prompt
stringlengths 0
158
| response
stringlengths 14
40.2k
|
|---|---|
Why did God sometimes order the Israelites to hamstring horses?
|
Answer
To hamstring an animal means to cripple it by severing the large tendon at the back of the knee on the hind legs. These tendons are unable to heal or reunite. To hamstring a horse would render the animal incapable of any useful work after that. God sometimes ordered the Israelites to hamstring horses that had been captured in war.
Hamstringing an enemy’s horses captured in war was a customary strategy throughout history. A hamstrung horse was disabled to the extent that it was ineffective for further military action. When a band of warriors captured an enemy’s horses, they would hamstring any excess animals to prevent those horses from being used against them at a later time.
Before [Joshua](life-Joshua.html) entered into battle with King Jabin of Hazor, God ordered him to hamstring all the horses that he would capture and burn their chariots with fire (Joshua 11:6–9\). There are a few possible reasons why Joshua was given such a command. One is the reason just cited: to prevent the Canaanites from ever using those horses and chariots against Israel in the future.
Another potential reason God commanded the hamstringing of horses and the burning of chariots is that the Israelites were not yet trained to use horses and chariots, and therefore God required the destruction of those engines of war. And another possible reason is that God wanted to prevent Israel from relying on their own military strength and prowess. Without horses and chariots for future battles, Israel learned to depend on the Lord and give credit to Him alone for their success in combat: “Some trust in chariots and some in horses, but we trust in the name of the LORD our God” (Psalm 20:7; see also Isaiah 31:1\).
By the time King David led his troops into war, the Israelites were well\-trained in military conflict. David knew how to use horses and hamstrung only those he couldn’t use: “David captured a thousand of \[Hadadezer’s] chariots, seven thousand charioteers and twenty thousand foot soldiers. He hamstrung all but a hundred of the chariot horses” (2 Samuel 8:4; see also 1 Chronicles 18:4\).
The hamstringing of oxen is mentioned in Genesis 49:6: “Let me not enter \[Simeon and Levi’s] council, let me not join their assembly, for they have killed men in their anger and hamstrung oxen as they pleased” (Genesis 49:6\). This act of crippling oxen was done purely out of spite, a reference to Simeon and Levi’s plunder of Shechem’s city because he had defiled their sister, Dinah (Genesis 34\).
Horses and chariots were ancient weapons of war. The age\-old practice of hamstringing enemy horses and burning their chariots is based on the same principle of modern warfare. Any guns, ammunition, and provisions of captured enemy troops that cannot be carried off or converted to good use are destroyed.
|
What did God create on the fourth day of creation?
|
Answer
On the fourth day of creation, God created the sun, moon, stars, and the other heavenly bodies (Genesis 1:14–19\). The number of things God created on the fourth day is staggering. Scientists currently estimate there to be 2 trillion galaxies in the universe, with about 100 million stars in each galaxy. That would mean the number of stars is somewhere around 10 to the 20th power (“How Many Stars Are in the Universe?” by Tia Ghose, *Live Science* online, updated 5/24/18, accessed 10/28/20\).
*Sun and moon:* “And God said, ‘Let there be lights in the vault of the sky to separate the day from the night.’ . . . God made two great lights—the greater light to govern the day and the lesser light to govern the night” (Genesis 1:14, 16\). Among the other “lights” God commanded into being on day four of creation, He set the sun and moon in the “vault of the sky” as the two prominent sources of light for Earth. During the day, the sun provides light and heat to the earth, while the moon reflects light from the sun to illuminate the darkness of night. Like the stars, the sun and moon also serve as “signs to mark sacred times, and days and years” (verse 14\).
*Stars:* “He also made the stars” (Genesis 1:16\). Such a simple statement, but such a vast creation. There are trillions of stars in the universe, and God has personally named them all (Isaiah 40:26; Psalm 147:4\). Importantly, stars indicate seasons and time (Genesis 1:14\) and provide guidance for navigation. The stars also [display God’s glory](heavens-declare-glory-God.html): “The heavens declare the glory of God, and the sky above proclaims his handiwork” (Psalm 19:1, ESV).
*Heavenly bodies:* Although Genesis 1 does not refer to other heavenly bodies specifically, the fourth day of creation also includes the many planets, nebulae, galaxies, and other things present in the universe. From a human standpoint, the sheer number of the many planets and galaxies is breathtaking, but creating it all was an easy task for the Lord God (Jeremiah 32:17\).
On day four of creation, God continued His creative work. The creation of the sun, moon, stars, and other heavenly bodies distinguished day from night and separated light from darkness (Genesis 1:18\). God declared the sun, moon, and stars as “good” as sources of light and as ways to mark the passage of time, and He divinely set them in place for His glory (Genesis 1:18–19; Psalm 74:16\).
|
Who was Maimonides?
|
Answer
Moses Ben Maimon (1138—1204\) is known to English speakers as Maimonides and to Hebrew speakers as Rambam. He was a medieval Jewish philosopher. *The Stanford Encyclopedia of Philosophy* calls him the “greatest Jewish philosopher of the Medieval Period” (https://plato.stanford.edu/entries/maimonides, accessed 10/27/2020\). Maimonides’ philosophy was distinctly Aristotelean.
Maimonides’ 14\-volume work, the *Mishneh Torah* (“Second to the Torah”) is a detailed accounting of medieval Jewish observance. It was meant to be a comprehensive record of the oral law that explained and expounded upon the written law of Scripture. Menachem Kellner, Ph.D., of the University of Haifa and the Shalem Center in Jerusalem suggests that, if it were not for Maimonides’ work, it would be impossible to speak of “orthodox” Judaism today (“From Moses to Moses,” pub. 10/31/2010, *Rambam Maimonies Medical Journal* online, accessed 10/27/2020\). In fact, the title of his article, “From Moses to Moses,” is in indication of the great respect paid to Maimonides as a lawgiver.
In his *Guide of the Perplexed*, Maimonides attempts to reconcile the [Torah](what-is-the-Torah.html) with Greek philosophy. The *Mishneh Torah* and his *Guide* are considered his greatest and most influential works.
Maimonides was also a physician (at one time, in the court of the sultan Saladin). Dr. Kellner suggests that it was Maimonides who gave legitimacy to a scientific outlook in the Jewish community. Then as now, Judaism has a strong vein of mysticism running through it (i.e., [Kabbalah](Kabbalah.html)), but it has also produced many men of science and medicine.
Much of Maimonides’ practical advice is still good today. Here are some examples of his wisdom:
• “A person will never become impoverished from giving charity” (*Matnot Aniyim*, 2\).
• “Truth does not become more true by virtue of the fact that the entire world agrees with it, nor less so even if the whole world disagrees with it.”
• “The risk of a wrong decision is preferable to the terror of indecision.”
• “Silence is the maturation of wisdom.”
• “Lose with truth and right rather than gain with falsehood and wrong.”
• “A wise man is a greater asset to a nation than a king.”
• “In finances, be strict with yourself, generous with others.”
• “The physician should not treat the disease but the patient who is suffering from it.”
