\. Historically, Bethlehem was considered a rather unimportant place. Joshua 15:20–61 contains a list of towns and villages that the tribe of Judah inherited as part of the dividing of the Promised Land. Ninety\-six towns are listed by name—but Bethlehem is not among them. It was not a major city by any measure. Likewise, Nehemiah 11:25–30 lists 17 cities of Judah, but the town of Bethlehem is not on that list, either. The prophet Micah records God’s observation that Bethlehem was “too little to be among the clans of Judah” (Micah 5:2, ESV). Despite the seeming insignificance of Bethlehem, God chose it as the backdrop of Ruth and Boaz’s romance, as the birthplace of King David, and as the [natal home of Jesus Christ](where-was-Jesus-born.html), the Savior of the world. The little town of Bethlehem thus has great significance in the Bible. God, in His sovereignty, often chooses people, places, and things of apparent triviality to accomplish His divine purposes: “But God chose the foolish things of the world to shame the wise; God chose the weak things of the world to shame the strong. God chose the lowly things of this world and the despised things—and the things that are not—to nullify the things that are, so that no one may boast before him” (1 Corinthians 1:27–29\). Micah’s prophecy must have surprised many: “But you, Bethlehem Ephrathah, though you are small among the clans of Judah, out of you will come for me one who will be ruler over Israel, whose origins are from of old, from ancient times” (Micah 5:2\).
What did Jesus mean when He said, “This cup is the new covenant in my blood”?	Answer At the [Last Supper](Last-Supper.html), Jesus took a cup and said, “This cup is the new covenant in my blood, which is poured out for you” (Luke 22:20\). Moments before, the Lord had broken the bread and given it to His disciples with the words, “This is my body given for you; do this in remembrance of me” (verse 19\). With these symbolic actions Jesus instituted the [ordinance of communion](communion-Christian.html), or the Lord’s Table. The “[new covenant](new-covenant.html)” that Jesus spoke of is in contrast to the [Old Covenant](old-covenant.html), the conditional agreement that God had made with the Israelites through Moses. The Old Covenant established laws and ceremonies that separated the Jews from the other nations, defined sin, and showcased God’s provision of forgiveness through sacrifice. The New Covenant was predicted in Jeremiah 31:31–33\. The Old Covenant required [blood sacrifices](blood-sacrifice.html), but it could not provide a final sacrifice for sin. The Old Covenant required repeated, daily sacrifices of animals as a reminder of the people’s sin. But, as Scripture says, “it is impossible for the blood of bulls and goats to take away sins” (Hebrews 10:4\). Under the Old Covenant, the same inadequate sacrifices were constantly repeated. For every sin, the process was replicated, day after day, month after month, year after year. The Old Covenant never provided a full, complete sacrifice for sin. “For if that first covenant had been faultless, there would have been no occasion to look for a second” (Hebrews 8:7, ESV). Jesus came to establish a “better covenant” (Hebrews 7:22\), a “new covenant” that Jesus said was in His blood. Jesus shed His blood on the cross to take away the sins of the world (John 1:29\) and ratify the new covenant between God and man. On the night He was betrayed, Jesus took the cup and said to His disciples, “Drink from it, all of you. This is my blood of the covenant, which is poured out for many for the forgiveness of sins” (Matthew 26:27–28\). By “this cup,” Jesus referred, by metonymy, to the contents of the cup, which was the “fruit of the vine” (Mark 14:25\). This was representative of Christ’s blood. Jesus gave His disciples the cup, infusing it with new meaning, and told them drinking it was to be a memorial of His death: it was to be drunk “in remembrance of me” (1 Corinthians 11:25\). Now, “whenever you eat this bread and drink this cup, you proclaim the Lord’s death until he comes” (verse 26\). The New Covenant is based on faith in the shed blood of Christ to take away sin, not on repeated sacrifices or any other kind of work (see Ephesians 2:8–9\). Because Jesus is the holy [Lamb of God](Jesus-Lamb-of-God.html), His one\-time sacrifice is sufficient to atone for the sins of all who believe in Him. We “partake” of Jesus by coming to Him in faith (John 1:12\), trusting that His shed blood (and broken body) is sufficient to pay for our sins. The elements of bread and wine commemorate His death and the shedding of His blood. When we eat those elements in communion with other believers, we affirm our faith and fellowship in Christ.
Is Satan / the devil omnipresent?	Answer No, Satan is not omnipresent. That is, he is not present everywhere at once. The devil is limited to being in one place at a time. Because Satan is a finite, created being, omnipresence cannot be attributed to him (Ezekiel 28:15\). Christ created all things (Colossians 1:16\), including the devil—although Satan was not originally an evil being. Satan has boundaries and is not infinite in any way, including in his presence. Only [God is omnipresent](God-omnipresent.html) (Psalm 139:7–11\). The book of Job reveals that Satan can travel to heaven and roam about the earth (Job 1:6\). Although the devil can go to different locations, he is never described as present everywhere. Satan and his demons do have abilities that humans do not, but they are limited nonetheless. The demons had to leave the possessed man of the Gerasenes in order to enter the pigs (Luke 8:33\), and Satan is described as leaving Jesus in the desert after tempting Him (Matthew 4:11\). If he left Jesus, he was no longer present with Jesus. It is evident that Satan is limited in space and time. Because the devil is a deceiver (Revelation 12:9\), he tries to make people believe that he is omnipresent like God. Satan fell because of his sin of pride and desire to be like God (Isaiah 14:13–14\). Therefore, it is understandable that the devil would want to deceive humans into believing that he is present everywhere. It may seem as if Satan is present everywhere at the same time because of widespread spiritual attacks, but that is an illusion. Satan has numerous demons in his service who also carry out his schemes (Matthew 12:24; Ephesians 6:12\). Charles Ryrie comments: “The very large number of demons may make them seem to be everywhere present, though that is not so. Yet Satan working with them can use their number to attempt to promote his plans everywhere” (Basic Theology, Moody Publishers, 1999, p. 186\). Believers need to be aware of Satan’s schemes and his desire to do harm (2 Corinthians 2:11; Ephesians 6:11\). Even though Satan is a powerful enemy, he is not God and he is not omnipresent. God alone is omnipresent, and God alone is sovereign (Jeremiah 23:24; Psalm 115:3\). Satan may be roaming the earth now, but one day he will be confined to the [lake of fire](lake-of-fire.html), where he “will be tormented day and night for ever and ever” (Revelation 20:10\).
Why did God choose Mary?	Answer “In the sixth month of Elizabeth’s pregnancy, God sent the angel Gabriel to Nazareth, a village in Galilee, to a virgin named Mary” (Luke 1:26–27, NLT). These words are familiar to most of us as part of what we call the Christmas story. Gabriel brought to Mary the news that she had “found favor with God” and would give birth to a son to reign forever on David’s throne (Luke 1:30–33\). In passages that weave together like a tapestry, we discover that God had reasons for choosing the times, places, and people involved in His redemption plan (Ephesians 1:9–11\). This article will explore some of the reasons that God chose Mary to be the mother of the Messiah. 1\. Mary was of the right lineage. Luke traces Mary’s lineage through David, Boaz, Judah, Jacob, Isaac, and Abraham. Her son would be qualified to bear the title Son of David and be the righteous “Branch” that was to come from David’s family (Isaiah 11:1\). 2\. Mary was engaged to a man whose heritage would require him to visit Bethlehem at just the right time. Micah 5:2 foretold the birthplace of the Messiah, pinpointing Bethlehem in Judah. Many virgins may have known God’s favor and may have descended from King David’s line, but not many would also be in the small town of Bethlehem when it was time for the Messiah to be born. 3\. Mary was a virgin. It was critical that the mother of the Messiah be a virgin in order to fulfill the prophecy of Isaiah 7:14: “The virgin will conceive and give birth to a son, and will call him Immanuel.” Matthew reminded his readers of that prophecy, which was crucial in verifying Jesus’ identity (Matthew 1:23\). She could not be married, or the world would assume Jesus had an earthly father. She could not have a bad reputation, or no one would have believed her story about a virgin birth, not even her own family. The virgin birth, in bypassing a human father, circumvented the transmission of the sin nature and allowed the Messiah to be a sinless man. 4\. Mary was from Nazareth. Prophecies given hundreds of years before Jesus’ birth declared that the Messiah would be of little reputation (Isaiah 53; Zechariah 9:9; cf. Matthew 2:23\). To be called a Nazarene or a Galilean was something of an insult in those days (see John 1:46\). Had Mary been wealthy, socially prestigious, or from an affluent city, Jesus could not have easily connected with lowly people, the ones He’d come to save (Luke 19:10; Mark 2:17\). But because He was from Nazareth, Mary’s hometown, the humility and commonness prophesied about Him was fulfilled. God may have had more reasons for choosing Mary of Nazareth, but we will have to wait until we get to heaven to find out what they are. Mary was just a person God used for His purposes. Because of certain misunderstandings about Mary, it is important to note that she was not chosen because she was more holy than other people. The angel’s address to her as “highly favored” and “blessed” (Luke 1:28, NKJV) is a reference to the uniqueness of her pending task, not to any level of virtuousness she had attained. Mary was surely a godly woman, but that is not the point. Gabriel’s emphasis was on her privilege, not her piety. She had “found favor with God” (verse 30\), but that says more about God’s goodness than Mary’s. She was the recipient of [God’s grace](grace-of-God.html), His undeserved favor. Mary gives us an example of total devotion to the Lord in her answer to the angel Gabriel: “I am the Lord’s servant. May it be unto me as you have said” (Luke 1:38\). May we have the wisdom and grace to answer God’s call, whatever it is, the way Mary did.
Why did God choose Abraham?	Answer Before Abram’s name was changed to Abraham, God called him from his home in Ur of the Chaldees, an area steeped in idolatry. Abram had no knowledge of the true God or His plans to choose a special people for Himself, nor did he know that the Savior of the world would be among his offspring. Genesis 12:1–2 says, “Now the LORD said to Abram, ‘Go from your country and your kindred and your father’s house to the land that I will show you. And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing. I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed.’” In these verses, we see God’s reasons for choosing [Abraham](life-Abraham.html). Why did God choose Abraham? To make him a blessing, first to the nation that would come from him—the Israelites—and ultimately to all the people of the earth. The same promise is reiterated in Genesis 22 when Abraham was ready to obey God’s command to sacrifice Isaac, his promised son. God stopped him from harming Isaac and told him that his offspring would be as numerous as “the stars of heaven and as the sand that is on the seashore” (verse 17\). From Abraham came the nation of Israel, God’s chosen people, in whom were entrusted “the oracles of God” (Romans 3:2\). The oracles included the law of God and the prophecies of the coming Messiah. Why did God choose Abraham? To prepare the way for the Messiah. God promised that in Abraham’s offspring all the nations of the earth would be blessed (Genesis 22:1–18\). The reference to Abraham’s “offspring” in this passage is to Jesus Christ, through whom all the people of the world would be blessed with the opportunity for eternal life. Paul explained this to the Galatians: “Now the promises were made to Abraham and to his offspring. It does not say, ‘And to offsprings,’ referring to many, but referring to one, ‘And to your offspring,’ who is Christ” (Galatians 3:16\). Why did God choose Abraham? To reveal his [faith](Bible-faith.html) as an example for us. “By faith Abraham obeyed when he was called to go out to a place that he was to receive as an inheritance. And he went out, not knowing where he was going” (Hebrews 11:8\). We are to follow Abraham’s pattern of faithful obedience when we are called to leave worldly pursuits and comforts. As heirs of Abraham’s faith, we can look to his example and go where God leads us, trusting God for the future. Like Abraham, we should be looking for God’s promises to be fulfilled in our lives. The result of Abraham’s faith was that he simply and fully obeyed the call of God. Jesus said, “Any one of you who does not renounce all that he has cannot be my disciple” (Luke 14:33\). The kind of faith that God blesses is Abraham’s kind of faith, one willing to leave everything behind for the sake of the Lord Jesus Christ. If we do not resolve to forsake all things, to endure whatever hardships that may be ahead of us, and to persevere to the end of our days in the service of Jesus, we cannot be His disciples. We must be willing to give up everything, as Abraham did, and [live by faith](righteous-will-live-by-faith.html).
Why do the wicked prosper?	Answer The prophet Jeremiah grappled with the issue when he asked the Lord: “Why does the way of the wicked prosper? Why do all the faithless live at ease? You have planted them, and they have taken root; they grow and bear fruit. You are always on their lips but far from their hearts” (Jeremiah 12:1–2\). Job struggled similarly: “Why do the wicked live on, growing old and increasing in power?” (Job 21:7\). And the psalmist expressed envy when he saw the prosperity of the wicked, wondering if living righteously was worth the trouble (Psalm 73:3, 13\). How does a holy God of love allow His people to suffer while the wicked thrive? Perhaps a better question is, why are we tempted to envy the wicked? As God’s children, what lies at the heart of our inquiry? Why are we upset when an evil person does well? Is it because that person has something we do not? The wicked may prosper in this world, but perhaps we’ve forgotten that their fortune will only endure for the short term. We’ve lost sight of our eternal reward and the ultimate fate of the wicked. We need this reminder: “Do not fret because of those who are evil or be envious of those who do wrong; for like the grass they will soon wither, like green plants they will soon die away. Trust in the LORD and do good; dwell in the land and enjoy safe pasture. Take delight in the LORD, and he will give you the desires of your heart. Commit your way to the LORD; trust in him and he will do this: He will make your righteous reward shine like the dawn, your vindication like the noonday sun. Be still before the LORD and wait patiently for him; do not fret when people succeed in their ways, when they carry out their wicked schemes” (Psalm 37:1–7\). It’s natural to wonder why God is gracious and merciful to people when they do not deserve His mercy—when their hearts are hard and stubborn. This response is typical; it’s human to desire appropriate consequences for bad behavior. Forgiving our enemies does not come easily. Perhaps we forget that many of us once were hard\-hearted and stubborn. We, too, deserved God’s judgment. But God extended His love and grace toward us so that we might receive His salvation: “All of us used to live that way, following the passionate desires and inclinations of our sinful nature. By our very nature we were subject to God’s anger, just like everyone else. But God is so rich in mercy, and he loved us so much, that even though we were dead because of our sins, he gave us life when he raised Christ from the dead. (It is only by God’s grace that you have been saved!)” (Ephesians 2:3–5, NLT). One answer to the question “Why do the wicked prosper?” is that even the wicked have a purpose to fulfill in God’s plan. God raised up the [Babylonians](Babylonian-empire.html), a “ruthless and impetuous people” for a reason (Habakkuk 1:6; cf. Jeremiah 27:6\). God raised up the Persian king [Cyrus](Cyrus-Bible.html) in order to accomplish all that God pleased (Isaiah 44:28\). God raised up the [Egyptians](Egypt-in-the-Bible.html) and [Assyrians](Assyrians.html) in His righteous judgment of disobedient Judah (Isaiah 7:18\). Perhaps the best answer to the question “Why do the wicked prosper?” is this: because God loves sinners (John 3:16; Romans 5:8\). He is compassionate, merciful, and patient with wicked people because He wants them to be saved. Second Peter 3:9 says, “The Lord is not slow in keeping his promise, as some understand slowness. Instead he is patient with you, not wanting anyone to perish, but everyone to come to repentance.” God is slow to anger, abounding in love. He is a compassionate God who gives certain blessings to all people (Matthew 5:45\) and who desires all to be saved. His patience with the wicked is an opportunity for them to be saved: “And remember, our Lord’s patience gives people time to be saved” (2 Peter 3:15, NLT). We might want to see the wicked destroyed immediately, but God has a sovereign plan that needs to move forward. And in His love and grace, He wants them to be saved. God’s patience with the wicked is an opportunity for us to pray for them and witness to them so that they will know God’s heart toward them. We are called to tell the wicked of His wonderful [salvation](Christian-doctrine-salvation.html) and to warn them of the punishment that they can expect if they remain hardened toward God and don’t turn from their stubborn path.
What does it mean to walk worthy?	Answer The apostle Paul uses the phrase walk worthy in Ephesians 4:1 and Colossians 1:10 in the KJV and NKJV. The NIV’s wording is “live a life worthy.” The ESV reads “walk in a manner worthy.” In the first three chapters of Ephesians, Paul encourages the believers with the glorious truth of God’s grace in choosing them out of the world so that they would “be holy and blameless in his sight” (Ephesians 1:4\). Then in chapter four, he turns to the practical application of the theology, exhorting them to “walk worthy” of their calling and position in Christ: “I, therefore, the prisoner of the Lord, beseech you to walk worthy of the calling with which you were called, with all lowliness and gentleness, with longsuffering, bearing with one another in love, endeavoring to keep the unity of the Spirit in the bond of peace” (Ephesians 4:1–3, NKJV). To “walk” in the New Testament often refers to the daily conduct of one’s life. Ephesians 2:10 says God has ordained that His children should “walk” in good works (ESV). Paul similarly encourages the Colossian believers, praying that they would “walk worthy of the Lord, fully pleasing Him, being fruitful in every good work and increasing in the knowledge of God; strengthened with all might, according to His glorious power, for all patience and longsuffering with joy; giving thanks to the Father who has qualified us to be partakers of the inheritance of the saints in the light” (Colossians 1:10–12, NKJV). Paul assures the Christians in Rome that all whose faith rests in Christ have been baptized into His death and buried with Him, and that now, “just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life” (Romans 6:4, ESV). The word worthy has the idea of “matching up”: our actions should match our words, and our outward presentation should match our inward convictions. To “walk worthy” of our calling means to live up to that calling, to live in such a way as to honor God as we complete His course of action for us. In Colossians 1, walking worthy is tied to four personal characteristics: 1\) being fruitful in every good work 2\) steadily increasing in the knowledge of God 3\) using the power of God to joyfully endure and patiently persevere, and 4\) giving thanks to the Father for what He has done. The command to walk worthy of our calling does not mean that we are to somehow merit or earn our position. Rather, Paul is exhorting believers to live their lives so as to prove they belong to Christ. They are to maintain a fidelity to Christ and live with integrity. True believers will display the fruit of the Spirit who lives in them (John 14:17; Galatians 5:22–23\). Their daily lives match their message (the [gospel](what-is-the-gospel.html)), their position in Christ, and the character of Christ. They live their religion, not merely profess it. We have been called “with a holy calling” (2 Timothy 1:9, NASB). James reiterates the idea that we should walk according to that call, our lives reflecting good works: “What good is it, my brothers and sisters, if someone claims to have faith but has no deeds? Can such faith save them?” (James 2:14\). James is warning those who do not walk worthy of their calling that their “faith” is a dead faith, which is no faith at all. How we live should match up with what we say we believe. We have been called out of darkness into light (Acts 26:18\), out of slavery to sin into freedom (Romans 6:16–18\), and out of the kingdom of Satan into the kingdom of God (1 Corinthians 1:9; Colossians 1:13\). The reality of that calling is reflected in our daily lives as we rely on His divine power to “walk worthy.”