Maimonides’ writing and thinking influenced Jewish communities of his time, and his influence is still felt. Many of his writings are readily available today online. His work may be useful to the Christian who is attempting to understand Jewish philosophy and the thoughts that have influenced the shape of [Judaism](Judaism.html). However, it is important to realize that Maimonides’ work is closer to being a systematic theology than a biblical exegesis.
|
What does it mean to set your mind on things above (Colossians 3:2)?
|
Answer
Colossians 3:2 says, “Set your minds on things above, not on earthly things,” or, as the NET puts it, “Keep thinking about things above, not things on the earth.” To set one’s mind on something is to choose to think about it, influencing one’s goals and guiding one’s course of action. The first part of the chapter is worth quoting in full to give the proper context:
“Since, then, you have been raised with Christ, set your hearts on things above, where Christ is, seated at the right hand of God. Set your minds on things above, not on earthly things. For you died, and your life is now hidden with Christ in God. When Christ, who is your life, appears, then you also will appear with him in glory.
“Put to death, therefore, whatever belongs to your earthly nature: sexual immorality, impurity, lust, evil desires and greed, which is idolatry. Because of these, the wrath of God is coming. You used to walk in these ways, in the life you once lived. But now you must also rid yourselves of all such things as these: anger, rage, malice, slander, and filthy language from your lips. Do not lie to each other, since you have taken off your old self with its practices and have put on the new self, which is being renewed in knowledge in the image of its Creator. Here there is no Gentile or Jew, circumcised or uncircumcised, barbarian, Scythian, slave or free, but Christ is all, and is in all.
“Therefore, as God’s chosen people, holy and dearly loved, clothe yourselves with compassion, kindness, humility, gentleness and patience. Bear with each other and forgive one another if any of you has a grievance against someone. Forgive as the Lord forgave you. And over all these virtues put on love, which binds them all together in perfect unity.
“Let the peace of Christ rule in your hearts, since as members of one body you were called to peace. And be thankful. Let the message of Christ dwell among you richly as you teach and admonish one another with all wisdom through psalms, hymns, and songs from the Spirit, singing to God with gratitude in your hearts. And whatever you do, whether in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him” (Colossians 3:1–17\).
[Colossians](Book-of-Colossians.html) was written by the apostle Paul to the church in the city of Colossae. The culture of Colossae was thoroughly pagan and immoral, as it was in most of the Roman world—and as it is in much of the world today. The Christians in Colossae, however, could no longer take their cues from the world around them. They had to take direction from “above.” Although physically in the world, they were not to believe the same things that the culture around them did. They were not to behave according to the standards of the culture around them. That would be taking their cues from “below.”
Paul describes the “below” culture in a number of words and concepts: anger, rage, malice, slander, filthy language, lying. The “above” culture, in contrast, is characterized by compassion, kindness, humility, gentleness, patience, forgiveness, peace, singing, worship, and gratitude.
How are we to cultivate the values that are from above while living below? It takes a concentrated effort. We must “set our minds” to it. We are inundated with messages that promote the “below” behavior. If we listen to the radio, overhear conversations at work, read billboards, watch the news, read the newspaper, flip through a magazine at the doctor’s office, watch TV programs or movies, etc., we will be constantly directed to embrace values that are clearly from below. Even if the messages we receive are not overtly immoral, the perspective is one that excludes God and prioritizes things as though life on earth is all that matters—our happiness and fulfillment (the “right” to be happy) are top priority. If we want to be directed “from above,” we must make an effort to counteract the messages that are omnipresent in our culture. To set our minds on things above, we must read and meditate on Scripture, attend church, listen to uplifting music, and read things that turn our hearts toward God. This is a recurring theme in Scripture:
Romans 12:2: “Do not conform to the pattern of this world, but be transformed by the renewing of your mind.”
Matthew 6:19–20, 33: “Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal, but lay up for yourselves treasures in heaven. . . . Seek first the kingdom of God and his righteousness, and all these things will be added to you.”
1 Timothy 6:17: “Command those who are rich in this present world not to be arrogant nor to put their hope in wealth, which is so uncertain, but to put their hope in God, who richly provides us with everything for our enjoyment.”
Following his contrast of things below and things above in Colossians 3, Paul goes on to give a list of standards for Christian behavior that make absolutely no sense in today’s culture. Everything about the individualist, self\-centered priorities that have high value today run counter to the type of restraint and sacrifice that Paul enjoins in verses 18–22:
“Wives, submit yourselves to your husbands, as is fitting in the Lord. Husbands, love your wives and do not be harsh with them. Children, obey your parents in everything, for this pleases the Lord. Fathers, do not embitter your children, or they will become discouraged. Slaves, obey your earthly masters in everything; and do it, not only when their eye is on you and to curry their favor, but with sincerity of heart and reverence for the Lord.”
The only way that a person can live according to the above dictates is if he or she is taking directions from somewhere other than the secular culture. Thinking on “things above” (the truths of God’s Word) not only guides us in what we should do but gives the reasons we should do it (grace, our position in Christ, our eternal reward, etc.). As we believe the truth “from above” more than the lies “from below,” we will start to act like creatures born from above, who have been raised with Christ (Colossians 3:1\) and seated with Him at the right hand of the Father (Ephesians 2:6\).
|
What is the meaning of ephphatha in the Bible?
|
Answer
*Ephphatha* is an Aramaic (or Syriac) word found only once in the New Testament, in Mark 7:34\. Mark also gives the meaning of the word: “be opened.” Jesus spoke this word when He healed a deaf man who also had a speech impediment. Mark, more than the other gospel writers, included the exact words Jesus spoke. The recording of Jesus’ exact expressions shows the influence of Peter, an eyewitness, on [Mark’s writing](Gospel-of-Mark.html).
Jesus was traveling through the region of [Decapolis](Decapolis-in-the-Bible.html) when some people brought to Him a man “who was deaf and could hardly talk” (Mark 7:31\). Jesus took the man aside, “away from the crowd,” and put His fingers into the man’s ears (verse 33\). Then Jesus [spit](Jesus-spit.html) and touched the man’s tongue with the moisture. He did not have to go through such physical actions, and in other miracles of healing, Jesus simply spoke a word (e.g., Matthew 8:8, 13\), but in this case, He chose to.
After touching the man’s ears and tongue, Jesus “looked up to heaven and with a deep sigh said to him, ‘Ephphatha!’” (Mark 7:34\). The posture of prayer signified Jesus’ connection to the Father, in whose name He acted. The deep sigh was a sign of Jesus’ commiseration with the man’s plight and of His sorrow over the sin in the world and its lamentable fallout.
When Jesus said, “Ephphatha!” the results were immediate: “At this, the man’s ears were opened, his tongue was loosened and he began to speak plainly” (Mark 7:35\). Jesus then commanded the man [not to tell anyone](do-not-tell.html) about the healing (verse 36\). But the man used his newfound speech to spread the news anyway. People were “completely amazed” (verse 37, NLT), and they praised the Lord, saying, “He has done everything well. . . . He even makes the deaf hear and the mute speak” (verse 37\).
It is interesting that Jesus rarely healed people in the same way. Sometimes He merely spoke (Matthew 12:13\). Other times He laid His hands on them, and they were healed (Luke 13:10–13\). One time He spit on the ground and made mud to place on a blind man’s eyes (John 9:6–7\), and another time He healed a leper by touching the man and speaking to him (Mark 1:41–42\). The details of each miracle vary slightly. The variety of methods Jesus used eliminates confidence in any one technique or modus operandi. Healing is not the product of any talisman, spell, or process. Healing comes from the power of God.
|
What did God create on the fifth day of creation?
|
Answer
On the fifth day of creation, God created aquatic animals and flying creatures (Genesis 1:20–23\). These animals were created to live in the spaces God had prepared for them on days two and three. On [day two](what-did-God-create-on-the-second-day.html), the Lord had created the sky (Genesis 1:8\), and on [day three](what-did-God-create-on-the-third-day.html), He had grouped the waters together to form the seas (Genesis 1:10\). Everything was prepared for what He had planned for day five.
*Aquatic animals.* God created all things that live in water on day five. Scripture states, “So God created the great creatures of the sea and every living thing with which the water teems and that moves about in it, according to their kinds” (Genesis 1:21\). Note, in this 24\-hour period, God created various aquatic animals “according to their kinds,” including the large whales, varying types of fish, sharks, mollusks, and even the smallest of organisms, such as plankton. He intended for these animals to be abundant and fruitful (verses 22–23\). The Lord’s command for the waters to “teem” (NIV) or “swarm” (ESV) with aquatic animal life (verse 20\) caused the creatures in the sea to “multiply” and “abound” (*Strong’s Concordance*, 8317\).
Numerous creatures were created by the Lord to inhabit the ocean. New species of sea creatures are still being found today. There are likely many sea animals that remain undiscovered as yet. In fact, according to the National Ocean Service, “scientists estimate that 91 percent of ocean species have yet to be classified, and that more than eighty percent of our ocean is unmapped, unobserved, and unexplored” (https://oceanservice.noaa.gov/facts/ocean\-species.html, accessed 11/2/20\).
*Flying creatures.* In addition to the aquatic animals, God created the flying creatures on the fifth day of creation (Genesis 1:20\). Most versions of the Bible consistently translate the word for these animals as “birds,” but the Hebrew word also includes other flying creatures. Not only were winged birds created on the fifth day, but also other flying creatures, including bats and flying dinosaurs.
Demonstrating great power, skill, and creativity, God made all the creatures that live in the sea and fly in the air. He blessed these creatures, commanding them to “be fruitful, and multiply, and fill the waters in the seas, and let the flying creatures multiply on the earth” (Genesis 1:22, NHEB). Aquatic and flying animals in all their diversity glorify the Lord and give continual testimony of God as the Creator, the One who deserves our praise (Psalm 148:7, 10\).
|
Is there any spiritual significance to goosebumps?
|
Answer
Goosebumps are an involuntary and natural physical reaction to cold, fright, sudden startle, or feelings of excitement when the muscles at the base of the hair follicles contract. The contraction causes the hairs of the body to stand up on end or bristle, raising bumps on the surface of the skin at the same time. These bumps and the raised hair trap air and form a layer of insulation against the cold.
The name *goosebumps* comes from the way a goose’s skin looks after having its feathers plucked. Other terms for *goosebumps* include *goose pimples*, *chill bumps*, and *gooseflesh*. There is nothing of inherent spiritual significance to goosebumps.
God is our creator. He designed the human body with all of its amazing and intricate functions, including those that happen without us ever thinking about them, such as goosebumps. God made a way for the body to respond to cold, and part of that is to allow the skin to react automatically to create insulation and warmth.
People may experience goosebumps, even in warm environs, during moments of intense emotion, extraordinary inspiration, and spiritual arousal. Some people have suggested that these goosebumps are a “message from God” or that goosebumps hold some spiritual meaning. But the Bible gives us no evidence to indicate any spiritual significance to goosebumps.
Some people may indeed experience goosebumps when the Holy Spirit moves in their lives or speaks to their hearts; after all, these are exceptional and awe\-inspiring moments. We are spiritual, emotional, and physical beings. Body, soul, and spirit are mysteriously interconnected, and thus we can sometimes expect physical reactions to spiritual experiences. But the physical reaction is not *proof* of the spiritual work of God.
Believers ought to be aware that there is no biblical foundation upon which to claim goosebumps as a sign of God’s presence or any other spiritual indicator. We live by faith, not by sight—or by feeling. We don’t put stock in [vibrations](clairsentience-psychic-vibrations.html), energies, or emotions. At the same time, we can rest assured that there’s nothing adverse about feeling goosebumps during times of worship or other inspirational moments of fellowship with God. We can relish and even celebrate the body’s natural reaction to a living God who interacts with His people, while being careful not to attribute spiritual value to a purely physical response.
|
When will Satan be defeated?
|
Answer
[Satan](who-Satan.html). The devil. Beelzebul. Lucifer. He goes by [many names](names-of-Satan.html), but the most powerful force of evil in the universe has already been defeated. The timer on the end of his evil activities was set when the Son of God walked out of the tomb (Matthew 28:7\). Jesus defeated sin and death, and Satan was put on notice. Therefore, his time is short (see Revelation 12:12\).
Satan’s downfall began the moment he, as the angel [Lucifer](Lucifer-Satan.html), challenged God and tried to redirect heaven’s worship to himself (Isaiah 14:13–14\). From the moment of his rebellion, Satan’s doom was sure. God cast him from heaven to earth (Luke 10:18\) where he gained dominion when Adam followed his example and rebelled against God (Genesis 3:6\-7, 17–19; Romans 5:12\). Satan is now called “the prince of the power of the air” (John 12:31; Ephesians 2:2\), “the god of this world” (2 Corinthians 4:4\), “the accuser” of Christians (Revelation 12:10\), and “the deceiver of the whole world” (Revelation 12:9\). God prepared hell as a place of punishment for Satan (Matthew 25:41\).
One common misconception is that Satan and God are equal foes, battling for prominence. This is completely false. God has no equal. He created all things, including the angel Lucifer, who became the being we call “Satan.” As a [created being](did-God-create-Satan.html), Satan only has the power and authority God gives him. We see this truth in the book of Job, where Satan has to ask permission to torment one of God’s servants (Job 1:6—2:8\). Jesus also alluded to Satan’s short leash when He told Peter that Satan had asked to test Peter (Luke 22:31–32\). Satan’s minions, the demons, must also ask the Lord’s permission before they act (Mark 5:9–13\). For reasons known only to God, Satan is allowed to wreak havoc on the earth until the time God will forever banish him.