Who were the Girgashites in the Bible?	Answer The Girgashites were a group of people descended from Ham and his son Canaan (Genesis 10:16; 1 Chronicles 1:14\). Being dwellers in the land of Canaan before the Israelites took possession of it, the Girgashites are listed among the groups of people that the Lord promised to drive out (Deuteronomy 7:1–2; Joshua 3:10\). God had promised Abram’s descendants the land of Canaan: “On that day the Lord made a covenant with Abram and said, ‘To your descendants I give this land, from the Wadi of Egypt to the great river, the Euphrates—the land of the Kenites, Kenizzites, Kadmonites, Hittites, Perizzites, Rephaites, Amorites, Canaanites, Girgashites and Jebusites’” (Genesis 15:18–21\). The inhabitants of the land of Canaan, including the Girgashites, were wicked, and the Lord brought judgment in the form of the Israelites’ driving them out and destroying them (Deuteronomy 9:4–5\). The Lord had given the [Canaanites](Canaanites.html) time to acknowledge Him, but they refused. The inhabitants of Canaan did many detestable things, including sacrificing their children and worshipping Asherah poles (Deuteronomy 12:2–3, 30–31\). They also practiced magic, witchcraft, sorcery, and necromancy (Deuteronomy 18:9–12\). In these practices the Girgashites and their neighbors worshipped demons instead of the Lord, thus incurring judgment upon themselves. According to Jewish Midrash tradition, the Girgashites may have left Canaan when they heard that Israel was coming, and went to Africa, which might explain why they are not always listed among the rest of the tribes of Canaan (see Exodus 13:5\). Not much else is known about the Girgashites; even the origin of their name and their exact geographical location within Canaan are mysteries. Some biblical scholars have argued that the Girgashites were later known as the Gadarenes, or Gergesenes (Matthew 8:28\). Smith’s Bible Dictionary interprets the word Girgashite to mean “dwelling on a clayey soil” and argues that the Girgashites possessed land “east of the Sea of Galilee,” thus aligning it with the position of Gadara mentioned in the New Testament (Revised Edition, A. J. Holman, 1979, p. 116\). But no one knows for sure where they dwelled. Although not much is known about this Canaanite tribe, the [Promised Land of Israel](Promised-Land.html) includes territory formerly held by the Girgashites.
What does it mean to be a child of God?	Answer The New Testament uses the phrase [child of God](child-of-God.html) or children of God several times. First John 3:10 explains what it means to be a child of God: “This is how we know who the children of God are and who the children of the devil are: Anyone who does not do what is right is not God’s child, nor is anyone who does not love their brother and sister.” John is not referring here to legalists who rigidly work to earn God’s favor (Titus 3:5\). He is describing the life of someone who has truly received Jesus Christ as Lord and Savior. The life of a child of God will be radically different from the life of an unbeliever. A child of God has a desire to live in a way that pleases the heavenly Father (1 Corinthians 10:31\), a life characterized by love. Many people wrongly believe that everyone is a child of God. Since human beings are created in God’s image (Genesis 1:27\), aren’t we all His children? The Bible says no. Every human being is designed by God and loved by Him, but we can only become His children when we are adopted by Him (Ephesians 1:5; Romans 8:15\). Because of our sin, we live under the tyranny of Satan, the god of this world (2 Corinthians 4:4\). We are enslaved by sin and live to follow its dictates (John 8:34; Romans 6:16\). Sin\-drenched humanity cannot enter the presence of a holy God. Our sin must be forgiven and our natures restored before we can have fellowship with the One we have offended (Psalm 51:7\). Second Corinthians 5:17 describes what happens when we are born again into the family of God through faith in Jesus: “Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new” (KJV). Jesus taught that becoming children of God means we must experience the [new birth](new-birth.html) (John 3:3\). To be a child of God means our old sin nature is replaced with a nature that wants to please the Lord. We still sin (1 John 1:8\), but we have “an advocate with the Father—Jesus Christ the righteous” (1 John 2:1\). Being a child of God means our sins are paid for and our fellowship with God has been restored. Being children of God means we have access to the “throne of grace” through prayer, any time and from any place; we have the promise that “we may receive mercy and find grace to help us in our time of need” (Hebrews 4:16\). The child of God trusts his Father to supply all his needs “according to the riches of his glory in Christ Jesus” (Philippians 4:19\). He is confident that the “Father in heaven \[will] give good gifts to those who ask him!” (Matthew 7:11\). A child of God has an eternity in heaven guaranteed (Ephesians 1:13–14; John 3:16–18\). Jesus has already paid the entry fee for every person who trusts in His death and resurrection. Children of God live in the hope of seeing Jesus face to face, and so they “purify themselves, just as he is pure” (1 John 3:3\). A child of God is eager to do good works (Titus 2:14\), because saving faith is a faith that changes us (James 2:14, 26\). A child of God is no longer a child of the devil and no longer plays in the devil’s backyard. God sets about transforming His children through the power of the Holy Spirit, and they begin to take on a family resemblance (Philippians 2:12–15\). If we do not begin to look like our Heavenly Father in word, desire, and action, we are most likely not really His (1 John 1:5–6; 2:3–4\). Human beings were created to live as children of God. Sin marred that purpose and broke that relationship with God. Christ restores us to that original relationship as we repent of sin and place [faith in Him](faith-in-Jesus.html). God calls people from every era, region, and status in life to be his children (John 6:44\). For all eternity, the sons and daughters of God will worship Him as one, united as a family from “every nation, tribe, and tongue” (Revelation 7:9; 14:6\). A child of God lives for Him on earth and eagerly awaits a future with Him in heaven (Philippians 1:21; Galatians 2:20\).
Why did God take Elijah to heaven in a chariot of fire?	Answer The story of [Elijah](life-Elijah.html), the great prophet of Israel, being taken to heaven is found in 2 Kings 2:1–18\. The chapter begins, “When the Lord was about to take Elijah up to heaven in a whirlwind . . .” (verse 1\). The Bible doesn’t actually say that Elijah rode to heaven in a chariot of fire, but that is the assumption, since there was a flaming chariot and horses of fire at the scene, along with the whirlwind. It would make sense that Elijah boarded the vehicle that pulled up in front of him. We don’t know whether Elijah was aware that he would ascend to heaven in such a spectacular manner, but he did know he was about to be taken from [Elisha](life-Elisha.html), his protégé. “Elijah said to Elisha, ‘Tell me, what can I do for you before I am taken from you?’ ‘Let me inherit a double portion of your spirit,’ Elisha replied” (2 Kings 2:9\). Elijah realized the request was not his to grant. Therefore, he made the fulfillment of the request dependent on a condition that rested solely in the hands of God. Elijah responded, “You have asked a difficult thing, . . . yet if you see me when I am taken from you, it will be yours—otherwise, it will not” (2 Kings 2:10\). Asking for a double portion of Elijah’s spirit is an allusion to the rights of the firstborn described in Deuteronomy 21:17 and indicates that Elisha’s request was to be heir to Elijah’s prophetic office and gifts. In answer to that request, Elisha did indeed witness Elijah’s most amazing exit: “As they were walking along and talking together, suddenly a chariot of fire and horses of fire appeared and separated the two of them, and Elijah went up to heaven in a whirlwind” (verse 11\). The mode of transportation God chose for Elijah contains some important symbolism. The horses speak of power and speed; the chariot speaks of protection and triumph. The whole being “of fire” speaks of glory. God took His servant speedily, triumphantly into the glories of heaven, guarding his soul all the way. The prophet who had shown such fiery zeal for God—and who had literally called down fire from heaven several times (1 Kings 18; 2 Kings 1\)—was now taken to heaven in fire. The manner in which Elijah was translated to heaven, with a chariot and horses of fire, may have been primarily for Elisha’s sake. God was granting Elisha’s request to receive a double portion of Elijah’s power, and God was making sure that Elisha knew the condition had been met. Elisha had to see Elijah being taken up, and there was no way he could miss the spectacle God displayed. In taking Elijah to heaven in such a fiery, stormy manner, God assured Elisha that he would succeed Elijah in the prophetic office with twice as much divine power. Seeing Elijah going to heaven with the flaming horses, the chariot of fire, and the whirlwind would have had a profound effect on Elisha throughout his ministry. If ever he doubted that he had been chosen by God, he could remember the glory he witnessed that night. If ever he questioned the power of God, he could recall the chariot of fire and the horses of fire. God’s awesome display of power to Elisha fitted him for service. Such a display is reminiscent of God’s revealing His power to Moses at the [burning bush](burning-bush.html), fitting Moses for service (Exodus 3:1–10\). Heavenly fire is associated with angels in other places in Scripture. When God opened the eyes of Elisha’s servant, he saw an angelic host, described as “horses and chariots of fire all around Elisha” (2 Kings 6:17\). Angels are not mentioned at the translation of Elijah, but the heavenly fire—the heavenly glory—certainly is. In taking Elijah to heaven, God foreshadowed [Christ’s ascension](ascension-Jesus-Christ.html). Perhaps those who saw Jesus taken up from the Mount of Olives and hidden in a cloud would have been reminded of Elijah’s departure (Acts 1:6–9\). Those disciples who witnessed Jesus’ ascension served God with dedication the rest of their lives, just as Elisha did.
Did Moses stutter?	Answer Stuttering may have been a problem for [Moses](life-Moses.html), although it is unknown what speech difficulty the prophet had. Moses’ own description of himself is that he had trouble speaking, and God allowed his brother Aaron to act as spokesman for him (Exodus 4:14–16; 7:1–6\). At the burning bush, Moses told the LORD, “O Lord, I have never been eloquent, neither in the past nor since you have spoken to your servant. I am slow of speech and tongue” (Exodus 4:10\). Some scholars take Moses’ words as simply an excuse to avoid carrying out God’s instructions, but it is possible that Moses did have some type of speech disfluency. It may have been a stutter, although there’s no way to know for sure. Moses says he is “slow” of speech; in Hebrew, the word carries the meaning of “heavy; oppressing; weighty; difficult; dull, unresponsive; thick” (Logos Bible Word Study). This could imply that speech was difficult for him or that he had a speech pathology. Twice in Exodus 6, Moses tells the Lord, “I speak with faltering lips” (verses 12 and 30\). Could the “faltering lips” (literally, “uncircumcised lips”) be a reference to stuttering? Possibly. But there are other possibilities: an articulation disorder, a phonological process disorder, or speech apraxia, for example. Or it could be that Moses lacked confidence due to what he considered a lack of proficiency in formal speaking. Some scholars argue that Moses was merely minimizing his speech abilities. In the New Testament, Stephen states that Moses “was powerful in speech and action” (Acts 7:22\), a description that would seem to lend weight to the idea that Moses downplayed his own ability. Others point to a lack of confidence on Moses’ part, and feelings of inadequacy were certainly involved. The theory that Moses was only trying to get out of his assigned mission cannot be ruled out, however. Whatever the truth behind Moses’ self\-described slowness of tongue, God did not let Moses off the hook; in fact, “the LORD’s anger burned against Moses” for his continued hesitancy (Exodus 4:14\). Despite Moses’ stuttering, if that’s what it was, God used Moses in great ways, showing that He is sovereign over everything, including speech difficulties. As the Lord declares in Exodus 4:11–12, “Who gave man his mouth? Who makes him deaf or mute? Who gives him sight or makes him blind? Is it not I, the LORD? Now go; I will help you speak and will teach you what to say.” God’s glory would not have been as evident if Moses had been a powerful orator who naturally captivated crowds with eloquent words. Instead, “God chose the foolish things of the world to shame the wise; God chose the weak things of the world to shame the strong” (1 Corinthians 1:27\). He can use any of our difficulties, disabilities, or setbacks for His glory and purpose.
What is the five-finger prayer?	Answer The five\-finger prayer is a method to help people remember categories of people to pray for. It is a memory device used as an aid to [prayer](daily-prayer.html). The little finger, or the pinkie, is the smallest finger, and it represents the individual who is praying. We need to pray for ourselves, but in humility we need to remember that we are the least important. The ring finger this is usually the weakest of our fingers, and it reminds us to pray for the weak and the sick among us. The middle finger is the tallest finger, and it reminds us to pray for our leaders. The pointer finger, or the index finger, reminds us to pray for people who point the way—teachers and church leaders. The thumb is the thickest and strongest digit, and when the hand is at rest, the thumb is the nearest to the rest of the body, reminding us to pray for family and friends—people who are closest to us. The five\-finger prayer has been popularized by Pope Francis. There is nothing specifically Roman Catholic about the five\-finger prayer; it is simply one method to help people remember whom to pray for, similar to a prayer list. Since we always have our hands with us, the reminder of those in need of prayer is constant.
What are life’s biggest questions, and how does the Bible answer them?	Answer The Bible answers some of life’s biggest questions. These are the questions people all over the world seem to be asking: • Does God exist, and, if so, what is He like? • Who am I? • Why am I here? • What is my purpose in life? • Why is there so much pain and suffering in the world? • How can I live a joyful, meaningful life in a world with so much evil? • What happens after I die? • Is history headed somewhere? Most religions attempt to answer these questions. Even anti\-religions like [atheism](is-atheism-a-religion.html), [naturalism](naturalism.html), and [secular humanism](secular-humanism.html) still offer answers to these kinds of questions, even though sometimes the answer they provide is that there is no answer. (For example, in answering, “What is my purpose in life?” the naturalist might well answer, “You don’t have one” or “You make it whatever you want it to be.”) The Bible answers [Does God Exist?](Does-God-exist.html) in its first four words: “In the beginning God . . .” (Genesis 1:1\). In other words, at the beginning of the universe and all life as we know it, God was there already. [What is God like?](what-is-God-like.html) is answered through the rest of the Bible, but two of the dominant features are that God is loving but also holy. Since He is holy, He must punish sin; but, since He is loving, He wants to forgive sin as well. This is a dominant theme that is developed in Scripture. Who am I?, Why am I here?, and [What is my purpose in life?](meaning-of-life.html) are also answered in the first chapter of Genesis. Genesis 1:27–28 says, “God created mankind in his own image, in the image of God he created them; male and female he created them. God blessed them and said to them, ‘Be fruitful and increase in number; fill the earth and subdue it. Rule over the fish in the sea and the birds in the sky and over every living creature that moves on the ground.’” We are here because God created our first parents and put them on earth. We are created in God’s image, and our purpose is to act as God’s representatives on the earth, living in obedience to and fellowship with Him. How we respond to others is a good measure of what we think of the One they represent. When we work, cultivate, invent, explore, innovate, have children, and love others, we are doing what God put people on earth to do. However, if we do these things but are not in fellowship with Him, we are missing the key component. Why is there so much [pain and suffering](suffering-death.html) in the world? is addressed in Genesis 3\. God had given our first parents, Adam and Eve, the whole world and only one prohibition—there was one tree from which they were not supposed to eat. He warned them that, if they ate the fruit, they would die. However, in disobedience to God, they ate the fruit. As a result, they immediately felt shame and isolation from each other and from God as evidenced by their fashioning “clothing” from fig leaves and hiding from God when He came to meet with them as He had been doing daily. Because of their sin, pain and death were introduced into the world. Eve would have to experience pain in childbirth. Adam would have to work hard and experience pain in order to provide food for his family. And both of them would grow old and die. All of creation “fell,” and all of the pain we see around us was introduced because of sin. Even the animals were affected. One of Adam and Eve’s sons, Cain, killed his brother Abel (Genesis 4\). The pattern of pain and suffering and death continues as people live in rebellion against God. How can I live a joyful, meaningful life in [a world with so much evil](goodness-of-God.html)? God did not abandon Adam and Eve and their descendants. God continued to reach out to people and provided a way for them to be made right with Him in the midst of an evil world. God chose Abraham (Genesis 12\) to be a special conduit of blessing for the world. Through Abraham would come the people of Israel, who gave us the Scriptures that show us what God is like. Ultimately, Jesus Christ, who would save us from sin and its penalty, was born into the world through the people of Israel. Jesus was God in human flesh; He lived a perfect life and died to pay for the sins of human beings. (This was foreshadowed in the animal sacrifices that God prescribed for Israel.) But, unlike the animal sacrifices, Jesus rose again from the dead, guaranteeing that His sacrifice was sufficient. On the cross, God punished sin but made it possible for the sinner to be forgiven—both God’s holiness and His love were combined in this one event. In Christ we can be forgiven of all our sins and made acceptable to God. We can also begin to be reconciled with other people and truly begin to live the kind of life that God wants us to live. Because God’s Spirit lives within the believer, he begins to experience love, joy, peace, and a multitude of other virtues that make life better for everyone. This is a small taste of what is to come. [What happens after I die?](what-happens-after-death.html) is also answered in the Bible. Hebrews 9:27 says that “people are destined to die once, and after that to face judgment.” For those who have been reconciled to God by faith in Christ, there is no condemnation (Romans 8:1\). For the Christian, to be absent from the body is to be present with the Lord (2 Corinthians 5:8\), but, for those who do not know Christ, there is only a “fearful expectation of judgment” (Hebrews 10:27\). Death is only a transition to eternity. People, made in God’s image, will live forever either in God’s presence or banished from Him in eternal punishment. Death is not the only end in sight. The Bible tells us that history is headed somewhere. God intends to create new heavens and a new earth—replacements for what was spoiled by sin. The new one will be filled with God’s righteousness (2 Peter 3:16\). Christians are told to wait patiently for that day, since Christ could return at any time and bring all of God’s plans for earth to culmination.
What does the Bible teach about Jesus as judge?	Answer Jesus states how He has been given the authority to judge by the Father. In John 5:22–23, He says, “Moreover, the Father judges no one, but has entrusted all judgment to the Son, that all may honor the Son just as they honor the Father. Whoever does not honor the Son does not honor the Father, who sent him.” Yes, Jesus came into the world to save those who put their trust in Him (John 3:16\), but His coming also brought judgment (John 9:39\). Through His death and resurrection, Jesus brought judgment to Satan (John 12:31–33\). Furthermore, unbelievers will ultimately be judged by the Lord Jesus. Jesus will act as judge over believers and unbelievers. At the [Bema Seat of Christ](judgment-seat-Christ.html), He will judge believers’ works after salvation to determine reward or loss of reward (1 Corinthians 4:5; 2 Corinthians 5:10\). This judgment has nothing to do with salvation, as believers’ eternal destiny is secure in Jesus (Ephesians 1:13–14\). Rather, believers will receive rewards according to how faithfully they served Christ (Luke 19:12–27; 1 Corinthians 3:12–15\). In contrast, unbelievers will be judged by Christ at the [Great White Throne Judgment](great-white-throne-judgment.html) (Revelation 20:11–15\). Again, this judgment has nothing to do with their eternal destiny—at that point, unbelievers have already sealed their fate by rejecting Jesus. The Great White Throne Judgment determines the severity of unbelievers’ punishment based on what they did in life (Revelation 20:12\). Notably, all of the people at this judgment are thrown into the lake of fire because their names were not found in the book of life, which means they rejected Christ’s free gift of salvation (Revelation 20:15\). Another judgment that Jesus will preside over is referred to as the [Sheep and Goat Judgment](parable-sheep-goats.html) or the Judgment of the Nations (Matthew 25:31–46\). Some interpreters equate this judgment with the Great White Throne Judgment, but there are many notable differences, a major one being that the judgment is based on how people treated Jesus’ “brothers,” that is, the people of Israel (Matthew 25:40\). Considering its placement after Jesus’ second coming, the Sheep and Goat Judgment will most likely determine the earthly fate of those who are alive at the time of Christ’s return (Matthew 25:1–30\). During this judgment, Jesus will separate the “sheep” from the “goats.” The sheep are believers who gave evidence to their faith by helping the Jewish people during the tribulation; the goats are unbelievers who portrayed their unbelief by failing to help Jews during the tribulation (Matthew 25:33–36, 41–43\). Those who rejected Christ and took the side of the [beast](beast-of-Revelation.html) during the tribulation “will go away to eternal punishment, but the righteous to eternal life” (Matthew 25:46\). Because Jesus is both God and man, He is the perfect judge of mankind. His judgment will be fair and perfectly just and not subject to appeal (Acts 17:31\). He is not like sinful human rulers who at times judge unfairly and seek to fulfill their own agendas. Instead, Jesus states, “I can do nothing on my own. As I hear, I judge, and my judgment is just, because I seek not my own will but the will of him who sent me” (John 5:30, ESV). We can be assured that Jesus is a fair judge and will enact judgment according to His wisdom and righteousness (Isaiah 11:3–4; John 8:15–16; Revelation 19:11\). The Son of God will transform a world full of injustice into a place of peace and safety. No more will the guilty go free; no more will the innocent suffer: “He will make your righteous reward shine like the dawn, your vindication like the noonday sun” (Psalm 37:6\).
What is a guru in Hinduism?	Answer In [Hinduism](hinduism.html), a guru is a personal spiritual teacher or guide. Though they are most often associated with Hinduism, gurus exist in the [Buddhist](buddhism.html), [Jain](Jainism.html), and [Sikh](Sikhism.html) traditions, too. The word guru means “dispeller of darkness” or “large, weighty, long, extended, important, prominent”; these definitions heavily play into the guru’s role as teacher. Starting from at least 1000 BC, India has emphasized the importance of the tutorial method in religious teaching. Religious education in ancient India, and until the latter part of the twentieth century, consisted of oral transmission of [the Vedas](Vedas.html)—the revealed scripture of Hinduism—from guru to pupil. Traditionally, the pupils, called shishya, live with their guru for a time and obediently serve him as he crafts instruction based on what the pupil must learn to advance spiritually. There is great importance placed on the lineage of teachers, called guru\-shishya parampara. Generally, gurus are the former shishya of another guru in the same lineage. In modern times, oral transmission is still highly valued, but gurus have written extensively on their teaching, and even give live or recorded lectures online, so they reach a much wider audience. Pupils are no longer required to meet gurus in person, let alone live with them. Hinduism can now be a pastime rather than an intense spiritual pursuit. The job of a guru is to lead pupils on a spiritual path to help them attain “god” or realize their [atman](atman-hinduism.html). Hindus hold that the atman is the eternal self, the spirit, or the essence of a person. On the path to liberation—also called moksha, [nirvana](Nirvana-in-Buddhism.html), or self\-realization—the final stage is realizing the atman is actually brahman, the one true reality and the force underlying all things. Hinduism states that a guru is necessary to reach such spiritual truths. There is not really a biblical equivalent to the guru of Hinduism. Jesus told us to “make disciples” (Matthew 28:19\), but the way to God is through Christ, not other teachers (John 14:6\). Christians have one mediator before God: Jesus Christ (1 Timothy 2:5\). Gurus in Hinduism each claim to be necessary to lead others to spiritual enlightenment, but Christians have the Bible, which is “profitable for teaching, for reproof, for correction, and for training in righteousness” (2 Timothy 3:16\). We also have this promise: “You have received the Holy Spirit, and he lives within you, so you don’t need anyone to teach you what is true. For the Spirit teaches you everything you need to know, and what he teaches is true—it is not a lie” (1 John 2:27, NLT; cf. 1 Corinthians 2:12\). And of course there’s a vast difference in the content of the teaching: gurus in Hinduism advise their pupils to look for divinity within; Christian teachers point to Christ, the divine Son of God.
Is the idea of a state church biblical?	Answer A state church is a government\-run religious system. State churches have been popular in many nations/cultures throughout Christian history, but the idea itself is not biblical. In the Old Testament, one could argue that Israel had a “state church.” The whole nation existed to worship God and serve Him in the land. However, ancient Israel was a theocracy and differed from modern state churches, which are based on human ideas, plans, and politics. For example, [Constantine the Great’s](Constantine-the-Great.html) reforms, which eventually led to a state church, were based on political expediency and a desire for social stability. Even as he embraced Christianity, he did not have a firm grasp on theology and mixed it with other worldviews and the pagan beliefs of Rome. This led to endless conflict in the church with many real Christians being killed. During the Middle Ages, an amalgamation of church and state, in the form of the [Holy Roman Empire](Holy-Roman-Empire.html), held sway over all of Europe, with the popes choosing political leaders, starting [Crusades](Christian-crusades.html), and setting up [Inquisitions](inquisitions.html). Later, King Henry VIII established the [Anglican Church](Anglicans.html) to break away from the authority of the Catholic Church, which prohibited divorce (and the king wanted to end his marriage). Thus was born another state church. In both Rome and England, the danger of a state church is evident: people who know nothing of Christ are suddenly “Christian” by virtue of the fact that they are part of the state. Biblical Christianity always suffers by attempts to make it “official” in a nation. The idea behind some state churches was to set up Christ’s kingdom before the return of Christ, but that is simply not what Christians have been called to do. When Jesus walked the earth, His disciples thought He would set up the kingdom and reign as king immediately, but Jesus told them a parable to counter that notion (Luke 19:11–27\). He later told them, “It is not for you to know the time and the order of events which the Father has kept in his control” (Acts 1:7\). This essentially means “not yet.” During one of His trials, Jesus told Pilate, “My kingdom is not of this world. . . . But now my kingdom is from another place” (John 18:36\). His followers remain “sojourners and exiles” in this world (1 Peter 2:11\). At the [second coming](second-coming-Jesus-Christ.html), Jesus will reign (Revelation 20:6\); until then, “God has given us this task of reconciling people to him” (2 Corinthians 5:18, NLT), not of setting up an earthly, political kingdom. Finally, the Bible calls believers to worship God “in spirit and truth” (John 4:24\). A state church will always devolve into empty formalism and tradition, creating a form of [cultural Christianity](cultural-Christianity.html) and producing [nominal Christians](nominal-Christianity.html). Christians should respect and obey the government (Romans 13:1–7\), but we are not called to create governments or legislate people into heaven through a state church. Ours is primarily a spiritual battle instead of a political one (2 Corinthians 10:4\). History shows that human\-run systems will fail, and state churches are often created and maintained to achieve human goals. The Bible reveals the kingdom of God will be established by Christ upon His return; it is not dependent upon believers’ attaining power in the present. State churches may change the behavior of citizens—historically, through coercion—but they rarely reach the heart.
What do angels do?	Answer [Angels](angels-Bible.html) do many things. All that angels do is in reference to God and according to His will. The good angels (elect angels) worship and serve God, while also having a role in the world that the Lord created. There are different types of angels with unique roles: [archangels](archangels.html), [cherubim](cherubim.html), and [seraphim](seraphim.html), for example. In the Bible, Michael the archangel is listed as being the chief of angels and seems to have a special role regarding Israel (Daniel 10:13; 12:1\). In addition, the other named angel in Scripture, Gabriel, was tasked with delivering important messages to Daniel, Zechariah, and Mary (Daniel 8:15–26; Luke 1:11–17, 19; 2:26–37\). Some angels will have specific tasks in the future, such as the seven angels in charge of sounding the seven trumpets during the tribulation (Revelation 8:6—9:19\). The Bible tells us that angels worship the Lord and offer praises to Him (Psalm 148:2; Luke 2:13; Hebrews 1:6; Revelation 5:11–12\). Thousands upon thousands of angels worship the Lord, bringing Him glory (Hebrews 12:22\). At certain times God calls angels to present themselves before Him (Job 1:6; 2:1\). Angels also serve God and carry out His commands (Psalm 103:20\). Some of these commands include being sent by God to answer prayer (Daniel 10:12; Acts 12:5–10\) and serve and protect believers (Psalm 34:7; Daniel 6:22; Hebrews 1:14\). At times, God can use angels as instruments of judgment on unbelieving and rebellious people and nations (Genesis 19:13; Acts 12:23; Revelation 15:6–8\). Everything that angels do is in accordance with the will of God. Scripture indicates that angels observe Christians and their lives (1 Corinthians 4:9; Ephesians 3:10\). Angels cannot experience salvation, and they are interested in the conversion experience of individuals and the application of God’s grace (Luke 15:10\). Salvation through Jesus’ death and resurrection is such an amazing event that angels desire to investigate the preaching of the gospel: “It is all so wonderful that even the angels are eagerly watching these things happen” (1 Peter 1:12, NLT). Angels have delivered messages to humans that have provided guidance and encouragement (Daniel 10:12, 14; Matthew 1:20–21; Luke 1:11–17, 19; 2:26–37; Acts 10:3–6; 27:23–24\). Angels are “ministering spirits sent to serve those who will inherit salvation” (Hebrews 1:14\). At the end of a believer’s life, angels provide care at the time of death (Luke 16:22\). Scripture shows angels involved in [battles in the spiritual realm](spiritual-warfare.html) (Daniel 10:13; Jude 1:9; Revelation 12:7–9\). We may be unaware of the angelic battles, but they do happen. Angels also are a part of new epochs of history. Angels were present when the earth was created, giving praise to God (Job 38:4–7\). At the giving of the law to Moses, angels were present and had a part in it (Acts 7:53\). At the first coming of Jesus into the world, angels announced His birth (Luke 2:10–11\). At the rapture, the archangel (presumably Michael) will be present and call out (1 Thessalonians 4:16\). And during the tribulation, Jesus’ return, the millennial kingdom, and the eternal state, angels will have plenty to do, issuing punishment from God, binding Satan, and measuring the New Jerusalem (Revelation 5:11–12; 8:2–3, 6–12; 9:1, 13; 10:1; 14:6, 8–9; 15:6; 16; 18:1–3; 19:9; 20:1–3; 21:15; 22:1, 6\). Christians can learn much from the example of angels about obeying the Lord and praising His name. Truly, we can add our praises with the angels’ worship and say with the psalmist, “Let every living creature praise the LORD. Shout praises to the LORD!” (Psalm 150:6, CEV).
What is the significance of Lebanon in the Bible?	Answer Mentioned only in the Old Testament, Lebanon is best known for its trees and mountain range. The Bible mentions Lebanon 71 times, but only in reference to its natural features and not as a specific state or nation. Significantly, Lebanon means “white,” undoubtedly a reference to the country’s white, snow\-capped mountain range (see Jeremiah 18:14\). The nation of Lebanon was known for its natural resources and beauty. Scripture includes Lebanon as being within the [Promised Land](Israel-land.html). Moses and Joshua both mention Lebanon when talking about the Promised Land and its boundaries (Deuteronomy 1:7; 3:25; Joshua 1:4\). This correlates with Deuteronomy 11:24, which states, “Every place where you set your foot will be yours: Your territory will extend from the desert to Lebanon, and from the Euphrates River to the Mediterranean Sea.” Later, when Joshua led the conquests to take parts of the Promised Land, the valley of Lebanon was included as one of the regions that was taken (Joshua 12:7\). Home to famed forests and a beautiful mountain range, Lebanon was a source of valuable lumber for the Israelites. The cedar tree of Lebanon, which is featured on the modern flag of Lebanon, was prized because of its high\-quality, fragrant timber. Solomon used cedar trees from Lebanon in the construction of the [temple](Solomon-first-temple.html), as well as in the building of his palace, which was called “the Palace of the Forest of Lebanon” (1 Kings 5:5–6; 7:1–3\). To collect the massive amount of lumber needed for the temple and palace, 30,000 Israelite men were conscripted and sent to Lebanon for one month at a time (1 Kings 5:13–14\). Hiram, king of Tyre, had his workers cut the trees, haul the logs to the sea, and float them to a place where Solomon’s men could collect them (1 Kings 5:8–9\). The trees of Lebanon serve as powerful symbols in the Bible. Because the forests of Lebanon were flourishing and abundant, the trees were often used as a symbol of Israel thriving or “blossoming” as a result of God’s blessing (Psalm 92:12; Hosea 14:5–7\). The imagery of Lebanon flourishing is used by the psalmist to teach God’s greatness in creation: “The trees of the LORD are well watered, the cedars of Lebanon that he planted” (Psalm 104:16\). When God declared judgment on [Assyria](Assyria-in-the-Bible.html), He compared that powerful nation to the lofty trees of Lebanon. But God promised Assyria’s downfall: “See, the Lord, the Lord Almighty, will lop off the boughs with great power. The lofty trees will be felled, the tall ones will be brought low. He will cut down the forest thickets with an ax; Lebanon will fall before the Mighty One” (Isaiah 10:33–34; cf. Ezekiel 31:3–17\). Lebanon also is significant because it is mentioned in reference to the future [millennial kingdom](dispensation-of-Millennial-Kingdom.html). When Jesus returns after the tribulation, He will set up His kingdom and rule for 1,000 years (Revelation 20:4\). Jerusalem is promised restoration: “The glory of Lebanon will come to you, the juniper, the fir and the cypress together, to adorn my sanctuary; and I will glorify the place for my feet” (Isaiah 60:13\). Lebanon’s natural resources have been valued for thousands of years, and they will again be contributing beauty and richness in the future millennial kingdom.
What does it mean that God repented?	Answer The term repent at its root means “to change one’s mind.” To [repent of sin](how-to-repent.html) means to change your mind about sin. At one time you thought sin was good and acceptable and even fun. When you repent, you see sin as evil and harmful. Any change of mind can be described as repentance. When the Bible says God “changes His mind,” it is speaking of God in human terms. (The technical term is anthropomorphism.) Of course, God knows all along what He will or will not do, and He never changes His mind because He never gets new information that He has to consider. However, as He interacts with people, He interacts in real time. God does not interact with us today on the basis of the sin that we may commit next month. Today, if we are walking in obedience and fellowship with Him, God chooses not to act on what He knows is coming. Likewise, if we are living in sinfulness today, but He knows we are going to repent next year, God does not treat us as He will next year. He deals with us now, in the situation we are in. In the King James Version, Jeremiah 26:13, 1 Chronicles 21:15, and Joel 2:13 say that God repented. Specifically, God repents of the punishment that He was going to send, because the people repented. God was sending judgment, but, in response to the sinners’ change of mind about sin, God also “changed His mind” about the judgment. Because of the possible confusion such wording may produce, the NIV translates the term “relent,” which does convey the idea accurately: “Now reform your ways and your actions and obey the Lord your God. Then the Lord will relent and not bring the disaster he has pronounced against you” (Jeremiah 26:13, emphasis added). On the eternal level, God never “changes His mind.” In fact, Numbers 23:19 says that God does not lie or repent—because He never gains access to new information. But on the level of interaction with humans—from our perspective—He does. Although He knows what will happen before it does, He reacts to us in “real time.” When the situation changes, He changes His actions and His responses to us.
How should Christians respond to cancel culture?	Answer Cancel culture is the modern social attitude that controversial speech or behavior must be punished through public shaming, silencing, boycotting, firing, bankrupting, deplatforming, etc. The result is that the offender’s influence, presence, and/or reputation is “cancelled out.” It’s proper for whistle\-blowers to reveal corruption and illegality or for abused women to come forward, confront their abuser, and make sure he is held accountable. But cancel culture goes far beyond that, setting out new rules to retaliate against speech, behavior, or even thought that has been pre\-judged as “offensive” or even simply controversial. In cancel culture, people can be ostracized, their reputations smeared, and their careers ruined although they have broken no laws or engaged in any malicious behavior. Cancel culture is the outgrowth of two other, equally dangerous things: political correctness and postmodernism. [Political correctness](political-correctness.html) is the attempt to minimize social and institutional offense through policing speech (and therefore thought), forcing the use of certain words and banning other words. [Postmodernism](postmodernism-dangers.html) asserts that all truth claims are subjective. Truth becomes a matter of preference, and “tolerance” is promoted as a supreme value. However, the more “tolerant” a culture becomes, the more intolerant it is of anyone it perceives as intolerant. People deemed “intolerant” or potentially giving offense must be silenced—and cancel culture is the result. Cancel culture is associated with several problems that can be addressed biblically: 1\) Cancel culture is rash. There is little concern for due process, and in its place are immediate outrage and snap judgments. Fueling the controversy is partial, often biased information. The Bible commands, “Give careful thought to the paths for your feet” (Proverbs 4:26\), and we are to “live sensibly” (Titus 2:12, NASB). Irrational thinking and the mob mentality have no place in the Christian’s life. 2\) Cancel culture is spiteful. The vitriolic contempt coming from the cancel crowd is often shockingly ugly. Selecting a person for “cancellation” seems to be tantamount to declaring that person worthy of hate, and with that comes permission to slander him or her. In contrast to promoting the malice of the cancel culture, Jesus commands us to “love your enemies, do good to those who hate you, bless those who curse you, pray for those who mistreat you” (Luke 6:27–28\). Our speech should “be gracious and attractive” (Colossians 4:6, NLT). Vicious, obscene, or hate\-filled speech has no place in the Christian’s life. 3\) Cancel culture is judgmental. The self\-appointed enforcers of “acceptable” speech have gone to great lengths to dig up material over which to cancel others. People have lost their jobs over articles written three decades ago, jokes told in one’s youth, classic literature read aloud, and opposite editorials published. There is no room for nonconformity—or free speech. If the language police were judged by their own severe standard, how many of them would remain un\-cancelled? Scripture warns against hypocritical, self\-righteous judging (Matthew 7:1\). Hypocrisy or a faultfinding, hypercritical spirit has no place in the Christian’s life. 4\) Cancel culture is unforgiving. Past instances of inappropriate or hurtful speech or actions, no matter how long ago, are not to be forgiven in cancel culture. Once a person is cancelled, there is no way to restore that person to the good graces of society—there is no grace. There is no chance for redemption. Rehabilitation and restoration are not the goal, and neither is learning from one’s mistakes. The goal is to smear, defame, and malign. The Bible points to repentance and commands us to forgive one another: “Make allowance for each other’s faults, and forgive anyone who offends you. Remember, the Lord forgave you, so you must forgive others” (Colossians 3:13, NLT). An unforgiving, loveless attitude has no place in the Christian’s life. In the midst of cancel culture, we must use our words wisely. Believers are to “pursue righteousness, godliness, faith, love, endurance and gentleness” (1 Timothy 6:11\). We are to “speak the truth in love, growing in every way more and more like Christ” (Ephesians 4:15, NLT). And we must continue to reject hatred and love others, even our enemies (1 John 4:7; Matthew 5:43–48\). Cancel culture views people with whom a plurality of people disagree as unredeemable and worthy of spite. Christian culture sees no one as unredeemable. Repentance and change are always possible, and forgiveness is available. Christian culture sees no one as an object of spite. God’s love is always available. There are no lost causes.
What impact does red shift have on creationism?	Answer Redshift, sometimes written as red shift, is a change in light wavelengths due to objects moving apart from each other. This is the electromagnetic equivalent to the Doppler effect, which occurs with respect to sound. The most commonly cited example of the Doppler effect is that of a passing train or automobile. As the machine approaches, passes, and moves away, the sound it makes seems to rise in pitch as it nears, and drop in pitch as it moves away. So far as electromagnetic waves are concerned, the “dropping” of frequency as a light source moves away is redshift. The name comes from the fact that lower\-frequency, higher\-wavelength signals are in the red/infrared range, while higher\-frequency, lower\-wavelength signals are in the blue/ultraviolet range. When a light source moves toward an observer, the observer experiences blueshift as the frequency increases and the wavelength decreases. Redshift’s existence in nature uniquely supports the Bible’s description of creation. Edwin Hubble, a famous astronomer, is credited with two especially interesting observations. Both are related to the observation of redshift. One is that, no matter which direction we look, stars and galaxies all appear to be moving away from us. Second is that, the further away a star or galaxy is, the faster it appears to be moving away. Taken together, these observations mean the entire universe is [expanding](universe-expanding.html)—that literally everything is moving “outward.” Hubble’s observations, combined with the work of men like Albert Einstein, Georges Lemaître, Arno Penzias, and Robert Wilson, established a striking idea. The universe constantly expands as time moves forward; therefore, as we look backward in time, the universe would constantly contract. At some point in the past, all matter and energy in the universe would have been contained in a single, infinitely small point. Now part of what is commonly called the [big bang theory](big-bang-theory.html), these combined ideas flatly contradicted atheistic assumptions that the universe was [eternal](universe-eternal.html), collapsing, or cyclical. This makes redshift a key empirical argument that the [universe was created](did-God-create-universe.html). In keeping with scriptural statements such as Psalm 19:1 and Romans 1:20, the more we see and learn about the universe, the more clearly we see that it was intentionally “begun” just as the Bible notes in Genesis 1:1\.