First Corinthians 15:24–26 says, “Then the end will come, when \[Jesus] hands over the kingdom to God the Father after he has destroyed all dominion, authority and power. For he must reign until he has put all his enemies under his feet. The last enemy to be destroyed is death. For he ‘has put everything under his feet.’” Satan’s time of freedom is nearing the end. When Jesus returns, He will be victorious in a battle we call “Armageddon” (Revelation 16:6\). It won’t be much of a fight because Jesus annihilates Satan’s forces with the word of his mouth (2 Thessalonians 2:8; Revelation 19:21\).
After his defeat at [Armageddon](battle-Armageddon.html), Satan will be bound for a thousand years “to keep him from deceiving the nations anymore until the thousand years were ended. After that, he must be set free for a short time” (Revelation 20:3\). At the end of that time, Satan is released; true to form, he leads one more rebellion against Christ and His kingdom (verses 7–9\). Again, Satan’s forces are defeated, and Satan himself is “thrown into the [lake of burning sulfur](lake-of-fire.html)” to “be tormented day and night for ever and ever” (verse 10\).
There is then one final judgment of all those who have rejected Christ (Revelation 20:11–15\). The last act before eternal paradise begins for the children of God is the eternal banishment of sin and of Satan.
In one sense, Satan is already defeated. Jesus won the victory over him through the cross and the resurrection (Colossians 2:15\). It is now possible to defeat Satan every day in our own lives. The Holy Spirit empowers God’s children to say “no” to Satan’s agenda and walk in the Spirit, living a life pleasing to God (Ephesians 5:18; Galatians 5:16, 25\). The ultimate defeat of Satan is yet to come, when he will be condemned to the lake of fire forever, unable to propagate his evil ever again. Though Satan still reigns as the god of this world (2 Corinthians 4:4\), Christians can live in light of the truth that he is a defeated foe.
|
What is memorialism?
|
Answer
Memorialism is a view of the [Lord’s Supper](communion-Christian.html) that sees communion as a *remembrance* of what Christ did on the cross. To the memorialist, the elements of the Lord’s Supper are symbolic—the bread represents Jesus’ body, and the cup represents His blood. In memorialism the elements of communion themselves have no literal or mystical connection to Jesus’ body.
Memorialism was formally articulated by Swiss Reformer [Huldrych Zwingli](Ulrich-Zwingli.html), and his teaching went against the Catholic view and Martin Luther’s. The Catholics taught [transubstantiation](transubstantiation.html), the view that the bread and wine are changed into the actual body and blood of Christ upon consecration by the priest. Luther taught [consubstantiation](consubstantiation.html), the view that Christ is spiritually present at the taking of communion—He is “with, in, and under” the bread and wine. The elements remain bread and wine, but Christ is actually present in them, co\-existing with the elements. For Zwingli and the memorialists, the Lord’s Supper is a memorial to the body and blood of Christ (Luke 22:19; 1 Corinthians 11:24–25\), and there is no actual consumption of His physical body and blood. Christ cannot be physically present at communion since He is in heaven at the right hand of the Father (Hebrews 8:1; 10:12\).
Central to the debate between differing views of the Lord’s Supper are Jesus’ words at the Last Supper (Matthew 26:26 –28\). In that passage, Jesus calls the bread “my body” (verse 26\) and the cup “my blood of the covenant” (verse 28\). Memorialists view Jesus’ words as metaphorical and that He was teaching His disciples to remember His sacrifice on the cross.
Important to the memorialist view is 1 Corinthians 11\. Twice in that chapter, Jesus says to partake of communion “in remembrance of me” (verses 24–25\). Paul then says that “whenever you eat this bread and drink this cup, you proclaim the Lord’s death until he comes” (verse 26\). Thus, communion is a proclamation of the gospel, a “showing” or a “telling” of what our Lord did for us.
Jesus once told the crowds that He is the “[living bread](bread-of-life.html)” and that, in order to have eternal life, they must “eat the flesh of the Son of Man and drink his blood” (John 6:51, 53\). Many of the Jews present misunderstood and asked, “How can this man give us his flesh to eat?” (verse 52, CSB). Jesus was not stating that a person must eat His literal flesh and drink His blood to be saved. As He later affirms, His words are spirit (John 6:63\); i.e., He was speaking spiritually. A person does not gain eternal life through eating the Lord Supper; rather, eternal life comes through trusting in Jesus’ death and resurrection (Romans 10:9–10; 1 Corinthians 15:2–4\). Partaking in the Lord’s Supper is a memorial in that it reminds Christians of Jesus’ substitutionary death on the cross for the sins of the world.
Great and important men throughout the centuries have had memorials built in their honor: a statue, an obelisk, a pyramid, an arch. But Jesus, the greatest and most important man in history, desired no such thing. In the greatness of His humility, Jesus specified what His memorial was to be: a simple meal shared with friends. The world doesn’t need another statue, but it does need to remember what Jesus’ sacrifice meant. The world needs the gospel, beautifully pictured in the bread and cup of communion. Memorialists rightly hold that the bread and wine (or juice) of the Lord’s Supper are important symbols of Jesus’ broken body and His blood poured out to atone for mankind’s sin.
|
Who were the Kenizzites in the Bible?
|
Answer
The Kenizzites (or Kenezites) were a group of people during the time of Abraham. They are mentioned in Genesis 15:19 as one of the groups living in the land God promised to Abraham’s descendants. Not much is known about this people group or where exactly they lived. Some scholars believe the Kenizzites lived in Arabia, while others hold that the Kenizzites eventually intermingled with the people of Canaan and lost their identity as a people group. These commentators see evidence of the Kenizzites assimilating with the Canaanites in the fact that their name is missing from the list of people living in the Promised Land during the time of Joshua’s conquest (Joshua 3:10\).
It could be that some of the Kenizzites integrated with Israel before the conquest of Canaan, joining God’s people during the exodus from Egypt (see Exodus 12:37–38\). It’s also possible that the Kenizzites were associated with Israel earlier, and that they had gone to Egypt with Jacob and his family to escape the famine in Canaan (Genesis 46\).
In Numbers 32:12, Caleb is mentioned as the “son of Jephunneh the Kenizzite.” Other passages also name Caleb as related to the Kenizzites through his father Jephunneh (Joshua 14:6, 14\). It seems clear from this that some of the Kenizzites must have joined Israel as proselytes at some point. Significantly, Caleb’s relation to the Kenizzites demonstrates how believing Gentiles were at times integrated into Israel and, in the case of Jephunneh, into the tribe of Judah (Numbers 13:6\). Despite his Kenizzite heritage, [Caleb](Caleb-in-the-Bible.html) is included in the genealogical listing of Judah in 1 Chronicles 4:15\. It is likely that Caleb’s mother was of the tribe of Judah.
Some commentators have connected the Kenizzites to [Edom](Edom-in-the-Bible.html) because the Bible mentions Kenaz as a ruler of Edom (Genesis 36:40–43; 1 Chronicles 1:53\). Caleb’s brother is named Kenaz (Joshua 15:17\), the father of Othniel, the first judge of Israel (Joshua 15:17; Judges 3:9\).
|
Who was Jude in the Bible?
|
Answer
There were several men named Jude, or Judas, in the New Testament. *Jude* is a derivative of the names *Judas* and *Judah*, much as the nickname *Sam* is a derivative of the name *Samuel*. But three men named Jude (Judas) had significant roles in Jesus’ day:
1\. [Judas Iscariot](Judas-Iscariot.html), who betrayed our Lord for thirty pieces of silver, was a chosen disciple who later hanged himself (Luke 6:16; Matthew 27:4–5\).