What does 11:11 mean in the Bible?	Answer A popular [superstition](superstitions.html) involves the number 11, which in numerology is a “Master Number” signifying spiritual awareness or psychic intuition. When the number is doubled, as in 11:11, it holds even more supposed power. It’s why some people make a wish when the time is 11:11 and why some who are born on November 11 (11/11\) consider themselves lucky or gifted. In [New Age](new-age-movement.html) thinking, 11 is an “[angel number](angel-numbers.html),” and seeing 11:11 means that angels are close by. The idea that 11:11 holds some special power or significance comes straight from [fortune\-telling](psychics-Christian.html), [astrology](astrology-Bible.html), and the occult; nevertheless, some people attempt to use the superstition in interpreting the Bible. In truth, there is no inherent significance to 11:11, either in daily life or in the message of the Bible. Some attempt to derive meaning from 11:11 through Bible verses corresponding to that pattern. Followers of [numerology](Biblical-numerology.html) may look for hidden messages when reading Genesis 11:11, Exodus 11:11, Matthew 11:11, Mark 11:11, etc. First and foremost, this practice ignores the fact that [chapter and verse divisions](divided-Bible-chapters-verses.html) were not part of the original biblical manuscripts. Moses, Matthew, Mark, and the other biblical authors would not have associated any particular set of words with 11:11 when they wrote. Further, it’s not God’s habit to hide secret messages in the Bible. Claims about 11:11 are connected to ideas like vibrations, [synchronicity](synchronicity.html), and superstition, but there is nothing of spiritual significance concerning 11:11.
When was Noah’s flood?	Answer Genesis 6—9 records the events of [Noah’s flood](Noah-flood.html), also called the Great Flood. If the genealogy provided in Genesis 5 is intended to be comprehensive, we can determine the dates of various events by simply adding up the time spans between fathers and sons, given in Genesis 5: Adam to Seth — 130 years Seth to Enosh — 105 years Enosh to Kenan — 90 years Kenan to Mahalalel — 70 years Mahalalel to Jared — 65 years Jared to Enoch — 162 years Enoch to Methuselah — 65 years Methuselah to Lamech —187 years Lamech to Noah —182 years According to this method, the time from Adam to Noah was approximately 1,056 years. These are approximate times because we don’t know if the years are counted from conception or birth; also, it is obvious that the years are given in whole numbers but no doubt included (or excluded) partial years. (For instance, Adam was 130 years old when Seth was born, give or take a certain number of months and days.) So we have Noah’s birth, which occurred about 1,056 years after the creation of Adam. Then, in Genesis 7:11, we are told that the flood came in the 600th year of Noah’s life, so that would mean the Great Flood came approximately 1,656 years after Adam was created in Eden. Using a similar method places the creation of Adam and Eve at around 4004 BC. So, doing the math, Noah’s flood occurred in approximately 2348 BC. Similar genealogies are found throughout the Old Testament. Using the same method places Abraham’s calling at 228 years after Noah’s flood or about 1,884 years after the dawn of humanity. We can also use the genealogies to count backward from other dates that we know, such as the fall of Jerusalem. Using this method, Abraham was born about 2166 BC, and the exodus during Moses’ time would have happened about 1446 BC. Some scholars believe that the genealogies are not intended, and were never understood by the original audience, to be exhaustive. It could be that generations were skipped, as we know happened in the genealogy of Jesus recorded in Matthew. If this is the case in the Genesis 5 genealogy, and there are years unaccounted for, then we really have no idea when the Great Flood took place. The actual year of the flood is less important than the meaning of the flood, which is that God punishes sin but also provides a way of salvation.
What are the pillars of the earth mentioned in the Bible?	Answer The pillars of the earth is a poetic phrase that is used a few times in the Bible. Looking at the use of the term in context sheds some light on what “the pillars of the earth” are. First, we should note that the phrase itself is metaphorical and not to be taken literally. Just as people today might speak of “the four corners of the earth” without meaning the earth is square, the Bible speaks of “the pillars of the earth” without meaning the earth is flat or set on actual pillars. Whereas some translations such as the NKJV, ESV, and NASB use the phrase the pillars of the earth, other translations simply have “the foundations of the earth” (NIV, CSB, BSB). In [Hannah’s](life-Hannah.html) prayer of thanksgiving, she says, “The pillars of the earth are the Lord’s, and on them He has set the world” (1 Samuel 2:8, ESV). In this way, Hannah observes that God has set and ordered the world as it is, and He controls the very building blocks of the earth. Her wording brings to mind the construction of a strong house: the Builder of the earth is God Himself, and He upholds and supports its continued existence. As the Maker and Sustainer of the world’s “pillars,” God exercises control over every living thing. The pillars of the earth also appear in the book of Job. In answering his friend Bildad, [Job](life-Job.html) talks about how God’s mighty power disqualifies any man from contending with Him: “They could not answer him one time out of a thousand” (Job 9:3\). Job describes God as one who overturns mountains and “shakes the earth out of its place, and its pillars tremble” (verse 6, ESV). Job uses the word pillars to refer to the rocky foundations of the earth. God alone has these in His power, and He can shake things up if He sees fit. In Psalm 75:3 [Asaph](who-was-Asaph.html) quotes God: “When the earth totters, and all its inhabitants, it is I who keep steady its pillars” (ESV). The context is God’s judgment of the wicked at a time of His choosing when He will bring down the evildoer and exalt the righteous. The shaking “pillars” of the earth in this psalm seem to be a reference to unsteadiness and unrest in society, due to the onslaught of wicked men. God promises to intervene and restore society to stability. Or it could be that the “pillars” in Psalm 75:3 are the righteous, whom the Lord promises to keep from falling. For examples of people being described as “pillars,” see Psalm 144:12, Galatians 2:9, and Revelation 3:12\. When people in the Bible use the phrase the pillars of the earth, they are not giving a scientific description of the shape of the world. The Bible does not teach that the earth sits on pillars, piers, or poles. Speaking of “the pillars of the earth” was simply a poetic way to denote foundations.
What happened to Ishmael in the Bible?	Answer [Ishmael](Ishmael-in-the-Bible.html) is the son of Abraham and Hagar, the Egyptian slave\-girl belonging to Sarah, Abraham’s wife. Abraham gave him the name Ishmael, which means “God hears,” presumably because he and Sarah had thought he was the son of God’s promise. Ishmael became the father of the Arab nations. God had promised [Abraham](life-Abraham.html) that he would have a son (Genesis 15:4\) and that his descendants would be as numerous as the stars in the sky. But as time passed, and God had not fulfilled that promise, [Sarah](life-Sarah.html) devised a plan, and Abraham agreed. She gave her Egyptian maidservant, [Hagar](Hagar-in-the-Bible.html), to Abraham. Hagar conceived a child and gave birth to Ishmael when Abraham was 86 years old (Genesis 16:16\). Before Ishmael was born, the angel of the Lord told Hagar, “This son of yours will be a wild man, as untamed as a wild donkey! He will raise his fist against everyone, and everyone will be against him. Yes, he will live in open hostility against all his relatives” (Genesis 16:12, NLT). Ishmael was raised in his father’s house, but when he was 13 years old, God returned to Abraham to re\-affirm His covenant and assure Abraham that the child of promise would come through Sarah (Genesis 17:16–19; 18:10\), not Hagar. God told Abraham, “As for Ishmael, I will bless him also, just as you have asked. I will make him extremely fruitful and multiply his descendants. He will become the father of twelve princes, and I will make him a great nation. But my covenant will be confirmed with Isaac, who will be born to you and Sarah about this time next year” (Genesis 17:20–21, NLT). As a symbol of His covenant pledge, the Lord instituted the rite of circumcision. Both Abraham and Ishmael were circumcised that day. A year later, when Abraham was 100 years old, [Isaac](life-Isaac.html) was born to Sarah. When the boy was two or three years old, around the time he was to be weaned, Abraham held a huge feast to celebrate the occasion. Ishmael was probably 16 years old by then. At the banquet, Ishmael mocked Isaac, angering Sarah. She demanded that Abraham get rid of Hagar and Ishmael. (Genesis 21:8–10\). Sarah was determined that Ishmael have no part in Isaac’s inheritance. Abraham was deeply troubled by the idea of sending Ishmael away, but God reassured him: “Do not be upset over the boy and your servant. Do whatever Sarah tells you, for Isaac is the son through whom your descendants will be counted. But I will also make a nation of the descendants of Hagar’s son because he is your son, too” (Genesis 21:12–13, NLT). So Abraham gave Hagar a little food and water and sent them away. Mother and son wandered aimlessly in the wilderness of Beersheba until their provisions ran out. Then Hagar put Ishmael under the shade of a bush and stepped away, not wanting to watch him die. As she sat down at a distance and wept, the angel of God came to comfort Hagar and reassure her that Ishmael would survive and prosper (Genesis 21:14–18, NLT). The Bible says God was with Ishmael as he grew up in the eastern Sinai Peninsula: “He became a skillful archer, and he settled in the wilderness of Paran. His mother arranged for him to marry a woman from the land of Egypt” (Genesis 21:20–21, NLT). When Abraham died, Ishmael attended his funeral (Genesis 25:9\), proving that at least occasional and civil communications were maintained between him and his father’s household. Ishmael fathered 12 sons and a daughter who married Esau (Genesis 28:9; 36:2–3\). He lived to the ripe old age of 137 (Genesis 25:17\). Scripture says Ishmael’s numerous [descendants](descendants-of-Ishmael.html) settled near the eastern border of Egypt and lived in hostility toward all of their relatives (Genesis 25:18\).
What is the conflict of flesh vs. spirit?	Answer The New Testament speaks often about the conflict between [the flesh](the-flesh.html) and the spirit. Sometimes the issue is complicated because it is not clear whether the human spirit is in view or God’s Holy Spirit. Sometimes the contrast is between the body with all of its physical limitations and the immaterial part of a person, but often it is between the body’s connection to the temporal world and the immaterial human spirit that has been brought to life by God’s Spirit. When Jesus wanted His disciples to pray with Him in the [Garden of Gethsemane](garden-of-Gethsemane.html) before His crucifixion, they kept falling asleep. Jesus warned them, “The spirit is willing, but the flesh is weak” (Matthew 26:41\). People are normally dominated by the body and the temporal, physical world. Jesus told [Nicodemus](Nicodemus-in-the-Bible.html), “Flesh gives birth to flesh, but the Spirit gives birth to spirit” (John 3:6\). A person can be alive physically (in the body or the flesh) but dead spiritually. A person who has been born again by God’s Spirit is made alive spiritually (see Ephesians 2:1 and Colossians 2:13\). In Romans 8, Paul contrasts those who live by the flesh with those who live by the Spirit. It is clear from the context that he is not referring to fleshly Christians and spiritual Christians but rather to those who have been born again by the Holy Spirit and those who have not. Paul says this explicitly in verse 9: “You, however, are not in the realm of the flesh but are in the realm of the Spirit, if indeed the Spirit of God lives in you. And if anyone does not have the Spirit of Christ, they do not belong to Christ.” Christians are described as “those who do not live according to the flesh but according to the spirit” (verse 4\). Those who are in the flesh are hostile toward God, cannot submit to God, and cannot please God (verses 7–8\). This can only describe unbelievers. Paul elaborates on the conflict of flesh vs. spirit more extensively than any other New Testament writer. In Paul’s writings, the flesh stands for the natural desires of a person operating apart from God. A person who has not been raised to life spiritually is still “in the flesh.” To Paul, a person who is spiritual is one who has been born by the Spirit, even if that person will occasionally fail to live up to that reality. He warns the Galatians, “Are you so foolish? After beginning by means of the Spirit, are you now trying to finish by means of the flesh?” (Galatians 3:3\). Once the spirit of a person has been raised to life by the Spirit of God, the old desires of the flesh do not immediately disappear. There is a battle that rages on. “So I say, walk by the Spirit, and you will not gratify the desires of the flesh. For the flesh desires what is contrary to the Spirit, and the Spirit what is contrary to the flesh. They are in conflict with each other, so that you are not to do whatever you want” (Galatians 5:16–17\). The person who has been brought to spiritual life—the work of the Holy Spirit within—will want to please God. But the pull of the world and temporal, physical needs and pleasures are still present. Therefore, the Christian must feed on spiritual food and continually yield to God’s Spirit on a day\-by\-day, minute\-by\-minute basis. Feeding the spirit and yielding to the Spirit are done by reading, studying, and obeying God’s Word and then availing oneself of all of the means of spiritual nourishment that the Word prescribes, such as prayer and fellowship. The more one gets into the Word, the more he or she will desire what God desires. The more a person gets into “the world,” the more he or she will desire what “the world” desires. Although Paul does not use the flesh vs. spirit motif in Colossians 3:1–2, the verses do present the same idea: “Since, then, you have been raised with Christ, set your hearts on things above, where Christ is seated at the right hand of God. Set your minds on things above, not on earthly things.” The strength of the Christian’s spirit’s alignment with God’s Spirit is in direct correlation to what the Christian chooses to focus on. A focus on God’s Word will cause a person to see things from His perspective and react in ways that please God. A focus on popular culture, worldly philosophy, and conventional wisdom will inevitably cause one to take the perspective of “the flesh” and will subtly or not so subtly warp his or her judgment. Living in the world, we are constantly bombarded with the values and desires of the flesh. Unless we take steps to counteract those messages, we will find ourselves out of step with the Spirit of God who lives within us.
Who is Habakkuk in the Bible?	Answer Habakkuk was a prophet who penned the biblical [book](Book-of-Habakkuk.html) called by his name. His book is among the minor prophets and is unique in including a doxology (Habakkuk 3\). Very little is known about Habakkuk and his life except for what is mentioned in his short book. There is even disagreement over the meaning of his name, whether it means “embracer” or “embraced.” Some commentators have conjectured that Habakkuk is the [Shunammite woman’s](Elisha-Shunammite-woman.html) son, whom Elisha said she would “embrace” (2 Kings 4:16, ESV) and who was later raised from the dead (verses 32–37\). Although it is an interesting theory, there’s no way to prove that the Shunammite’s boy grew up to become the prophet we know as Habakkuk. Since Habakkuk prophesied about the [Babylonians](Babylonian-empire.html) and the destruction of Jerusalem (Habakkuk 1:6\), most biblical scholars believe that the book of Habakkuk was written sometime in the 600s BC, possibly around 605\. Based on the content of his prophecy, many scholars place him around the same time as [Jeremiah](life-Jeremiah.html), who also prophesied about the coming Babylonian Captivity. It is possible that, like Jeremiah, Habakkuk lived to see the destruction of Jerusalem. Not only was he a prophet, but Habakkuk was also a skilled poet. In the book of Habakkuk, the prophet shows great literary prowess in recording a dialogue between himself and God, as well as including a [psalm\-like](what-is-a-psalm.html) song intended to be performed with instruments (Habakkuk 3:19\). Whether or not he played music himself is unknown, but it is a possibility. Habakkuk was saddened by the rampant injustice and violence occurring around him, and he was puzzled by God’s toleration of it. In his [questioning of God](question-God.html), the prophet asks, “Why do you make me look at injustice? Why do you tolerate wrongdoing? Destruction and violence are before me; there is strife, and conflict abounds” (Habakkuk 1:3\). Clearly, Habakkuk was not afraid to ask the Lord questions, which shows that the prophet had a strong relationship with Him. Habakkuk’s questions of why God would allow suffering and let evilness go unpunished are answered; the Lord declares He would bring judgment on the people through the Babylonians (verse 6\). God’s choice to use Babylon puzzled Habakkuk even more, and he again questioned God: how could God use such a violent, idolatrous group of people to carry out a righteous judgment (Habakkuk 1:12–13, 16\)? God answered Habakkuk by assuring him of the judgment the Babylonians themselves would face at a later time (Habakkuk 2:8, 16\). Habakkuk accepts God’s answers and shows himself to be man of great faith. Despite the fear, suffering, and trouble the prophet faced, Habakkuk proclaims, “I will rejoice in the LORD, I will be joyful in God my Savior” (Habakkuk 3:18\). Like Habakkuk, we can ask God about events happening in our lives, and like Habakkuk, we can conclude that “the Sovereign LORD is my strength” (verse 19\).
What is the consolation of Israel?	Answer When Mary and Joseph went to the temple in Jerusalem to follow the requirements of the law after the birth of Jesus, they met [Simeon](Simeon-in-the-Bible.html), a man who “was righteous and devout. He was waiting for the consolation of Israel, and the Holy Spirit was on him” (Luke 2:25\). The consolation of Israel refers to the promised [Messiah](what-does-Messiah-mean.html). To console is to alleviate grief or to take away a sense of loss or trouble. The Messiah, the consolation of Israel, was to remove sorrow and comfort the nation. Simeon and generations before him waited for the coming of the One who would console God’s people. Isaiah predicted that the Messiah would take on the ministry of consolation: “Comfort, comfort my people, says your God. Speak tenderly to Jerusalem, and proclaim to her that her hard service has been completed, that her sin has been paid for” (Isaiah 40:1–2\). God revealed to Simeon that he would not see death until he beheld the Lord’s Christ (Luke 2:26\), the comforter of Israel who would fulfill all the promises of the Abrahamic and Davidic covenants, the One who would bring both personal and national salvation. After all those years of waiting and praying for the consolation of Israel, God allowed Simeon to hold the Messiah in his arms. In this child, Simeon saw the fulfillment of all the hopes and dreams of the Jewish people down through the centuries, and he was overjoyed. Throughout their history, the people of Israel had suffered greatly. They lived under slavery in Egypt and endured decades of exile. They were currently laboring under the rule of [Rome](Roman-empire.html) and were a people in desperate need of consolation and comfort. Many in Israel thought that the Messiah, the consolation of Israel, would bring them political and national freedom (John 6:15; Luke 19:11\). But the consolation Jesus brought was better than any political freedom He could have provided: He gave them spiritual freedom and forgiveness of sin. David described the guilt of his own sin this way: “My guilt has overwhelmed me like a burden too heavy to bear. My wounds fester and are loathsome because of my sinful folly. I am bowed down and brought very low; all day long I go about mourning. . . . I am feeble and utterly crushed; I groan in anguish of heart” (Psalm 38:4–8\). The [Son of David](Jesus-son-of-David.html) came to bear the burden away, to lift up those who were bowed down, to replace the anguish with joy. All who trust in Him know that He is truly the consolation of Israel—and the consolation of all who believe.