2\. Judas the apostle is identified in the gospels as “not Iscariot.” So Jesus chose two men by the name of Jude (or Judas) to be among the twelve disciples (John 14:22; Acts 1:13\).
3\. Jude was a half\-brother of Jesus and brother of [James](life-James.html), leader of the first Jerusalem church. This Jude was the son of Mary and Joseph and would have been raised as a brother to Jesus Christ (Mark 6:3\). This Jude is the author of the New Testament [book by that name](Book-of-Jude.html). In Jude 1:1, he identifies himself as “a servant of Jesus Christ and a brother of James.” It is interesting that neither he nor his brother, James, claimed familial relationship with Jesus when they penned their letters. Pride would have nudged them to include that fact, but reverence and an understanding of Jesus’ divine identity motivated them to consider themselves as only His servants.
Jude was among the [siblings of Jesus](Jesus-siblings.html) who, at first, did not believe His claims to be the Messiah (John 7:3–5\). At one point, they along with Mary waited outside the place where Jesus was teaching in order to bring Him home with them (Matthew 12:46–47\). Their purpose was “to take charge of him, for they said, ‘He is out of his mind’” (Mark 3:21\). It was most likely after the resurrection that Jude and his brother James came to understand that their half\-brother, Jesus, was indeed the Son of God. It was that shift in perspective that motivated Jude to define himself not as “the brother of the Messiah” but as “a servant of Jesus Christ” (Jude 1:1\).
Although not one of the twelve apostles, Jude was a leader in the early church. He begins his letter with a deep concern about believers abandoning the faith and turning to false teachers (Jude 1:3–4\). His manner of addressing “those who are called, loved by God the Father, and kept in Jesus Christ” is kind and loving. Yet he is direct and unapologetic in addressing the wickedness of false teachers (Jude 1:12–13\). He speaks easily of Jesus, as one who knew Him intimately. It is also noteworthy that Jude credits the Lord Jesus with saving His people from Egypt (Jude 1:5\), although at the time of the exodus Jesus had not yet been revealed. It may have been that after his conversion Jude recalled the stories and claims of his older brother during their growing\-up years that he had discounted at the time. As the eyes of his heart were opened (see Ephesians 1:18\), Jude began to see Jesus in a completely different light and had insights and knowledge not available to everyone else.
Jude and his brother James also teach us that familiarity with Jesus is not sufficient to save us. They lived in the same household with the Son of God for years, yet they did not believe in Him. They knew about Him, but they did not know Him. The same is true for many professing Christians today. [Cultural Christianity](cultural-Christianity.html) places people in proximity to the truth, but many have not allowed that truth to redefine their lives. 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” (John 14:6–7\). There were no shortcuts for Jude, James, or Mary. Living in the household with the Son of God could not save them. They had to be saved by grace through faith just like everyone else who wants to know God (Ephesians 2:8–9\).
|
What did God create on the sixth day of creation?
|
Answer
On the sixth day of creation, God created the land animals and the pinnacle of His creative work, humans (Genesis 1:24–31\). God’s handiwork was complete at the end of the sixth day. Moses, the author of Genesis, summed up the week of creation with these words: “Thus the heavens and the earth were completed in all their vast array” (Genesis 2:1\).
*Land animals.* God commanded land animals into being: “Let the land produce living creatures according to their kinds: the livestock, the creatures that move along the ground, and the wild animals, each according to its kind” (Genesis 1:24\). Every animal not created on the previous days was now in existence. The land animals were created according to their “kinds.” Moses records that the animals were grouped into three broad categories: livestock, such as sheep, goats, and cattle; creeping things, such as insects, worms, and reptiles; and the wild animals, such as lions, foxes, and kangaroos. All creatures that live on the earth, including elephants, giraffes, dogs, cats, tortoises, and other land animals were created on the sixth day. “God made them all, and he was pleased with what he saw” (verse 25, GNT).
*Mankind.* When creating man, God took counsel with Himself: “Let us make man in our image, in our likeness” (Genesis 1:26\). This is not an explicit revelation of the Trinity, but it provides a foundation for it, as God reveals an “us” within the Godhead. God made man in the image of God (men and women both bear this image) and special above all other creatures. God formed the first man “from the dust of the earth and breathed into his nostrils the breath of life, and the man became a living being” (Genesis 2:7\). With the rest of creation, God had simply spoken things into existence (e.g., Genesis 1:3, 14, 20\), but God does things differently when He creates mankind. Man is a unique combination of earthly, natural material ([dust](dust-of-the-earth.html)) and life\-giving power from God Himself ([the breath of life](breath-of-life.html)).
God then placed the first man in a garden to care for it (Genesis 2:15\), and then He says, “It is not good for the man to be alone. I will make a helper suitable for him” (verse 18\). So God caused the man to fall into a deep sleep, and He took a [rib](Adams-rib.html) from the man’s side from which He made a woman (verses 21–22\).
God places mankind in authority over the earth and over all the other creatures (Genesis 1:26\). God blesses man and woman and commands them to reproduce, fill the earth, and “subdue” it—that is, bring the earth under the rightful stewardship of man as authorized by God (verse 28\). God announced that man and all other creatures were to eat plants alone (verses 29–30\). God did not rescind this dietary restriction until after the flood (Genesis 9:3–4\.)
Scripture indicates that humans are set apart from all other creatures:
• Humans are made in the image of God. Unlike the plants, trees, aquatic animals, birds, and land animals, God set mankind apart as unique by creating humans “in His own image” (Genesis 1:27\). Being made in God’s likeness does not mean that humans physically look like God, since He is spirit (John 4:24\). Rather, men and women reflect God in their ability to love (1 John 4:19\), reason (Isaiah 1:18\), and make intelligent decisions (Deuteronomy 30:19\).
• Mankind was uniquely and intimately formed by God (Genesis 2:7; Isaiah 45:12\). After forming man, the Lord personally breathed life into Adam to give him life. Significantly, God also personally formed Eve, using a part of Adam (Genesis 2:21–22\).
• Man was given dominion over the earth. After creating the first man and woman, God blessed them, gave them [dominion](dominion-over-animals.html) over all the animals, and instructed them to multiply (Genesis 1:28\). Everything in creation was originally perfect and “good” as God intended (verse 31\).
• The first humans were commanded by the Lord not to eat of the tree of the knowledge of good and evil (Genesis 2:16–17\). This command demonstrated Adam and Eve’s moral responsibility. They had a free will and the capacity to make moral decisions, in contrast to the other creatures.