Why believe in Jesus?	Answer There are countless reasons to believe in Jesus. Many of us start on our journey of faith because we need something that Jesus can give us. We need help, hope, healing, or joy. Our lives are falling apart, and we want answers, solutions. But there’s one critical reason to believe in Jesus that underlies all others, and that is to bring us into right relationship with God. Reconciliation with God is the remedy for all that’s wrong with us and the resolution for everything we need. Why did Jesus come to earth? Why did He die on the cross? He came and did all that He did to bring us into a [relationship with God](personal-relationship-with-God.html) the Father: “For God was in Christ, reconciling the world to himself, no longer counting people’s sins against them” (2 Corinthians 5:19, NLT). Mending our broken relationship with God is the primary point of Christian salvation. The Bible says that all of us have a problem—it’s called sin (Romans 3:23; 1 John 1:8\). Because we are born into this world as sinners (Psalm 51:5\), we are separated from God and on a path that leads to eternal destruction. But God loves us and wants to be in relationship with us. He wants to save us from destruction and give us everlasting life: “God showed how much he loved us by sending his one and only Son into the world so that we might have eternal life through him” ( 1 John 4:9, NLT). Jesus’ death on the cross paid the full price for our sin: “He himself is the sacrifice that atones for our sins—and not only our sins but the sins of all the world” (1 John 2:2\). Jesus satisfied the debt we owed and took the punishment we deserved (Isaiah 53:5; 1 Peter 1:18–19; 1 Peter 2:24; 2 Corinthians 5:21; Galatians 3:13; Romans 6:23\). When Christ rose from the dead, He conquered death for us (Revelation 1:18; Hebrews 2:14; John 3:16\). We don’t have to die, because Christ died for us. The only way to be [forgiven of sin](what-is-forgiveness.html) and restored to God is to repent and believe in Jesus (Acts 2:38; 17:30; Mark 1:4; Luke 13:3\). Jesus is the only way to the Father (1 Timothy 2:5\). In John 14:6–7, Jesus said, “I am the way and the truth and the life. No one comes to the Father except through me. If you really know me, you will know my Father as well.” God longs to connect with us in an intimate friendship. When we believe in Jesus, we become children of God: “But to all who did receive him, who believed in his name, he gave the right to become children of God” (John 1:12, ESV). When we believe in Jesus, we receive access to God’s holy presence to comfort, protect, lead, and guide us (Ephesians 2:13, 18; 3:11–12; Hebrews 4:16\). He teaches us and speaks to us through His Word (Psalm 119:105\) and enables us to live for Him by the power of His Holy Spirit (Acts 1:8; 1 Corinthians 2:10–13; John 14:26\). When we believe in Jesus, we receive the [greatest gift](salvation-gift.html) of all—the salvation of our soul (1 Peter 1:8–9\). And this gift is free. We can’t do anything to earn it. We don’t deserve it, but He gives it to us anyway: “God saved you by his grace when you believed. And you can’t take credit for this; it is a gift from God. Salvation is not a reward for the good things we have done, so none of us can boast about it” (Ephesians 2:8–9, NLT). Believing in Jesus opens up our hearts to experience a love like no other—the kind of love that is willing to sacrifice and die for us (John 10:11; Romans 5:8\). God’s love is the strongest and most profound love ever known, and nothing will ever separate us from it (Romans 8:35–39\). Believing in Jesus and having a relationship with God sets us free from our old life of guilt, shame, and sin (John 8:36; Romans 8:2\). Only through Christ can we experience the satisfaction our souls long for: “For he satisfies the longing soul, and the hungry soul he fills with good things” (Psalm 107:9, ESV). When we enter into a right relationship with God through faith in Jesus Christ, we learn who we were created to be and discover the true purpose of our lives: “For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them” (Ephesians 2:10, ESV; see also Philippians 3:8–10\). Have you made a decision for Christ because of what you have read here? If so, please click on the “I have accepted Christ today” button below.
What is the difference between faith and trust?	Answer Faith and trust have similar meanings, and often people will use the words interchangeably. Even Merriam\-Webster defines faith as “belief and trust in and loyalty to God.” For most people there is no practical difference between faith and trust; to them, the two are synonymous. Any differences that exist are very fine. One difference is simply grammatical. [Trust](Bible-trust.html) can be either a noun or a verb, depending on context. As a noun, trust means “assured reliance on the character, ability, strength, or truth of someone or something”; as a verb, it means “to rely on the truthfulness or accuracy of,” “to believe,” “to commit or place in one’s care,” or “to place confidence.” [Faith](definition-of-faith.html) is always a noun (except in cases of its archaic use as a verb). In Scripture, faith is defined as “the substance of things hoped for, the evidence of things not seen” (Hebrews 11:1\). In other words, faith involves trusting in something you cannot explicitly prove. Faith is inseparable from trust; it’s the confidence that God can and will do what He says in His Word. Faith includes both intellectual assent to something and trust in it. So we believe something to be true, and we also place our trust in it—we rely on it. Faith recognizes that a chair is designed to support the person who sits on it, and trust demonstrates the faith by actually sitting in the chair. Faith without trust is not faith. Belief without reliance is empty. Many people believe certain facts about Jesus Christ, but knowing those facts to be true is not what the Bible means by “faith.” The biblical definition of faith requires trust in—a commitment to—the facts. An example of the relationship between faith and trust is a trust\-fall. You have faith that your friends will catch you even though your back is turned to them. You believe they will not let you hit the ground. The act of falling—as the name of the exercise implies—is trust. You demonstrate the faith you have in your friends. Trust in God is a core aspect of biblical faith.
Is it true that God cannot look upon sin?	Answer In the [book of Habakkuk](Book-of-Habakkuk.html), the prophet says to God, “Your eyes are too pure to look on evil” (Habakkuk 1:13, CSB). This does not mean that God must close His eyes or turn His back when people start to sin. It is, rather, a recognition of God’s righteous character and, in context, part of a larger discussion of God’s methods in dealing with sin. Habakkuk begins with a series of questions directed to God. Habakkuk saw the sin and degradation gripping the nation and took his concerns to the Lord. Who today can read this lament and not see the same questions so many are even now asking of God?: “How long, Lord, must I call for help, but you do not listen? Or cry out to you, “Violence!” but you do not save? Why do you make me look at injustice? Why do you tolerate wrongdoing? Destruction and violence are before me; there is strife, and conflict abounds. Therefore the law is paralyzed, and justice never prevails. The wicked hem in the righteous, so that justice is perverted” (Habakkuk 1:1–4\). Habakkuk saw the people of God wallowing in sin, but he was at a loss as to why the wicked prospered and the righteous suffered. Why was God so tolerant of wrongdoing? Like [Job](life-Job.html), Habakkuk questioned God’s seemingly slow response to right wrongs. Would the violence never end? Whatever happened to justice? God responds to Habakkuk by revealing His plan to use the Chaldean nation to conquer Judah and thus punish the evildoers (Habakkuk 1:5–11\). This answer caused Habakkuk even more distress, and he again questioned God. The Chaldeans (or [Babylonians](Babylonian-empire.html)) were even more wicked and debauched than the Israelites. How could God use a wicked nation like that to judge His people (verses 13–17\)? Why would He allow “the wicked \[to] swallow up those more righteous than themselves?” (verse 13\). Does He approve of their sin? It’s in this context that the perplexed prophet says, “Your eyes are too pure to look on evil; you cannot tolerate wrongdoing” (Habakkuk 1:13\). The key to understanding this statement is found in the parallelism of the poetry. “To look on” is parallel with “tolerate.” Habakkuk is pointing to God’s [holiness](holy-holy-holy.html) and saying, “You are too holy to look favorably on evil.” We use a similar expression today. Our English word countenance can mean “face” or “look,” and it can also mean “to sanction or approve of.” When someone says, “I cannot countenance that behavior,” he or she is expressing disapproval of that behavior. In similar fashion, when Habakkuk says of God, “Your eyes are too pure to look on evil,” he means that God’s holy nature guarantees that He will not sanction sin. God cannot “look” upon wickedness with favor—so, the prophet asks, why would He allow the Babylonians to overrun Judah? God is still [omniscient](God-omniscient.html) and [omnipresent](God-omnipresent.html), so He knows about sin, and He is present when it’s committed. He does not wink at sin or turn a blind eye to it. He sees it, and, as Habakkuk rightly asserts, He cannot see it favorably. What bothered the prophet is that, in using the Babylonians to punish Judah, God seemed to be countenancing the Babylonians’ idolatry, violence, and greed. God assures His prophet in chapter 2 that the sins of Babylon will not be tolerated, either. The Chaldeans were dispatched as God’s instrument to judge the wickedness of Judah, and the Chaldeans’ own sin will also be judged. But judgment will come in God’s time and in His way. Confusion over the idea that God’s eyes are too pure to look on evil has led some to believe that, when a Christian sins, the Holy Spirit leaves him or her because the Holy Spirit cannot “look” upon sin. But that would contradict the Bible’s teaching that believers have been “sealed” by the Holy Spirit, the “deposit guaranteeing our inheritance” (Ephesians 1:13–14; cf. 2 Corinthians 1:22\). The Holy Spirit dwells inside Christians; although He is grieved by our sin (Ephesians 4:30\), He does not abandon us. The key is that our sin is paid for by Jesus and fully forgiven. God cannot tolerate sin, and that is why He sent His Son “to destroy the devil’s work” (1 John 3:8\).
What is a Bible dictionary?	Answer A Bible dictionary is a useful reference tool in studying the Bible. It contains definitions of key words found in Scripture. Bible dictionaries list all the major words in the Bible, such as people’s names, places, concepts, animals, and plants. Bible dictionaries are usually based on specific translations. Many editions of the Bible contain small dictionaries in the back to provide context when the reader wants to find immediate information. Print copies of Bible dictionaries are available as well as online versions that are often free of charge. More popular Bible dictionaries are Easton’s Bible Dictionary, Smith’s Bible Dictionary, Vine’s Complete Expository Dictionary, the Holman Illustrated Bible Dictionary, and the Lexham Bible Dictionary. Arranged alphabetically, Bible dictionaries provide easy accessibility to names and locations in the Bible. For instance, if someone is reading about Paul’s missionary endeavors in Philippi (Acts 16:12\) and wants to learn more about the city, he can flip to P in a Bible dictionary to find summarized information under the entry for Philippi. The dictionary will assist him in learning more about the ancient city, its culture, and its significance in the Bible. Verses related to the topic are also listed. Some Bible dictionaries also contain concordances, summaries of books in the Bible, and other historical background information. A Bible dictionary is valuable in increasing understanding of the following: • the historical and cultural context of a passage • the background of key words • key people and events • original meanings of [Greek and Hebrew words](Greek-Hebrew-Bible.html) that have been translated into English Here is the entry for Son of God in the American Tract Society Bible Dictionary, a concise yet informative resource: “A peculiar appellation of Christ, expressing his eternal relationship to the Father, Psalm 2:7, Daniel 3:25, Luke 1:35, John 1:18, 34\. Christ always claimed to be the only\-begotten Son of the Father, Matthew 4:3, 8:29, 27:54, John 3:16–18; and the Jews rightly understood him as thus making himself equal with God, John 5:18, 10:30–33” (William Rand, ed., ATS, 1859\). The Bible is God’s Word, and any resource that can assist a Christian’s study of Scripture is valuable. Pastors, teachers, and other students of the Word can benefit from a Bible dictionary. As a quick and easy reference tool, Bible dictionaries can enhance the experience of studying God’s Word.
What does it mean that joy comes in the morning?	Answer “For His anger is but for a moment, His favor is for life; Weeping may endure for a night, But joy comes in the morning” (Psalm 30:5, NKJV). Speaking of [God’s discipline](Lord-God-discipline.html), the psalmist reminds us that the sorrows we face in this life are temporary. As painful as a season may be, it is only a season. Life has twists, turns, ups, and downs, and, although we may suffer through dark nights, morning will come. Verses 11 and 12 shed more light on this idea: “You turned my wailing into dancing; you removed my sackcloth and clothed me with joy, that my heart may sing your praises and not be silent. Lord my God, I will praise you forever.” We are to sing to God and worship and praise Him (Psalm 30:4; 63:4; 104:33; 146:2\). When we are silent and our hearts turn away from worship, we are not living up to our full potential. This sin\-riddled world gives us many reasons to despair (John 16:33\). Our own sin often brings God’s discipline (Hebrews 12:7–8; Revelation 3:19\). Heartaches, disappointments, and betrayals can leave us feeling shattered, and we may wonder if hope will never come again. So God reminds us that [joy](joy-of-the-Lord.html) comes in the morning. Dark nights can last a long time, but they are never permanent for those who are in Christ Jesus. Instead of hopelessness, we have His promise that He will make all things work together for good for those who love God and are called according to His purpose (Romans 8:28\). Only God can take the very bad and transform it into something very good. Even when walking through “the valley of the shadow of death,” we need fear no evil (Psalm 23:4\). Our [Good Shepherd](Good-Shepherd.html) never abandons us, and our suffering is always purposeful (Psalm 56:8\). The Lord can take the broken places in our lives and create a mosaic that blesses the world. It is often our darkest pain that becomes our brightest light when we entrust it to Him. Joy comes in the morning when we awaken to our purpose and see that even our mistakes, sorrows, and confusion have become the foundation upon which God builds a ministry. [David](life-David.html) understood that. He was anointed king as a teenager (1 Samuel 16:13\) but spent many years on the run from the reigning King Saul. But those years were not wasted. Hard as they were, it was during those years that David penned many of the psalms that now comfort millions. The apostle Paul heard the prison doors slam behind him, and for two long years, he sat in a jail cell for preaching the gospel. Those years may have seemed wasted, yet it was during his imprisonment that he wrote at least four books of the New Testament. God allows pain and struggle into our lives to refine us like gold (1 Peter 1:6–7\). Jesus was God in the flesh, yet He suffered terribly while on earth so that we would know He understands our pain (Hebrews 4:15; 5:7–8\). As bad as it was in the moment, “For the joy set before him he endured the cross, scorning its shame, and sat down at the right hand of the throne of God” (Hebrews 12:2\). We are told to “consider him who endured such opposition from sinners, so that you will not grow weary and lose heart” (verse 3\). So Jesus models for us what it means that joy comes in the morning.
What does it mean that Jesus is enough?	Answer Christians sometimes use the phrase Jesus is enough as an encouraging tidbit, but what does it really mean? Jesus is “enough” for what? Jesus is enough to save us. Jesus has “by one sacrifice . . . made perfect forever those who are being made holy” (Hebrews 10:14\). Peter preached that “there is salvation in no one else, for there is no other name under heaven given among men by which we must be saved” (Acts 4:12\). Jesus is the only name that can take away our sin and save us—the “name of Jesus” representing all that Jesus Christ is and does. There is literally no one and nothing else that we could add to Christ to aid our [salvation](Christian-doctrine-salvation.html). He finished the work on the cross (John 19:30\), and what He did is enough to save us. Jesus is enough to provide for us. Paul wrote in Philippians 4:19, “And my God will supply every need of yours according to his riches in glory in Christ Jesus.” This echoes Jesus’ words about God’s care for His creation: the sparrows and grass do not worry or toil for food or clothes (Matthew 6:25–31\). It follows that, since God cares for such lowly things in creation, He will also take care of His people. Jesus has the ability and the desire to supply every need we have. Jesus is enough to bless us. Paul said that God “blessed us in Christ with every spiritual blessing in the heavenly places” (Ephesians 1:3\). He didn’t say a “few” spiritual blessings; he said “every” spiritual blessing. Since we can’t add anything more to “every,” Jesus is truly enough for every spiritual need we have. Jesus is enough to equip us. We have the promise that God’s “divine power has bestowed on us \[absolutely] everything necessary for \[a dynamic spiritual] life and godliness” (2 Peter 1:3, AMP). Once again, the language here shows we cannot add anything more: absolutely everything is all\-encompassing. Nothing but Jesus is needed to equip us for living a life that pleases God. Jesus is enough to strengthen us. When Paul prayed three times to the Lord to remove the [thorn from his flesh](Paul-thorn-flesh.html), the response was “My grace is sufficient for you, for my power is made perfect in weakness” (2 Corinthians 12:9\). Even when we are weak, Jesus’ strength is enough to carry us onward. In fact, our weakness only perfects His power, which leaves no room for adding another power source. Jesus is all we need; there is nothing and no one to add to Christ. His person and His work are perfect. He is the way, the truth, and the life (John 14:6\). He is the only one who can save, provide, bless, equip, and strengthen. Having faith in Christ involves trusting in His complete sufficiency. “I need no other argument, I need no other plea; It is enough that Jesus died, And that he died for me” (E. E. Hewitt). On the night of Jesus’ arrest, Philip made a request of the Lord: “Lord, show us the Father and that will be enough for us” (John 14:8\). Jesus’ answer was that He is enough: “Don’t you know me, Philip, even after I have been among you such a long time? Anyone who has seen me has seen the Father” (verse 9\). Philip thought he needed something else—maybe another sign, maybe a little more revelation—and that would suffice. But Philip already had all he needed, standing right in front of him. Jesus is enough.
What is the Book of Noah?	Answer There is no “Book of Noah” in existence today. However, written material ascribed to Noah is mentioned in two books of Old Testament [pseudepigrapha](pseudepigrapha.html) (books that falsely claim to have been written by well\-known Old Testament characters) as well as in some fragments in the [Dead Sea Scrolls](dead-sea-scrolls.html). In the non\-canonical [Book of Jubilees](book-of-Jubilees.html), Abraham calls Isaac to him and gives him some instructions regarding sacrifices and the eating of sacrificial animals. He says that he is repeating these instructions as “I have found it written in the books of my forefathers, and in the words of Enoch, and in the words of Noah” (Jubilees 21:10\). Since these instructions are not found in the Bible in connection with Noah, many feel this refers to some other written source that had Noah’s name attached to it. Earlier in Jubilees, this “book” is described more fully. One of the good spirits describes its conflict with evil spirits who are attempting to lead Noah’s descendants astray. Most of the spirits are bound and condemned, but some are left as a test. God commands one of the good spirits to instruct Noah so that he and his descendants can avoid any traps: “And one of us He commanded that we should teach Noah all their medicines; for He knew that they would not walk in uprightness, nor strive in righteousness. “And we did according to all His words: all the malignant evil ones we bound in the place of condemnation and a tenth part of them we left that they might be subject before Satan on the earth. “And we explained to Noah all the medicines of their diseases, together with their seductions, how he might heal them with herbs of the earth. “And Noah wrote down all things in a book as we instructed him concerning every kind of medicine. Thus the evil spirits were precluded from (hurting) the sons of Noah. “And he gave all that he had written to Shem, his eldest son; for he loved him exceedingly above all his sons” (Jubilees 10:10–14\). So Jubilees refers to material that was written down by Noah. The author may have indeed quoted from some existing work, a “Book of Noah,” or he may have simply ascribed things to Noah without any written source. In the [Book of Enoch](book-of-Enoch.html) (another pseudepigraphal book) chapters 50—59, there is an extensive section that refers to Noah. This is often assumed to be a fragment from the Book of Noah. Enoch, Noah’s grandfather, is the narrator. He reveals to Noah what will come to pass as well as some hidden knowledge that he will need to know. Chapter 106 gives a “prophecy” about Noah and the destruction that will come on the earth. Once again, the author of Enoch may have been quoting from some existing work, or he may have simply been using his imagination to communicate a message. The Book of Noah is the subject of much scholarly study and speculation, but the evidence for it as a separate work is scant. However, scholars are forever in search of new angles to study. There is also an effort to put the Bible and the pseudepigraphal books (and all other ancient religious writings) on equal footing. Both are seen to be simply a record of ancient religious thoughts and experiences. If the Bible is nothing more than this, then it deserves no more attention than any other ancient religious document. However, if the Bible is God’s revealed Word, then it is more than mere religious reflections and as such deserves to be handled differently. The Book of Noah may make for an interesting topic of academic study, but the Bible explains the way to live and the way to eternal life.
What is our spiritual food?	Answer Food is vital for sustaining life. Without proper nourishment, the human body becomes weak and cannot function properly. People must take care of their bodies through eating right and consuming key nutrients, so they not only live but thrive in healthiness. The same principle applies to one’s spiritual life. A proper diet of spiritual food is needed so Christians do not become weak and weary, but rather thrive spiritually in their relationship with God. Regular nourishment for the soul is vital for the Christian life, just as physical food is for the body. Jesus emphasized the importance of spiritual food when [He was tempted](Jesus-temptations.html) by Satan: “Man does not live by bread alone, but by every word that comes from the mouth of God” (Matthew 4:4, NET). Man is both physical and spiritual, which is why spiritual food is just as important as physical nourishment. This spiritual food is “every word that comes from the mouth of God” God has spoken to us in His Word, the Bible. His Word imparts life (John 6:63\). The Bible often speaks of the spiritual food we need: God’s Word provides milk (1 Peter 2:2\); it is meat (1 Corinthians 3:2\) and bread (Deuteronomy 8:3; Job 23:12\); and it is sweeter than honey (Psalm 119:103\). The prophet Jeremiah wrote, “When your words came, I ate them; they were my joy and my heart’s delight, for I bear your name, LORD God Almighty” (Jeremiah 15:16\). Scripture’s use of food metaphors demonstrates the importance of ingesting God’s Word, of making it a part of us. Scripture is not something merely to study or read but to be “eaten” by God’s people. We read the Word, but we then pause to “chew on it” a while, meditating and reflecting on the meaning and application of what we’ve read (see Psalm 1:1–3\). On a couple occasions, Jesus spoke of another type of spiritual food. After Jesus spoke to the [Samaritan woman at the well](woman-at-the-well.html), the disciples brought Him some food from town. But He did not partake, saying, “I have food to eat that you know nothing about” (John 4:32\). This puzzled the disciples, whose minds were stuck on physical food, and Jesus explained: “My food is to do the will of him who sent me and to accomplish his work” (verse 34, ESV). Later, after [feeding the 5,000](feeding-the-5000.html), Jesus referred to faith, salvation, and His sacrifice using a food metaphor: “Whoever eats my flesh and drinks my blood has eternal life, and I will raise them up at the last day. For my flesh is real food and my blood is real drink” (John 6:54–55\). We need spiritual food—that is to say we need the Word of God, we need to do the will of God, and we need Jesus Himself.
What was the Synagogue of the Freedmen in Acts 6?	Answer The Synagogue of the Freedmen is mentioned only once in the Bible: “Opposition arose, however, from members of the Synagogue of the Freedmen (as it was called)—Jews of Cyrene and Alexandria as well as the provinces of Cilicia and Asia—who began to argue with Stephen” (Acts 6:8–9\). The Synagogue of the Freedmen is called the Synagogue of the Libertines in the KJV. The word libertine is from the Latin and originally referred to a man who had been a slave but had been set at liberty. Some scholars believe that these persons were slaves of the Romans who had been freed, became proselytes of the Jewish religion, and had a synagogue in Jerusalem. The NLT calls this group the Synagogue of Freed Slaves. Other scholars contend that these freedmen were not Jewish proselytes but Jews by birth who had been taken into captivity by the Romans and then set free and subsequently called liberti or libertini. There were many such Jews. Some have speculated that among these zealous members of the Synagogue of the Freedmen was [Saul of Tarsus](Saul-of-Tarsus.html), who would have been more than capable of disputing with Stephen in matters of religion. Whoever the Freedmen were, one thing is clear: [Stephen’s](life-Stephen.html) proclamation of the gospel of Jesus Christ and the miracles he performed caused great animosity. Try as they might, the Freedmen “could not stand up against the wisdom the Spirit gave him as he spoke” (Acts 6:10\). Unable to answer his arguments or discount his miracles, they brought false witnesses against him and “stirred up the people and the elders and the teachers of the law” (Acts 6:12\). Members of the Synagogue of the Freedmen and the others opposing Stephen accused him of blasphemy, a deadly charge. Just as evil men had accused Jesus of blasphemy (Matthew 9:1–3\), so the same spirit of evil in the hearts of the Synagogue of the Freedmen spoke against Stephen. It is ironic that the Synagogue of the Freedmen should call themselves that. They may have been freed from one type of slavery, but they were slaves nonetheless. Jesus said, “Very truly I tell you, everyone who sins is a slave to sin” (John 8:34\). The Jews to whom He was speaking had objected to the idea they were slaves, but Jesus showed them the path to true freedom: “If you hold to my teaching, you are really my disciples. Then you will know the truth, and the truth will set you free. . . . If the Son sets you free, you will be free indeed” (verses 31–32, 36\). Despite their freedom\-loving name, the Synagogue of the Freemen were in desperate bondage to sin. In their slavery, they plotted to lie and murder, and they rejected the Truth that would have set them free.
Who were the Paulicians?	Answer The Paulicians were a heretical sect that began in Armenia in the seventh century. Like many heresies during that time, this group was influenced by [Gnosticism](Christian-gnosticism.html), [Marcionism](marcionism.html), and [Manichaeism](Manichaeism.html). A man named Constantine started the sect and advocated for a supposed return to Pauline Christianity. Constantine and his followers adopted names of Paul’s disciples, such as Timothy, Titus, or Tychius; Constantine himself adopted the name Silvanus. The followers of the sect were named “Paulicians” because of their emphasis on Paul’s letters and their belief of returning to the teachings of Paul in the Bible. The Paulicians caught the attention of the [Byzantine Church](Byzantine-Period.html), which condemned their teaching because of its connection to the Manichean heresy. Constantine Silvanus was eventually executed by stoning, but Simeon Titus revived the Paulician congregation. This heretical sect, who viewed themselves as true Christians, were persecuted periodically, depending on the level of toleration of the Byzantine Emperor. Although a massive persecution was undertaken by Michael I and Theodora, the Paulicians experienced a great revival in the ninth century, and their group seems to have continued until the time of the Crusades. Paulicianism has not survived into the modern period, but it was around long enough to influence the Bogomils, another heretical sect started in the tenth century. Paulicianism taught a form of Gnostic heresy that combined elements of [dualism](dualism.html) and [Docetism](Docetism.html). The Byzantine Church rightly condemned the teachings of the Paulicians, which do not agree with Scripture. The Paulicians advocated various false doctrines, such as the following: • Dualism. Paulicians followed the Marcion belief that there are two gods. The true god created the (good) spiritual realm, while the evil god created the (bad) earthly and sensual world. The Bible does not teach this, of course. There is only one God, who is described as creating all things, including the earth (Isaiah 44:6; Genesis 1:1\). • Docetism. Because of their strong belief that the material world is evil, Paulicians advocated Docetism, which teaches that Christ did not have a physical body and so only appeared to have suffered in the flesh. Obviously, this is not taught in Scripture, as the disciples personally touched the physical body of Jesus (Luke 24:39; 1 John 1:1\). • Jesus’ purpose was to free us from the physical realm. According to Paulician teachings, Jesus died to free the spirit from the bondage of the physical realm, not to provide salvation from sins. Scripture teaches otherwise (see 2 Corinthians 5:21; 1 Peter 3:18\). • Asceticism. Although Paulicians allowed marriage and eating meat, they urged asceticism regarding the material world. Scripture warns against asceticism (Colossians 2:20–23\). • The Old Testament is invalid. Believing that the evil demiurge was tied to the Old Testament, they rejected all the books of the Old Testament and only used the Gospels, Paul’s Epistles, and a few general epistles. In contrast, the Bible teaches that the Old Testament is equally the Word of God (see Luke 24:44–46\). • Problematic view of Jesus. Paulicianism teaches that Jesus was created and adopted as the Son of God at His baptism. Paulicians did not believe that God assumed flesh, because of the evilness of the body. Scripture unequivocally teaches the doctrine of the Trinity and Jesus’ incarnation and divinity (Matthew 28:19; John 1:1, 14\). Although they called themselves Christians, Paulicians were not Christians in a biblical sense. Following Gnostic teachings, the sect was one of many groups in the early centuries that fell into heresy. Paulicians and their teachings should remind modern Christians of the importance of guarding against false teaching and the need to deal with unorthodox views of Scripture (see Acts 20:28–30\). Heresy can spread quickly but cannot stand in the face of truth.
What does the Bible say about religion?	Answer Religion, according to the Cambridge Dictionary, is “the belief in and worship of a god or gods, or any such system of belief and worship.” The Bible refers to religion in several places. Recalling his time as a Pharisee, Paul relates how he belonged to “the strictest sect of our religion” (Acts 26:5\). Festus calls Judaism a “religion” in Acts 25:19\. God defines true religion this way: “Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world” (James 1:27\). In other words, the system of worshiping God is not a matter of observing rites and rituals; rather, it involves practical help for those in need and living a pure life, [separated](Biblical-separation.html) from the sin of the world. One type of religion is comprised of that “which depends on human tradition and the elemental spiritual forces of this world rather than on Christ” (Colossians 2:8\). This type of religion is based on false gods and worldly philosophy. Throughout history, various religions have venerated [idols](idolatry-definition.html) and glorified the creature over the Creator. The craftsman takes wood and “works with chisel and plane and carves it into a human figure. He gives it human beauty and puts it in a little shrine” (Isaiah 44:13, NLT). Seeing the work of his own hands, “he bows down to it and worships” (verse 17\). The idol worshiper and all who follow false religion are destined for disappointment: “A deluded heart misleads him; he cannot save himself” (verse 20\). Another type of religion relies on [tradition](Christian-tradition.html), ceremony, and rule\-keeping to curry favor with God. The scribes and Pharisees in the Bible are examples of this form of religion. Jesus said, “They like to walk around in flowing robes and love to be greeted with respect in the marketplaces and have the most important seats in the synagogues and the places of honor at banquets. They devour widows’ houses and for a show make lengthy prayers. These men will be punished most severely” (Luke 20:46–47\). Their religion was outward and heavily influenced by their traditions. Rather than aid the widows as James 1:27 commands, the Pharisees robbed them. Like beautiful tombs, they only appeared clean and pure, but inside they were corrupt (Matthew 23:27\). Much of what we consider to be religion—church on Sunday, reciting a prayer, lighting a candle, etc.—are human traditions that give the appearance of devotion but ultimately have little to do with the soul of the participant. In fact, in 2 Timothy 3:1–5, we are warned that people can have “a form of godliness” without their religious activity making any meaningful difference in their lives. Despite their external ceremonies, they remain unloving, unthankful, uncontrolled, and unrepentant. The scriptural instruction is “Have nothing to do with such people.” Jesus described those who were undoubtedly religious in Matthew 7:21–22, yet His final word to them is, “I never knew you. Away from me, you evildoers!” (verse 23\). As James 1:27 says, true religion in God’s eyes makes a difference in who we are and what we do. It is religion based on relationship: Jesus said, “If you love me, keep my commands” (John 14:15\). Obedience is the proof of love. We love God because He loved us first (1 John 4:19\), and our love leads us to action; it is the fulfillment of the law (Romans 13:10\). This religion of relationship is not based on what we do for God; it is based on what He has done for us. We are not trusting in our performance but in a Person—Jesus Christ. The word religion is used in many contexts, but there is a difference between false religion and true. Similarly, there is a difference between religion to look religious and religion to cultivate a deeper relationship with Christ.
What is Reformed Arminianism?	Answer The differences between [Arminian theology](arminianism.html) and [Reformed theology](reformed-theology.html) are well\-known and oft\-discussed. One “middle ground” system of doctrine that’s been proposed is [Amyraldism](Amyraldism.html), also called four\-point Calvinism. Another compromise between Arminianism and Calvinism is Reformed Arminianism. Reformed Arminianism seems like a contradiction in terms, given the historic dispute between Reformed theology and Arminianism. The “contradiction” is actually a compromise that traces its roots to the General Baptist movement of the seventeenth century in England. More recently, Reformed Arminianism has been promoted by the [Free Will Baptists](Free-Will-Baptists.html). Reformed Arminianism modifies current forms of Wesleyanism to take an approach that some consider to be closer to what Jacobus Arminius actually taught. Reformed Arminians disagree with the teaching of perfectionism or entire sanctification found in some Arminian circles. In addition, Reformed Arminianism accepts the Reformed teachings of original sin and total depravity, believing it is only the grace of God and the power of the Holy Spirit that can overcome human depravity. At the same time, Reformed Arminianism retains the Arminian view of predestination (God elected those He knew would believe) and the freedom of the will (one is able to resist the grace of God needed to save him). Akin to Amyraldism, Reformed Arminianism teaches an unlimited atonement, as opposed to Calvinism’s limited atonement. But Reformed Arminianism agrees with [Calvinism](calvinism.html) that Christ’s atonement was a [penal satisfaction](penal-substitution.html) that satisfied God’s requirement for justice and that Christ’s righteousness is imputed to the believer in justification. Reformed Arminianism also holds to the perseverance of the saints through faith alone—another tenet of Calvinism—with a caveat. Reformed Arminians believe that Christians can lose their salvation, but only by renouncing their faith. Reformed Arminians reject the idea, found in traditional Wesleyanism, that falling into sin will cause one to fall from grace until repentance restores the sinner back to a state of grace. In other words, according to Reformed Arminianism, a believer cannot fall out of salvation, but he can willingly forfeit it, and once he apostatizes, he is lost forever. Reformed Arminianism could be seen as “moderate Arminianism,” just as Amyraldism could be seen as “moderate Calvinism.” Those who disagree with some but not all of the teachings of Arminianism, and those seeking a compromise between Calvinism and Arminianism, may find Reformed Arminianism an agreeable option.
What is the significance of Capernaum in the Bible?	Answer Capernaum is featured in the New Testament but never mentioned in the Old. Capernaum was a city located on the northwest shore of the [Sea of Galilee](Sea-of-Galilee.html). It is significant in Scripture because Capernaum was the chosen home city of Jesus after He was driven from Nazareth by the religious officials (Luke 4:16, 28–30\). Capernaum was also the home of Peter and Andrew and where Jesus called them to follow Him (Matthew 4:18–20\). Jesus also found Matthew, a tax collector in Capernaum, and called him to follow (Matthew 9:9\). Jesus referred to Capernaum often and did many of [His miracles](miracles-of-Jesus.html) there (Matthew 8:5; John 6:17–21\). He also taught in the synagogue (John 6:59; Mark 1:21\). Although Capernaum had been the site of so many proofs of Jesus’ identity, the people there refused to believe, and He included it in a denunciation of several cities: “Woe to you, Chorazin! Woe to you, Bethsaida! For if the miracles that were performed in you had been performed in Tyre and Sidon, they would have repented long ago, sitting in sackcloth and ashes. But it will be more bearable for Tyre and Sidon at the judgment than for you. And you, Capernaum, will you be lifted to the heavens? No, you will go down to Hades” (Luke 10:13–15\). It was in Capernaum that Jesus healed the centurion’s son (Matthew 8:5–13\), the nobleman’s son (John 4:46–53\), Simon Peter’s mother\-in\-law (Mark 1:30–31\), and the paralytic (Matthew 9:1–2\). In Capernaum, Jesus cast out an unclean spirit (Mark 1:21–25\), raised Jairus’s daughter to life, and healed the woman with the bleeding issue (Mark 5:21–42\). The city of Capernaum represents many who have been exposed to the [gospel](what-is-the-gospel.html), may enjoy going to church, and consider themselves Christians by association. The familiarity with Jesus and His Word gives them a false sense of assurance that they are right with God when in reality Jesus will one day say to them, “Away from me, you evildoers! I never knew you” (Matthew 7:21–23\). The people of Capernaum heard and saw what Jesus did and said, yet they refused to believe (John 1:12; 12:42\). We can speculate as to why: would believing would cost them too much? Would it disrupt their comfortable religious life? Would it challenge them to repent of sin and pride, love the unlovely, and give up all to follow (Luke 9:57–62; 4:25–33; John 6:59–66\)? Capernaum had a greater opportunity than most cities to hear and believe in Christ, and the residents would be held to a higher standard of judgment (Luke 10:12; Matthew 11:24\). Likewise, we will be judged according to the light we’ve been given (Matthew 5:29; 18:6; Luke 12:42–48\). If God did not spare Capernaum due to their lack of faith, He will not spare those today who have heard the message, seen the evidence, and rejected His Son (2 Peter 2:4–10; Hebrews 6:4–6\).
Who were the Taborites?	Answer As a faction of Hussites, the Taborites were a radical religious group that participated in the Bohemian Reformation and Hussite Wars of the fifteenth century. Following pre\-Reformer [Jan Hus’s](Jan-Hus.html) execution, many different factions of his followers formed groups throughout Bohemia. Known derogatorily as the Picards, the Taborites believed strongly in Christ’s imminent return to set up His kingdom. Named after [Mount Tabor](Mount-Tabor.html) in the Bible (Joshua 19:22; Psalm 89:12\), the Taborites built their city Tabor on a hill in Bohemia, modern\-day Czechoslovakia, under the guidance of leader Petr Hromádka. Tabor soon became a theological and political center, and many Hussites flocked to city. Announcing the soon return of Christ, the Taborites declared that in the city there would be no more slaves or servants, that all land and property would be communal, and that there would no longer be any taxation. In a feudal society, the relinquishment of all land and property was extremely radical, as peasants were not typically seen as equal “brothers and sisters” with those who were wealthier and of different classes. No longer would the Hussites be associated with Prague, likened to Babylon the Great; by residing in Tabor, they were fleeing the coming punishment at Christ’s return (Revelation 18:4\). After the death of the original Taborite leader, Hromádka, Jan Žižka became the central leader of the Taborites and successfully defended the city from imperial attacks. Many military endeavors were carried out by the Taborites, both in defense and offense. Protecting themselves from imperial attacks by the Catholics, the Taborites were surprisingly successful in keeping their city, Tabor, intact while also taking other cities. Their military prowess continued until 1434 when the Taborites were defeated at the Battle of Lipany by Catholic and Utraquist forces (the Utraquists being a more moderate Hussite group). After their defeat, the Taborites were absorbed into another Hussite\-influenced group, the Unity of the Brethren, otherwise known as the [Moravians](Moravian-Church.html). Although the way they applied Scripture regarding the [second coming of Christ](second-coming-Jesus-Christ.html) was peculiar, the Taborites taught doctrines that most modern Protestants believe. They upheld Jan Hus’s assertion that the Bible is the sole authority for belief and doctrine, and they believed that the only biblical sacraments are communion and baptism (Matthew 26:26–28; Galatians 3:27\). The Taborites rejected the veneration of saints and Mary and refused the notion that clergy must be celibate. The Taborites placed a high value on reading and preaching the Bible in the people’s own language instead of in Catholic\-prescribed Latin (see 2 Timothy 3:16–17\). All Taborite clergy taught from Czech Bibles. Despite their movement only lasting about 20 years, the Taborites made a great impact both politically and theologically. In a time when [separation of church and state](separation-church-state.html) was nonexistent, the Taborites displayed great military power in the Hussite Wars. The Taborites held to many teachings that paved the way for the [Protestant Reformation](Protestant-Reformation.html).