According to His perfect design, God created land animals and humans on the sixth day of creation. As the apex of creation, humans were made to reflect the Lord’s character and attributes in this world. Although everything in creation reflects God’s glory to some extent, mankind is unique in being distinctly made in the image of God.
|
Will we work / have jobs in heaven?
|
Answer
Heaven is a place where believers “will rest from their labor” (Revelation 14:13\), but many are surprised to learn that heaven, or the eternal state, will also be a place where we will work. We will have tasks to perform. In the [New Jerusalem](new-jerusalem.html), the Lamb is on the throne, and “his servants will serve him” (Revelation 22:3\). The idea of heaven being a place where we lounge on clouds, strumming harps, does not come from the Bible.
The thought of working in heaven may be distasteful to some, especially to those who have spent their lives in drudgery. But the “work” in heaven will be quite unlike our accustomed work in this world. Our job in eternity will simply be to serve the Lord. And we will be in a perfect environment.
God created us to work. From the beginning, humans were designed by the Lord to work; even before the fall, Adam had a job, as God placed him in the garden “to work it and take care of it” (Genesis 2:15\). Women, too, were designed to work, as God created Eve to be Adam’s “helper” (Genesis 2:20\). Before the fall, the work God gave Adam and Eve was fulfilling, invigorating, and provided a sense of purpose. Only after the introduction of sin into the world did man’s job become difficult (Genesis 3:17–19\). So, while work is good, the “painful toil” we experience today is a result of living in a fallen world.
Even in our sinful world, [work](Bible-work.html) is honorable and still has the capacity to provide purpose and fulfillment. The problem is that many things can get in the way of enjoying a job: interpersonal problems, mismanagement, unrealistic demands, physical or mental fatigue, etc. In contrast, work in heaven will be pleasant and satisfying. There will be no interpersonal conflicts, impractical expectations, or fatigue, and we’ll have the perfect Manager. As Randy Alcorn states in his book *Heaven*, “We’ll also have work to do, satisfying and enriching work that we can’t wait to get back to, work that’ll never be drudgery” (p. 331\).
Another reason we believe that we will work in heaven is that God describes Himself as a worker. When asked by the Pharisees why He was, in their opinion, violating the Sabbath, Jesus replied, “My Father is always at his work to this very day, and I too am working” (John 5:17\). The idea of God’s children working in heaven should come as no surprise, since the Lord Himself works, and “we shall be like him, for we shall see him as he is” (1 John 3:2\).
Believers will have jobs in heaven, just as the angels have special jobs that they carry out in worship and adoration. Angels are “servants” who do God’s bidding (Hebrews 1:7\). The angel who spoke to John called himself “a fellow servant with you” (Revelation 22:9\). There are no [unemployed angels](what-do-angels-do.html) in heaven, and there will be no unemployed saints.
In our current world, we have this command: “Whatever you do, work at it with all your heart, as working for the Lord” (Colossians 3:23\). The work that Christians perform in heaven will have the same goal: to be an act of worship glorifying the Lord. The difference will be that, in eternity, the work that God has prepared for us will be instantly rewarding, constantly refreshing, and perfectly suited for who we were created to be.
|
How does God reveal Himself to us?
|
Answer
The Bible tells us that God reveals Himself to humans in four primary ways. All that God has created in nature discloses who He is. Our consciences (the human mind and heart) bear witness to the existence of God. He reveals Himself to us through His Word and the person of Jesus Christ. The first two ways that God reveals Himself to us are general and limited. But the second two avenues of revelation are personal, full, and complete.
**Creation Reveals God**
Paul said in Romans 1:19–20 that, ever since the creation of the world, God has made the knowledge of Himself evident to all people: “They know the truth about God because he has made it obvious to them. For ever since the world was created, people have seen the earth and sky. Through everything God made, they can clearly see his invisible qualities—his eternal power and divine nature. So they have no excuse for not knowing God” (NLT).
Humans can take in the beauty and splendor all around and recognize that these created things testify to the existence of God, who is the all\-powerful maker of the universe. According to Paul, God has provided sufficient insight into His eternal power and divine attributes through creation so that no one can be excused for missing His existence.
Psalm 19:1–4 declares, “The [heavens proclaim the glory of God](heavens-declare-glory-God.html). The skies display his craftsmanship. Day after day they continue to speak; night after night they make him known. They speak without a sound or word; their voice is never heard. Yet their message has gone throughout the earth, and their words to all the world” (NLT).
Scripture also seems to indicate that the revelation of God in creation is only a tiny glimpse—a small whisper—of who He is and how He wants to be known by humans: “He binds up the waters in his thick clouds, and the cloud is not split open under them. He covers the face of the full moon and spreads over it his cloud. Behold, these are but the outskirts of his ways, and how small a whisper do we hear of him! But the thunder of his power who can understand?” (Job 26:8–9,14, ESV).
**Written on Our Hearts**
The Bible says that God has revealed His existence to humans in their [consciences](conscience.html) by impressing His law on their hearts even before they hear the gospel message: “Even Gentiles, who do not have God’s written law, show that they know his law when they instinctively obey it, even without having heard it. They demonstrate that God’s law is written in their hearts, for their own conscience and thoughts either accuse them or tell them they are doing right” (Romans 2:14–15, NLT).
According to Ecclesiastes 3:11, within the heart of every person God has planted a longing to know Him: “Yet God has made everything beautiful for its own time. He has planted eternity in the human heart, but even so, people cannot see the whole scope of God’s work from beginning to end” (NLT).
God’s purpose for placing this yearning in the human heart is so that we might have a living, personal relationship with Him. The apostle Paul spoke of this internal revelation to the pagan crowds of people in Athens: “His purpose was for the nations to seek after God and perhaps feel their way toward him and find him—though he is not far from any one of us” (Acts 17:27, NLT).
**Through the Person of Jesus Christ**
God has revealed Himself to us with the most clarity and detail in the person of [Jesus Christ](who-is-Jesus.html). He is the living, breathing, flesh\-and\-blood, human presentation of God: “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 1:14\).
Speaking of Jesus, John writes in his gospel: “No one has ever seen God. But the unique One, who is himself God, is near to the Father’s heart. He has revealed God to us” (John 1:18, NLT). Paul told the Colossians, “Christ is the visible image of the invisible God. He existed before anything was created and is supreme over all creation” (Colossians 1:15, NLT). And Jesus said to Philip, “Have I been with you all this time, Philip, and yet you still don’t know who I am? Anyone who has seen me has seen the Father!” (John 14:9, NLT).
The signs and wonders Jesus performed revealed the glory and power of God. The way He lived, the miracles He performed, and His teachings and parables all demonstrated how much the Father cares for us. The way to know the Father and have a relationship with Him is to know the Son, who is the fullness of God’s revelation of Himself (Galatians 4:4–5; Hebrews 1:1–2\).
**Through the Word of God**
One of the greatest ways we get to know the person of Jesus is through the [Word of God](Bible-God-Word.html). The Bible is God’s revelation of Himself and His purposes throughout history. Jesus Himself taught that the Scriptures reveal who He is (Luke 24:27, 44–45; John 5:39\).