What was the Court of the Gentiles in the Jewish temple?	Answer [Herod’s temple](Herod-third-temple.html), destroyed along with the rest of Jerusalem by the Romans in AD 70, contained four separate “courts,” separated from one another and each designed for a different purpose: the Court of the Gentiles, the Court of the Women, the Court of Israel (or the Court of Men), and the Court of Priests. The Court of the Gentiles is referred to as “the outer court” in Revelation 11:2\. The Court of the Gentiles was the outermost courtyard and the only area of the temple where non\-Jews were allowed. As its name implies, the Court of the Gentiles was accessible to Gentiles, foreigners, and those who were considered impure. There, worshippers could mill about, exchange money, and even buy animals for sacrifices. It was from the Court of the Gentiles that Jesus, on two occasions (John 2:11–12; Matthew 21:12–13\), drove out the [money changers](money-changers-in-the-Bible.html), declaring, “It is written, ‘My house shall be called a house of prayer,’ but you make it a den of robbers” (Matthew 21:13\). The Court of the Women, the only area of the temple complex in which women could worship, contained the poor boxes. One of these boxes was where the [poor widow](widows-mite.html) offered her two mites (Luke 21:1–4\). Ceremonially clean Jewish men could enter the Court of Israel, and the Court of Priests, where the altar stood, was accessible only to Levitical priests. Non\-Jews were allowed to enter the Court of the Gentiles, but they were forbidden to go any farther than the outer court. The inner temple courtyards were enclosed by a balustrade, and at the entrances to it notices were posted in both Greek and Latin, warning foreigners and uncircumcised persons that crossing into one of the other courtyards was punishable by death. One of those ancient notices is now on display in a museum in Istanbul. On Paul’s last visit to Jerusalem, some Jews stirred up a crowd and grabbed Paul in the temple, alleging that he had taken Trophimus, a Gentile, into one of the forbidden courtyards (Acts 21:27–29\). Paul was innocent of the charge, but the mob beat him with the intent to kill him; it was the quick action of a Roman garrison commander that preserved Paul’s life on that occasion (verses 30–34\).
What happened to Lazarus after Jesus raised him from the dead?	Answer John 11:1–44 gives the account of a man named [Lazarus](Lazarus-in-the-Bible.html) being raised from the dead. Lazarus was a friend of Jesus, along with his sisters, Mary and Martha. He had grown sick, and his sisters sent for Jesus to come to Bethany. Jesus delayed His arrival, and Lazarus died. Jesus did not arrive in Bethany until four days after Lazarus passed away. Martha was confused and hurt that Jesus had allowed His friend Lazarus to die. But He told her, “Your brother will rise again” (John 11:23\). Martha assumed Jesus was referring to the final resurrection of the dead, but He was telling her of something that was going to happen momentarily. When Jesus went to the place of Lazarus’ tomb, He had men roll away the stone from the opening. Then He shouted, “Lazarus, come out!” (John 11:43\). The crowd around the tomb was shocked when the dead man hobbled out of the cave, still bound with burial cloths. Verses 45–46 tell us that many who saw this miracle believed in Jesus, but others reported it to the religious leaders. It was this miracle that sealed Jesus’ fate with the Pharisees and rulers. “From that day on they plotted to take his life” (verse 53\). It was not only the life of Jesus the Jewish leaders conspired to take, but that of Lazarus as well: “The chief priests made plans to kill Lazarus . . . for on account of him many of the Jews were going over to Jesus and believing in him” (John 12:10–11\). News travels fast, and many people wanted to see the man who had been raised from the dead. Alarmed, the Pharisees called a meeting of the [Sanhedrin](Sanhedrin.html), the ruling body of Israel. Most likely, Lazarus was reciting his experience over and over again, which resulted in the desperate decision of the Pharisees: Lazarus must die. Again! In the darkened minds of the temple leaders, Lazarus, the latest evidence of Jesus’ claim to be the Messiah, had to go. After Lazarus was raised from the dead, he returned to the home he shared with Mary and Martha (John 12:1–2\). He was present when Mary poured expensive perfume on Jesus’ feet and wiped them with her hair. Knowing the miracle Jesus had recently performed, we understand why Lazarus’ sister was so overcome with gratitude that she would go to such extravagant lengths. Lazarus may have been his sisters’ only provider, and his death could have meant poverty for them both. Jesus had returned to them not only the brother they loved but the protector and provider they needed to survive. The Bible gives us no further information about Lazarus. Any additional details stem from church history and may or may not be accurate. One tradition holds that, after Jesus’ ascension back into heaven, Lazarus and his sisters moved to Cyprus where Lazarus became the bishop of Kition and died of natural causes in AD 63\. Another theory claims that Lazarus and his sisters moved to Gaul to preach the gospel, and Lazarus became the bishop of Marseilles, where he was beheaded under the tyranny of [Emperor Domitian](Domitian.html). Whatever happened to Lazarus is unknown. But we can be certain that his physical body died a second time. And we know that, according to 1 Corinthians 15:51–53 and 1 Thessalonians 4:14–17, Lazarus will be raised again from the dead to join all God’s saints in eternity.
Does God want us to be happy?	Answer Happiness is an emotion arising from an inner conviction that all is right with our world. It is a sense of well\-being, joy, or contentment. Everyone wants to be happy, but happiness, as our ultimate goal, can be elusive. People may make decisions based on what they think will make them happy, then experience despair when happiness never comes. People who assume that God wants them to be happy may justify activities clearly prohibited in the Bible by arguing that such choices are necessary for happiness. But is our personal happiness God’s ultimate goal for us? Does He even want us to be happy? We were created by God in His image, and it is His design that creates our innate desire to be happy. We know happiness is possible because God is happy, and we are like Him. When God created the first man and woman, He placed them in a garden and filled it with everything they needed to be happy (Genesis 1:29–30; 2:8–9\). But they fell for the lie that happiness is contingent upon having everything they wanted (Genesis 3:1–6\). Their failure to acknowledge God as their Source of happiness led to sin and banishment from the Garden of Eden (Genesis 3:23–24\). From that day on, humanity has struggled to regain the sense of happiness that Adam and Eve experienced in the presence of God. God wants us to be happy but not at any cost. His goals for us are higher, broader, and more lasting than fleeting happiness (Isaiah 55:9\). In fact, the pursuit of happiness is not a theme of the New Testament. Instead, we find repeated commands to deny self (Mark 8:34\), take up a cross (Luke 9:23\), and consider oneself dead to sin (Romans 6:6–7\). These instructions may appear contradictory to the idea that God wants us to be happy. How can we be happy when we must choose the opposite of what we desire? Spiritual laws are as real as physical laws, and there is a spiritual law governing happiness. God’s path to happiness goes a different direction from the path we would naturally choose. Sinful actions can usually be traced to one foundational lie: that we will be happier if we do this thing. But God says, “How happy is the one who does not walk in the advice of the wicked or stand in the pathway with sinners or sit in the company of mockers!” (Psalm 1:1, CSB). God delights in confounding the wise by using foolish things to accomplish His purposes, weak things to shame the strong, and lowly and despised things to magnify His glory (1 Corinthians 1:27–28\). The psalmist says that we are happiest when we are delighting in God’s promises and commandments (Psalm 112:1\). God wants us to be happy, but the temporary thrill sin provides is not true happiness. Sin can produce feelings of happiness as long as we are getting what we want. [Losing our temper](controlling-your-temper.html) produces a brief feeling of happiness because we get to let off steam. But the consequences—broken relationships and wounded loved ones—are not happy (Proverbs 29:22\). [Sexual immorality](sexual-immorality.html) produces brief feelings of happiness but its end—shame, hurt, unwanted pregnancy, alienation from God—is not happy (1 Corinthians 6:18\). The [pursuit of money](Bible-greed.html) can produce feelings of happiness as long as the stock market is up and thieves stay away (Hebrews 13:5; Matthew 6:19; 1 Timothy 6:10\)—but many who sit enthroned on piles of money attest to a sense of emptiness. The world is full of people who pursued their own dreams but are not happy. Augustine of Hippo rightly stated in his fourth\-century book Confessions, “Thou hast made us for thyself, O Lord, and our heart is restless until it finds its rest in thee.” The truth is there is a “[God\-shaped vacuum](God-shaped-hole.html)” in the heart of every person, and that void can only be filled by God through Christ, not by any created thing. Happiness is a gift from God that can be fully known only in proper relationship with Him. God does want us to be happy, and He has provided all we need for life and godliness through Christ Jesus (2 Peter 1:2\). He has designed the human heart to experience its greatest ecstasy in worship, its deepest satisfaction in serving, and its greatest love through the power of the Holy Spirit. When we are living in fellowship with Him, we can expect to be happy regardless of our temporary circumstances (Philippians 4:11–13\). Our goal is the prize awaiting us in eternity, so we can endure earthly difficulties while remaining full of hope (2 Corinthians 4:17\). When our joy and hope are based on that which cannot be taken away, we have found true happiness, and God is pleased.
What was the Satanic Panic?	Answer The so\-called Satanic Panic was a widespread preoccupation of certain American (typically conservative) groups in the 1980s and 1990s with allegations of [satanic ritual abuse](satanic-ritual-abuse.html) (or SRA) in a variety of settings. Essentially, some evangelical Christians and similar demographics became worried that satanic ritual abuse was a significant problem and that an underground network of Satanists had gained control of secular society and pop culture. The “panic” over satanic ritual abuse was fueled in part by media hype, popular Christian speakers, and the readiness of some to believe any allegation of demonic activity. The Satanic Panic therefore bore at least superficial similarities to the [Salem witch trials](Salem-Witch-Trials.html), which were also largely driven by religious concern over the occult and its practitioners. The general consensus about the Satanic Panic is that it was based on mostly unfounded fears and media hype. Looking back on the Satanic Panic from a biblical perspective, we can cite some lessons learned. One primary lesson is that we must not be too eager to allege (or believe allegations of) satanic or demonic activity. Instead, we should “examine everything carefully; hold fast to that which is good; abstain from every form of evil” (1 Thessalonians 5:21–22, NASB). Thus, only after we have confirmed any testimony or claim to be true should we evaluate the content of that claim, in order to assess whether it represents a good or evil state of affairs. Balancing that, we must not be too reluctant to believe in the activity of [Satan](Satan-in-the-Bible.html) and his [demons](demons-Bible.html) in the world. We must recognize that the “adversary, the devil, prowls around like a roaring lion, seeking someone to devour” (1 Peter 5:8, NASB) and that “even Satan disguises himself as an angel of light” (2 Corinthians 11:14, NASB). Thus, there may well be genuine instances of SRA buried among a large number of false or distorted reports. Again, only a critical and thorough examination of the evidence can justify a conclusion one way or the other. The gospel message is one of hope: Satan and his allies are [powerful](Satan-power.html) but defeated foes (2 Thessalonians 2:9; Colossians 2:15\), in light of Christ’s victorious work on the cross. Christians need to be cognizant of the danger Satan poses as a deceiver (2 John 1:7\) and a tempter (Matthew 4:3\), but they do not need to fear that Satan will ultimately be victorious. Rather, we are assured by Scripture that he will be soundly defeated (Revelation 20:10\). An attitude of panic or fear regarding Satan’s activity is therefore inappropriate for the believer. We can instead rest in the knowledge that God’s sovereignty extends even over the devil’s actions and choices (Job 1:6–12; 2:1–6\) and that God will ultimately prove victorious over all evil.
Did Jesus say He is God?	Answer It is true that Jesus never said the exact words, “I am God.” He did, however, make the claim to be God in many different ways, and those who heard Him knew exactly what He was saying. For example, in John 10:30, Jesus said, “I and the Father are one.” The Jews who heard Him make that statement knew well that He was claiming to be God, as witnessed by their reaction: “His Jewish opponents picked up stones to stone him” (John 10:31\). When He asked them why they were attempting to stone Him, they said, “For blasphemy, because you, a mere man, claim to be God” (John 10:33\). [Stoning](Bible-stoning.html) was the penalty for blasphemy (Leviticus 24:16\), and the Jews plainly accused Jesus of claiming to be God. Jesus made another statement claiming to be God when He said, “Very truly I tell you, . . . before Abraham was born, I am!” (John 8:58\). The Jews, upon hearing Him, clearly understood that He was claiming preexistence and, more than that, to be Yahweh, the great “[I AM](I-AM.html)” of Exodus 3:14\. On this occasion, too, they tried to stone Him for blasphemy. The Gospel of John begins with a statement of Jesus’ deity: “In the beginning was the Word, and the Word was with God, and the Word was God” (John 1:1, emphasis added). In verse 14, John identifies the Word: “The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth.” John is affirming that the Word (Jesus) is God, and He left heaven to come to earth in the form of a man to live with men and display the glory of God the Father. The disciples of Jesus distinctly heard Him declare His deity. After Jesus’ resurrection, Thomas the doubting disciple finally understood Jesus’ deity, declaring Him to be “my Lord and my God” (John 20:28\). If Jesus were not Lord and God, He would have corrected Thomas, but He did not; Thomas spoke the truth. After seeing Jesus walking on the water, His disciples worshipped Him (Matthew 14:33\). When He appeared to them after the resurrection, they fell at His feet and worshipped Him (Matthew 28:9\). The disciples were well aware of the Mosaic Law’s penalty for blasphemy, yet they worshipped Him as God, and Jesus accepted their worship. Jesus never rebuked people for worshipping Him, accepting their worship as good and proper. Jesus’ deity is recognized throughout the New Testament. Paul eagerly awaited “the appearing of the glory of our great God and Savior, Jesus Christ” (Titus 2:13\) and encouraged us to do the same. Both Paul and John declared that Jesus created the universe (John 1:3; Colossians 1:16–17\), yet Genesis 1:1 clearly says that God created the heavens and the earth. This can only mean that Jesus is God. Even God the Father referred to Jesus as God: “About the Son he says, ‘Your throne, O God, will last for ever and ever’” (Hebrews 1:8, quoting Psalm 45:6\). Did Jesus say He was God? Yes, in many ways, including applying the names and attributes of God to Himself. He made it clear that He was [God incarnate](God-in-the-flesh.html), proving it by His words, by His miracles, and finally by His resurrection from the dead. Although they doubted at first, those who were finally convinced of His deity understood why He had to die on the cross. If He were a mere man, His death would have been only sufficient to pay for His own sins, but because He was God in the flesh, His sacrifice was infinite and holy and able to pay for all the sins of the world.
How can I know the heart of God?	Answer The [heart](what-is-the-heart.html) refers to the central part of a person. The heart is the nature of a person, and to know the heart of someone is to know that person’s innermost character, feelings, or inclinations (see Proverbs 4:23 and 16:1\). The heart of God is the essence of who He is, what He desires, His will, and His purposes. By reading the Bible, knowing Jesus, and spending time in prayer, a person can know the heart of God. The Word of God reveals the heart of God. To know the heart of God, a person must read His Word, for that is God’s revelation of Himself and His message to all. People read autobiographies about celebrities to get an idea of who they “really are.” Historians read journals and letters from people in history to understand what their life was like and what influenced and motivated them. In a more profound way, the Lord has given us His Word so that we can know Him. By reading the Bible, a person can know the heart of God because Scripture was divinely [breathed out](God-breathed.html) by Him (2 Timothy 3:16\). From Genesis to Revelation, the entire Bible speaks of God and reveals who He is and what He is like. Reading the Bible merely to gain facts about God will not bring a person any closer to the heart of God (see John 5:39\). Instead, reading Scripture should cause a person to worship and love Him. Studying Jesus reveals the heart of God. Anyone who has seen Jesus has seen the Father (John 14:9\). No one can truly know the heart of God without knowing and trusting in Jesus for salvation. Jesus Christ revealed the Father, for “He is the image of the invisible God” (Colossians 1:15, ESV). Since Jesus and the Father are one, Christ visually represents the heart of God, the essence of who He is (John 10:30\). Jesus dying for the sins of the world and being resurrected to bring life to those who believe in Him vividly presents the love, judgment, and mercy of God (John 3:16\). In Christ we see God as the Savior of mankind who desires all to come to know Him and experience the salvation He offers (2 Peter 3:9\). Prayer reveals the heart of God. Spending time with the Lord in [prayer](purpose-of-prayer.html) assists in knowing His heart. Just as a child must spend time with his father to know him personally, so we also must spend time with God in prayer to know Him more deeply. The first part of James 4:8 says, “Come near to God and he will come near to you.” Spending time alone with God in prayer will encourage a deeper relationship and create a greater intimacy between us and God, in which our desires will become more aligned with His. Seeking to know the heart of God is a serious endeavor, as knowing Him will change a person’s entire life. The more a person learns and knows about the Lord, the more he or she will long for Him and declare with the psalmist, “As the deer longs for streams of water, so I long for you, O God” (Psalm 42:1, NLT).
What is the importance of Shechem in the Bible?	Answer Shechem was an ancient biblical city in Israel. Today, the area of Shechem is known as Tell Balata, an archaeological site near Nablus in the West Bank. The town was located between Mount Ebal and Mount Gerizim in central Israel, just southeast of Samaria. The name Shechem means “shoulder” in Hebrew, which is appropriate considering its location as a pass between two mountains. Shechem was a place of promise. First mentioned in Genesis 12:6–7, Shechem was the location where [Abram](life-Abraham.html) stopped at the tree of Moreh and received God’s promise of the land. Shechem became part of the Promised Land of Israel, was given to the Kohathites, and served as a Levitical city of refuge (Joshua 21:20–21\). Shechem was the place where Joseph’s remains were buried (Joshua 24:32\). During the time of the divided kingdom of Israel, Shechem was the capital of the northern kingdom for a while (1 Kings 12:1\). Shechem was a place of commitment. In the area of Shechem, the Israelites were reminded of God’s covenantal relationship to them, which He had first made to Abraham. Before they entered Canaan, the Israelites had been instructed to pronounce the blessings and the curses of the law on [Mount Gerizim](mount-Gerizim.html) and [Mount Ebal](mount-Ebal.html), respectively (Deuteronomy 11:26–30\). They did this under Joshua’s leadership after the battle of Ai (Joshua 8:33\). Later, a renewal of the covenant also occurred at Shechem, when Joshua gathered the Israelites to challenge them to follow the Lord (Joshua 24:1, 14–15\). Shechem was a place of worship. When the Lord appeared to him at Shechem, Abram built an altar to God at the site (Genesis 12:7\). Abram’s grandson, Jacob, also built an altar at Shechem, calling it “El Elohe Israel,” or “mighty God of Israel” (Genesis 33:18–20\). Even in the time of Joshua, the altar at Shechem was a holy site of the Lord (Joshua 24:26\). Shechem was a place of man’s sin. A Hivite chieftain named Hamor was the father of a man named Shechem, who lived in the city that bore his name. Shechem raped Jacob’s daughter, [Dinah](Dinah-in-the-Bible.html), and two of Jacob’s sons avenged their sister by slaughtering all the men in the city, including Shechem and Hamor (Genesis 34:1–29\). In the time of the judges, the Shechemites sided with [Abimelek](Abimelech-Judges.html), a son of one of Gideon’s concubines (Judges 9:1–6\). Abimelek positioned himself as king among the Shechemites, killing all but one of Gideon’s other sons. Jotham, the surviving son, pronounced a curse on Abimelek and the Shechemites, and after three years the city of Shechem turned against the would\-be king (Judges 9:16–20\). In response to Shechem’s rejection, Abimelek attacked the city and killed a thousand men and women (Judges 9:48–49; 57\). Shechem is only mentioned in the New Testament in Stephen’s sermon (Acts 7:16\). Some scholars identify Sychar in Samaria as the ancient city of Shechem (John 4:5–6\), but most believe that Sychar was a distinct place. Shechem is important in the Bible because the city displayed man’s sinfulness and failure to properly honor God, while at the same time revealing God’s faithfulness.