The Bible presents us with eyewitness testimony of the revelation of God in Jesus Christ: “For we did not follow cleverly devised stories when we told you about the coming of our Lord Jesus Christ in power, but we were eyewitnesses of his majesty. . . . We ourselves heard this voice that came from heaven when we were with him on the sacred mountain. We also have the prophetic message as something completely reliable, and you will do well to pay attention to it, as to a light shining in a dark place, until the day dawns and the morning star rises in your hearts” (2 Peter 1:16–19\).
From Genesis to Revelation, Scripture is God’s revelation of Himself for all to read and understand.
Many people can acknowledge the fact that there is a God. But God wants us to know Him intimately—to spend all eternity in close fellowship with Him.
|
How do I know if I am a Christian?
|
Answer
Jesus taught that the condition of a person’s heart will manifest itself in his or her behavior: “No good tree bears bad fruit, nor does a bad tree bear good fruit. Each tree is recognized by its own fruit. People do not pick figs from thornbushes, or grapes from briers. A good man brings good things out of the good stored up in his heart, and an evil man brings evil things out of the evil stored up in his heart” (Luke 6:43–45; cf. Matthew 7:16\). So, when considering whether or not you are a Christian, you can consider the kind of fruit that is produced in the life of a Christian:
1\. *Complete trust in Christ’s death and resurrection as sufficient payment for the debt we owe God.* A Christian is one who [trusts Christ](trust-in-Jesus.html) exclusively. Doubts come when we fear we must add something to the work of Christ to ensure our salvation. Ephesians 2:8–9 makes it clear that we are not saved by our works, but by God’s grace alone. No matter how righteous we may appear, none of us come close to earning salvation (Romans 3:23; 5:12; 6:23\). We can neither add anything nor take anything away from the Savior’s sacrifice. When Jesus cried, “It is finished!” He meant that He had paid in full the sin debt of all who trust in Him (John 19:30\). A Christian rests in the gracious promises of God in Christ.
2\. *Obedience.* A Christian is one who obeys the Lord. In our rush to magnify the wonderful grace of God, we often treat [obedience to God](obedience-to-God.html) as optional. But 1 John 3:6–9 says that a person’s attitude toward sin is how we tell who belongs to God and who belongs to the devil. Salvation transforms our hearts (James 1:22\). Romans 6 gives a thorough explanation of why we turn from sin when we are saved: we have died to it and are now alive in Christ. The attitude of a true follower of Jesus is one of sorrow over sin. Proverbs 8:13 says, “To fear the Lord is to hate evil.” A Christian hates his own sin and has a strong desire to turn from it. A Christian loves the Lord and shows that love through obedience (John 14:21\).
3\. *The witness of the Holy Spirit.* A Christian is one who is led and encouraged by the Spirit. Romans 8:16 says, “The Spirit himself testifies with our spirit that we are God’s children.” When we surrender our lives to Jesus, His [Holy Spirit](who-Holy-Spirit.html) comes to indwell us and changes the way we view the world, ourselves, and God. He brings an understanding of spiritual truths we could never before grasp (John 14:26\). He helps us commune with the Father when we don’t know how to pray (Romans 8:26\). He comforts us by bringing to mind the promises of God. He gives us a knowing that quiets our hearts when doubts arise. Romans 8:14 says that “as many as are led by the Spirit of God, these are the children of God.” A Christian has confidence of his or her adoption into God’s family because of the testimony of the Holy Spirit (Romans 8:15\).
4\. *The love of God’s people.* A Christian is one who evinces a sincere love for the family of God. First John 3:14 says, “We know that we have passed from death to life, because we love each other. Anyone who does not love remains in death.” Although we should love and befriend everyone, Christians naturally gravitate toward other Christians. Second Corinthians 6:14–18 explains why. God’s instructions are for us to grow in love by serving our brothers and sisters and helping them bear their loads (Galatians 5:13–14; Ephesians 5:21; 1 Peter 1:22\). A Christian is known for his love for other Christians (John 13:35\).
5\. *Ongoing [discipleship](Christian-discipleship.html).* A Christian is one who continues to “grow in the grace and knowledge of our Lord and Savior Jesus Christ” (2 Peter 3:18\). Jesus did not call us to be fans, but followers. He calls us to deny ourselves, take up our crosses, and follow Him (Luke 9:23\). All Christians go through seasons of greater and lesser growth, but there is always an upward move toward God. It may at times be two steps forward and one step back, but there will be progress. If we continue in the same worldly mindset we had before conversion, chances are that we were never really converted at all. A disciple is one who looks to Christ for instructions. A disciple yearns to be more like Jesus and rids his or her life of distractions, temptations, and obstacles to that goal. When God adopts us as His children, He desires that we take on a family resemblance (Romans 8:29\). A Christian will look more and more like the Savior.
It is good to “examine yourselves to see whether you are in the faith; test yourselves” (2 Corinthians 13:5\). If you question whether or not you are a Christian, then self\-examination is in order. [Doubts about our salvation](salvation-doubt.html) can be troubling, but false assurances are worse. Thankfully, we have Scripture as our guide. There are specific things we can look for when determining the validity of our profession of faith: trust in Christ, obedience to His Word, the presence of the Holy Spirit, love for God’s people, and continued spiritual growth. We don’t need to live in doubt. When Jesus is Lord of our lives and we live to please and honor Him, we can know beyond a doubt that we are Christians (Matthew 6:33; Luke 6:46; John 14:15\).
|
Why did Jesus heal on the Sabbath?
|
Answer
The gospels record several occasions when Jesus performed a healing on the [Sabbath day](Sabbath-day-rest.html). In most of those instances, the healing was followed by a confrontation with the religious leaders (Mark 3:1–6, Luke 6:6–10; 13:10–17; 14:1–6; John 5:1–18\). In another passage, Luke 4:38–41, Jesus heals after teaching in the synagogue on the Sabbath, but no confrontation is recorded, as the miracle was performed in a private home. Jesus knew the Pharisees’ rules regarding the Sabbath, so why did He choose to heal on that day?
It is important to note that Jesus was not violating the law of God when He healed on the Sabbath. He was surely acting against the Pharisaical *interpretation* of the law and against their particular rules. But the Holy One of God, who came to fulfill the law (Matthew 5:17\), did not violate the law. The basic reason that Jesus healed on the Sabbath was that people needed His help. Need knows no calendar.
Jesus healed on the Sabbath in order to reveal the hypocrisy of the [Pharisees’](Pharisees.html) religion. In three passages where Jesus’ healing led to a confrontation, Jesus references how the Jews “worked” on the Sabbath by taking care of their animals, and that work was sanctioned by the Pharisees. In an agrarian society, animal care was a major part of a normal day. Jesus points out their willingness to work on the Sabbath to help an animal: “Doesn’t each of you on the Sabbath untie your ox or donkey from the stall and lead it out to give it water?” (Luke 13:15\), and He rightly calls out their hypocrisy for denying aid to “a daughter of Abraham” (verse 16\). If your religious rules allow for helping animals on the Sabbath, then it should definitely allow for helping people.