Who is the head of the household according to the Bible?	Answer Ephesians 5:23 makes it clear who should be the head of a household according to God’s design for the family: “For the husband is the head of the wife as Christ is the head of the church, his body, of which he is the Savior.” But we err when we disregard all the aspects of headship. A head cannot function on its own. It is as dependent on the rest of the body as the body is on the head. God is careful to define headship by comparing it to Christ and the church. That headship role is best fulfilled when the husband “loves his wife as Christ loves the church and gave himself for her” (Ephesians 5:25–30\). Ephesians 5 assumes a married couple, with the [husband](godly-husband.html) as leader and the [wife](godly-wife.html) as supporter; however, many modern households do not fit that model. Some are headed by a single parent, others by a grandparent or an older sibling, and still others have some other construct. With that in mind, how do we define who should be at the head? Scripture is consistent in teaching the chain of command. The elder member of a household should be the head whenever possible. In Old Testament times, the eldest son received a double inheritance, called the birthright, upon his father’s death. But he was also held responsible for the welfare of the entire household (Genesis 27:19; Deuteronomy 21:17\). Children are commanded to [obey both parents](Bible-obeying-parents.html), not just the head of the household (Ephesians 6:1; Colossians 3:20\). An undisciplined child brings shame and disgrace to his mother, not just his father (Proverbs 10:1; 29:15\). Wise parents agree on rules and discipline in front of the children. Any disagreements should be held behind closed doors so that parents can present a united front. As far as the children are concerned, a mother and father working together are the heads of the household. Here are some principles relating to what it means to be the head of a household: 1\. A head goes first. Godly leadership is [servant leadership](servant-leadership.html) (see Mark 10:44\). The head of a household is to be the role model for everyone else. If he/she wants the family to speak kindly and respectfully, he/she must model that type of speech. If a husband wants his wife to honor him, he must honor her. If a single mom wants her children to have a good work ethic, she must demonstrate what that looks like to them. Headship is not a dictatorship. The head of a household seeks wisdom, prays through issues, and then gently instructs the rest of the body in the direction it should go. If the senior member of a household is not functioning as a healthy head, the entire family suffers. 2\. A head takes responsibility. When God handed out roles for the family, He placed the heaviest burden on the men. Headship may sound like superiority until we actually read God’s expectations. The head of a household is responsible before God for the spiritual and emotional well\-being of the family. God judged Eli for not restraining his wicked sons. Eli knew about their evil actions but did nothing about it, so God held Eli responsible as the head of the household (1 Samuel 3:13\). 3\. A head receives 51 percent of the vote. Two people will not agree on everything, no matter how closely aligned they are, and when there is a stand\-off, who gets the deciding vote? God has decreed that it should be the head of the household, the husband if he is present. Of course, a wise head will consult his wife. Heads do not know everything, even though they carry the weight of responsibility for the decisions. So it is only smart to seek counsel and advice from the woman he pledged his life to. And, if she is a godly woman, she will share her studied opinion but then let her husband bear the weight of the decision on his own. God designed the family, and He knows best how it functions. When we apply His standards of love, submission, responsibility, and servant leadership, the family thrives (Ephesians 5:21–33; Colossians 3:18–20; 1 Peter 3:1–7\). When a husband steps up and assumes the mantle of responsibility God has placed on him, the rest of the family finds it much easier to fulfill their own roles so that the family is a testament to God’s design.
What is utopianism?	Answer Utopianism is the belief that a perfect society can be achieved, where there is happiness, equality, and freedom for everyone. Those who seek a utopia desire an ideal place where humanity reaches its full potential, personally, politically, economically, and socially. The word utopia or utopianism is not found in the Bible, as the term did not come into being until 1516 when Sir Thomas More coined it. Ironically, More created the word to have a double meaning, since utopia is a combination of Greek words that mean “no” and “place,” but looks similar to a word meaning “good place.” More’s “Good Place” is really “No Place.” A perfect society is impossible to create in a fallen world. All people are sinners, and we cannot create a “perfect” world because we are not perfect (Romans 3:23\). Even if a society were constructed solely of Christians, it would be imperfect because the sin nature is still present in Christians (Galatians 5:17\). No individual can perfect himself, so no group of people can perfect society. To create a true utopia would require everyone to be sinless. Various groups have attempted to establish utopian societies and thus realize a man\-made paradise on earth: the [Shakers](Shakers.html), the [Transcendentalists](transcendentalism.html), the Perfectionists, and others all tried (and failed) to construct the ideal society. Some were motivated by a belief that Jesus’ return was imminent, others by confidence in mankind’s innate goodness—but all were disappointed. Scripture informs us that once there was a “utopia” in this world: the Garden of Eden was created for [Adam and Eve](Adam-and-Eve-questions.html) to tend and enjoy (Genesis 2:15\). Everything that God had created was “very good,” and mankind had everything they could possibly need (Genesis 1:31; 2:22\). Adam and Eve enjoyed a close and intimate relationship with the Lord, who walked with them in the garden (Genesis 3:8\). Sadly, this perfect place that God had created was corrupted when Adam and Eve chose to disobey the Lord. Their sin disrupted their perfect existence and brought death into the world (Genesis 3:11–19; Romans 5:12\). No longer would the earth produce abundant crops free of weeds and thorns (Genesis 3:17–18\). No longer would the animals live at peace with one another and with mankind (Romans 8:20–22\). No longer would Adam and Eve’s relationship with each other be perfect (Genesis 3:16\). Most importantly, no longer could Adam and Eve have a close relationship with God (Genesis 3:23–24; Isaiah 59:2\). The perfect world had been marred by sin, and the utopia was lost. Thankfully, the Lord God promised a Savior who would defeat evil and restore all things (Genesis 3:15\). This Savior is Jesus Christ, crucified on the cross and resurrected to bring eternal life to all who believe. In Christ, the relationship between mankind and God is repaired, and “the creation itself will be liberated from its bondage to decay and brought into the freedom and glory of the children of God” (Romans 8:21\). One day, the Lord will again set up a “utopia,” the [new heaven and new earth](new-heavens-earth.html) (Revelation 21:1\). Eden will be restored, and “no longer will there be any curse” (Revelation 22:3\). Those who have trusted in Christ will live forever with Him, and the “utopia” they enjoy will never end, because they will no longer have a sinful nature. Everyone will live in harmony with each other, and God will live with mankind in the eternal kingdom. This is the Bible’s promise (Revelation 21:3; 22:4–5\). A utopian society is something that mankind naturally longs for. We all sense, on some level, that the world is broken as it is, and we all yearn to fix it. But it takes a perfect Being to create a perfect society, and that is why all man\-made utopias are doomed to failure from the start. We need more than careful planning, lofty philosophies, and social reforms; we need our Creator. In humility, acknowledging our own brokenness, we turn to Christ and His perfection. In gratitude, praising the Lord, we trust the One who will someday turn the whole world into a Utopia for His glory.
What is the significance of vultures in the Bible?	Answer The word vulture in the Bible can refer to birds of prey generally and is not always limited to what we think of as vultures. Several Hebrew words are translated as “vulture” and can also refer to other birds in the raptor family: eagles, hawks, falcons, carrion vultures, and buzzards are all included (Lexham Bible Dictionary). Throughout the Bible, vultures usually carry a negative connotation: Vultures are unclean. God forbade the Israelites to eat birds of prey, declaring them unclean (Leviticus 11:13; Deuteronomy 14:12\). Vultures have an important, yet ugly job, to clean up dead and decaying carcasses, thus reducing the spread of disease. Since vultures typically consume a diet of carrion, these birds would not have been safe for the Israelites to eat and are therefore declared as unclean in the Mosaic Law. Vultures contribute to a dishonorable death. In the Old Testament, exposure to birds of prey after death was a terrible and dishonorable fate. The Israelites understood the importance of proper burial, and having one’s body exposed after death was included among the Lord’s curses in the event of continual rebellion (Deuteronomy 28:26\). Goliath and David both threatened one another with post\-death exposure to birds of prey and wild animals (1 Samuel 17:44–46\). When the [Gibeonites](Gibeonites.html) were avenged, seven of Saul’s descendants were killed and their bodies left exposed to the elements, birds of prey, and wild animals (2 Samuel 21:6\). To prevent dishonor, Saul’s concubine Rizpah kept guard over the bodies to keep the vultures and wild animals away (2 Samuel 21:10\). Vultures are a symbol of death and judgment. Both Old and New Testaments portray vultures as symbols of death and God’s judgment. For instance, in Proverbs 30:17 the consequence of scorning one’s parents is that the eye of the scorner “will be pecked out by the ravens of the valley, will be eaten by the vultures.” The judgment of Samaria and Jerusalem includes a reference to a vulture (Micah 1:16\). In his threat of judgment against Israel, Hosea also mentions a bird of prey, which the ESV translates as “vulture,” as representing God’s judgment against Israel (Hosea 8:1\). In the New Testament, vultures indicate the coming death and judgment of those who follow the Antichrist (Matthew 24:28; Luke 17:37; Revelation 19:19–21\). After the [battle of Armageddon](battle-Armageddon.html), an angel calls out to the birds of prey, saying, “Come, gather together for the great supper of God, so that you may eat the flesh of kings, generals, and the mighty, of horses and their riders, and the flesh of all people, free and slave, great and small” (Revelation 19:17–18\). Although these birds were created good along with the rest of creation, the vulture’s present purpose is a result of the fallen world. Vultures may have a foul reputation, but they do serve an important function in God’s creation and His Word.
What is the lamp of the wicked?	Answer The lamp of the wicked, also referred to as “the light of the wicked” (Job 18:5, ESV), signifies the prosperity that is enjoyed by many evil people in this world. The lamp of the wicked is that which causes them to “shine” in the world; it is a poetic description of their happiness, wealth, honor, and respected status. Their spiritual condition is dark, but they enjoy a spark of glory despite their evil hearts. The lamp of the wicked is also mentioned in Job 21:17, Proverbs 13:9, and Proverbs 24:20\. Sadly, the light of the lamp of the wicked man’s wealth and success will eventually go out, revealing the utter hopelessness of his condition. Proverbs 13:9 contrasts the lamp of the wicked to the light and life of the righteous: “The light of the righteous shines brightly, but the lamp of the wicked is snuffed out.” The contrast between the righteous and the wicked could not be plainer: the glory and success of the righteous will last, as opposed to the fleeting splendor of the wicked. An evil man may enjoy his “fifteen minutes of fame,” but the godly will celebrate a triumph that lasts into perpetuity. The Amplified Bible brings out the contrast more strongly: “The light of the righteous \[within him—grows brighter and] rejoices, But the lamp of the wicked \[is a temporary light and] goes out.” We have a [treasure in earthen vessels](treasures-in-jars-of-clay.html), “for God, who said, ‘Let light shine out of darkness,’ made his light shine in our hearts to give us the light of the knowledge of God’s glory displayed in the face of Christ” (2 Corinthians 4:6\). Those who have the light of the gospel shining in their hearts and the illumination of spiritual knowledge have a light of joy that will never be extinguished. Their light will shine eternally, a light like that of the sun, bright with warmth. But the light of the wicked is dim and dull by comparison. Their prosperity is short\-lived, their joys momentary, and the pleasures derived from sin but for a season. The ultimate end of the righteous is to live eternally in the [New Jerusalem](new-jerusalem.html), which “does not need the sun or the moon to shine on it, for the glory of God gives it light, and the Lamb is its lamp” (Revelation 21:23\). The lamp of wicked, however, will be extinguished, leaving them forever in “outer darkness” (Matthew 8:12\). [Job](life-Job.html), in his argument with his “comforters,” notes that often evil men live and prosper just as long as righteous men, and their evil deeds are not always recompensed in this life: “How often is the lamp of the wicked snuffed out? How often does calamity come upon them, the fate God allots in his anger?” (Job 21:17\). Job is saying that God withholds His wrath upon the wicked, and many may prosper in this life. The answer to Job’s question “how often is the lamp of the wicked snuffed out?” is “not always.” Many continue to prosper in this life, but Scripture promises that justice will prevail (see Psalm 73\). Therefore, Proverbs 24:19–20 tells us, we are not to despair when we see evildoers prosper in this life: “Do not fret because of evildoers or be envious of the wicked, for the evildoer has no future hope, and the lamp of the wicked will be snuffed out.” The wicked have no hope of everlasting happiness, a condition for which they should be pitied, not resented. They have their good things now, but their just rewards lie ahead (see Luke 16:25\). They are not to be envied. The lamp of the wicked is of short duration. The godly are in a much more blessed condition: “You, LORD, keep my lamp burning; my God turns my darkness into light” (Psalm 18:28\).
What is a prophet’s reward?	Answer Jesus referred to the prophet’s reward at the end of His instructions to the Twelve as He sent them off to preach the gospel to “the lost sheep of Israel” (Matthew 10:6\). His instructions included warnings that they would be arrested and flogged (verses 17–18\) and hated and persecuted (verses 22–23\). There would be those, however, who would receive them as prophets, and those godly people would receive a prophet’s reward. A “prophet” in this context is not one who foretells the future. Rather, he is a preacher of the [gospel](what-is-the-gospel.html), the good news of Christ’s atoning sacrifice on the cross for sin. To receive such a prophet means not only to embrace his doctrine but to entertain and welcome him, treating him with kindness and respect because he is a prophet (Matthew 10:41\). In other words, the prophet is to be received because he is a faithful minister of the gospel and because he preaches and teaches truth. Those who treat a prophet in this way are entitled to the same prophet’s reward as the prophet himself. What exactly is the prophet’s reward? The Bible doesn’t tell us, but it may be a reward from the prophet himself in that he interprets the Scriptures, preaches the true gospel, and leads the hearer into a fuller understanding of the truth. Those who receive the prophet receive from him a clearer sense of the truths of Scripture and a deeper understanding of spiritual things. This is a great blessing, indeed, both for the prophet, whose joy lies in teaching and preaching, and for the hearer, who is edified by that teaching. Each one shares in the prophet’s reward—one in the giving and the other in the receiving. The prophet’s reward may also refer to that which the prophets themselves receive—the reward of the kingdom prepared for believers from the foundation of the world (Ephesians 1:11–14\). Those who preach the gospel and those who receive it with joy are promised the [inheritance](inheritance-in-Christ.html) as their reward, as both serve the Lord Jesus Christ (Colossians 3:23–24\). Jesus also warned the disciples that not everyone would receive them or their message. In fact, some would “exclude you and insult you and reject your name as evil, because of the Son of Man” (Luke 6:22\). But the disciples were to “rejoice in that day and leap for joy, because great is your reward in heaven” (verse 23; cf. 2 Timothy 4:8\). How can we be sure that we will receive the prophet’s reward? We do as Jesus instructed. We receive a prophet “in the name of a prophet.” We receive faithful teachers and preachers of the Word of God with open hearts and teachable spirits. In addition, we reject those who speak their own words and those who misinterpret the Scriptures. Paul warned the Corinthians against accepting “a Jesus other than the Jesus we preached,” a different spirit, or a different gospel (2 Corinthians 11:4\). Only those who teach according to the Bible can be called true prophets of God, and those who assist and follow them will receive the same prophet’s reward.
What is the importance of the Bible?	Answer The importance of [the Bible](questions_Bible.html) is impossible to overstate. Throughout the ages, countless men and women have written volumes to underscore the significance of the Scriptures. But we should not take any human’s word for it. What the Bible tells us about itself is all that matters. Some writers have called the Bible God’s love letter to us. Others have described it as our handbook for life. It is both these things and so much more. The importance of the Bible is based on the fact that it is the revelation of God to us (John 1:1–5\). Scripture is God’s Word to humankind. It is [inspired](Bible-inspired.html), or breathed by God, meaning every word in every part of the original manuscripts comes from God: “All Scripture is God\-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the servant of God may be thoroughly equipped for every good work” (2 Timothy 3:16–17\). The Bible is also inerrant, meaning every word in every part of its original, handwritten stage is without error (2 Peter 1:20–21; Psalm 12:6; Proverbs 30:5; 1 Thessalonians 2:13\). The importance of the Bible is that it gives us the opportunity to see and know God. The Scriptures reveal His [character](character-of-God.html) and [nature](nature-of-God.html), His sovereignty and power, and His reason for creating us, the universe, and everything in it. We read about God’s dealings with humankind, His goodness and grace, His light and love, His holiness and justice, and His mercy and compassion. The Bible reveals God’s desire from the beginning to have a people of His own (Leviticus 26:12\). In it, we learn about the perfect fellowship that humans once had with God in paradise and how it was broken by sin and disobedience. But through the sacrifice of [God’s Son](Jesus-Son-of-God.html), Jesus Christ, we can be forgiven. We discover that God desires to redeem us and restore us to a right relationship with Himself (Romans 5:1–11, 18–19\). Through reading God’s Word, we can come to understand the purpose of our lives as well as God’s plans from the beginning of time through all eternity (1 Peter 2:9; Ephesians 2:10\). The importance of the Bible is that it is a life\-giving book. The Word of God is alive and powerful, “sharper than the sharpest two\-edged sword, cutting between soul and spirit, between joint and marrow. It exposes our innermost thoughts and desires” (Hebrews 4:12, NLT). The God who desires to redeem us gave His Word the power to save us (2 Timothy 3:15\). We “have been [born again](born-again.html), not of perishable seed, but of imperishable, through the living and enduring word of God” (1 Peter 1:23\). Not only does the Bible have the power to save us, but it also has the power to [sanctify](sanctified.html) us: “Now that you have purified yourselves by obeying the truth so that you have sincere love for each other, love one another deeply, from the heart” (1 Peter 1:22\). God’s Word has the power to cleanse us, sanctify us, and make us holy (John 15:3; 17:17; Ephesians 5:26\). And His Word gives us the power to defeat sin and bring our thoughts into spiritual obedience to God (2 Corinthians 10:4–5\). The importance of the Bible is that it shows us God’s will. By obeying what the Lord says in the Bible, we can keep ourselves pure (Psalm 119:9, 11\). Meditating on the teachings of Scripture will cause us to prosper spiritually and bring blessings and true success in life (Joshua 1:8; James 1:25\). The Bible contains essential [wisdom](get-wisdom-from-God.html) and guidance for making our way through life: “Your word is a lamp to my feet and a light to my path” (Psalm 119:105, ESV). Jesus taught us to depend on God’s Word for our “daily bread.” We cannot underestimate the importance of consuming it regularly, for it is the fuel of our spiritual lives (Deuteronomy 8:3; Matthew 4:1–4\). God’s Word equips and empowers us to serve Him (2 Timothy 3:17; Hebrews 4:12\), and we can wield it as our greatest offensive weapon against our adversary, the devil, and the powers of darkness (Ephesians 6:17\). The Word of God is eternal: “The grass withers and the flowers fall, but the word of our God endures forever” (Isaiah 40:8\). Truth is eternal: “The sum of your word is truth, and every one of your righteous rules endures forever” (Psalm 119:160, ESV). How can we doubt the importance of the Bible, when we read, “Heaven and earth will pass away, but my words will never pass away” (Matthew 24:35\)?

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