When Jesus healed on the Sabbath, He was also challenging the religious leaders with the question of doing good or evil on the Sabbath: “Which is lawful on the Sabbath: to do good or to do evil, to save life or to kill?” (Mark 3:4\). The leaders remained silent and refused to answer. His healing gave them the answer. Doing good and saving life is lawful, even on the Sabbath. Using the Sabbath rule to do evil or to kill is an ungodly perversion of the law.
Let’s take a look at the law in question. The [Torah](what-is-the-Torah.html) is the law proper. But the Pharisees also added their traditions to the law God had given. The religious leaders’ traditions that they combined with the biblical law became as important to them as God’s actual Word. Jesus stood against such additions to the law, rebuking the teachers of the law for “teaching as doctrines the commandments of men” (Mark 7:7, ESV).
The Pharisees’ Sabbath restrictions forbade the following activities: writing, erasing, and tearing; conducting business transactions; shopping; cooking, baking, or kindling a fire; gardening; doing laundry; carrying anything for more than six feet in a public area; moving anything with your hand, even indirectly (with a broom): a broken bowl, flowers in a vase, candles on a table, raw food, a rock, a button that has fallen off (you could move things with your elbow or your breath, but not with your hand). And this is just a partial list.
Compare the complexity and micromanaging of the Pharisees’ rules with the original rule in God’s Word: “Remember the Sabbath day by keeping it holy. Six days you shall labor and do all your work, but the seventh day is a sabbath to the Lord your God. On it you shall not do any work, neither you, nor your son or daughter, nor your male or female servant, nor your animals, nor any foreigner residing in your towns. For in six days the Lord made the heavens and the earth, the sea, and all that is in them, but he rested on the seventh day. Therefore the Lord blessed the Sabbath day and made it holy” (Exodus 20:8–11\). It was simply manmade traditions that defined Jesus’ healing as “work.” So when Jesus healed on the Sabbath, He was challenging the Pharisees’ beliefs as being from man and not from God.
Another reason Jesus healed on the Sabbath was to remind people of why God instituted the Sabbath day of rest. The Sabbath was meant to [benefit people](Sabbath-made-for-man.html) as much as to glorify God: “The Sabbath was made for man, not man for the Sabbath” (Mark 2:27\). The Sabbath helped people recuperate (mentally and physically) after a week of work and redirect their focus from the daily routine to God. Jesus’ healing on the Sabbath was therefore very much compatible with God’s purpose for the Sabbath.
Confronted with Jesus’ undeniable power to heal and restore, the religious leaders passed up their chance to reflect on the possibility that they were wrong. Instead, they dug in their heels and doubled down on their untenable position. Their stubbornness is a good reminder for us of our need to examine our beliefs and ensure they are biblical and in line with the Word of God.
|
What does “peace, peace, when there is no peace” mean in Jeremiah 8:11?
|
Answer
[Jeremiah](life-Jeremiah.html) was a prophet of God, proclaiming that judgment was coming upon Jerusalem. However, Jeremiah was opposed by the king and the priests who did not want to hear his message. In their opinion, Jeremiah’s message of surrendering to [Babylon](Babylon-in-the-Bible.html) amounted to treason. False prophets, who claimed to speak for God, also contradicted Jeremiah’s message. Jeremiah proclaimed bloodshed, destruction, and judgment when Babylon conquered Jerusalem. The false prophets, on the other hand, said that the future of Jerusalem looked bright—Jerusalem could look forward to peace, not war.
The phrase *peace, peace, when there is no peace* is found in Jeremiah 6:14 as well as Jeremiah 8:11\. It is also found in Ezekiel 13:10 and 16\. In all four places, it has the same meaning in the same historical context.
Jeremiah was like a doctor delivering bad news to his patient. His diagnosis was that, unless drastic measures were taken, the patient would die. However, the false prophets gave a “second opinion.” “Don’t listen to Jeremiah,” they said; “you are going to be just fine.” Instead of radical surgery and a drastic change of lifestyle, the priests and false prophets said a light bandage was all that was needed. The following passage is found in Jeremiah 6:13–14 and repeated exactly in Jeremiah 8:10b–11:
“From the least to the greatest,
all are greedy for gain;
prophets and priests alike,
all practice deceit.
They dress the wound of my people
as though it were not serious.
‘Peace, peace,’ they say,
when there is no peace.”
When the priests and false prophets said, “Peace, peace,” they were denying that judgment was on the way. They were giving the people false assurances. The explicit assumption is that Jerusalem and Judah had not committed grievous sins and that God was not displeased with them. In fact, according to the false prophets, God was quite happy with His people and wanted to bless them. They promised “peace, peace!” Unfortunately, their promised peace would not come. The book of Jeremiah bears this out, and, in the end, Jerusalem was destroyed by Babylon, just as God had said.
The [prophet Ezekiel](life-Ezekiel.html) says something similar: “Because \[the false prophets] lead my people astray, saying, ‘Peace,’ when there is no peace, and because, when a flimsy wall is built, they cover it with whitewash, therefore tell those who cover it with whitewash that it is going to fall. Rain will come in torrents, and I will send hailstones hurtling down, and violent winds will burst forth” (Ezekiel 13:10–11\). In the same passage, God says, “So I will pour out my wrath against the wall and against those who covered it with whitewash. I will say to you, ‘The wall is gone and so are those who whitewashed it, those prophets of Israel who prophesied to Jerusalem and saw visions of peace for her when there was no peace, declares the Sovereign Lord”’ (verses 15–17\).
There are still false prophets and religious leaders today who issue false promises of peace when there is no peace. The message of peace and prosperity “sells.” Some preachers and teachers today say that the Christian life is all about peace and prosperity, but God does not promise that. There are others who ignore or downplay the seriousness of sin and teach that God is not concerned with their behavior. Others deny that eternal judgment awaits the unrepentant sinner, even though God has promised just the opposite. These are modern examples of false prophets promising peace when there is no peace.
Paul tells Timothy to “preach the word; be prepared in season and out of season; correct, rebuke and encourage—with great patience and careful instruction. For the time will come when people will not put up with sound doctrine. Instead, to suit their own desires, they will gather around them a great number of teachers to say what their itching ears want to hear. They will turn their ears away from the truth and turn aside to myths” (2 Timothy 4:2–4\). People like to hear good news, and they do not want to hear that hardship may be God’s will for them in this life or that judgment is certain after death. Christians have the job of delivering bad news because the bad news must be embraced before the good news can be effective.
God bore witness against the people to whom Isaiah was sent to minister, calling them “rebellious people, deceitful children, children unwilling to listen to the Lord’s instruction” (Isaiah 30:9\). Such people have closed their ears to the Word of the Lord, and desire to hear only “peace” even when there is no peace. They say to God’s prophets, “Give us no more visions of what is right! Tell us pleasant things, prophesy illusions. . . . Stop confronting us with the Holy One of Israel!” (verses 10–11\).
|
What is the meaning of “streams in the desert” in Isaiah 43:19?
|
Answer
Isaiah 43:19 mentions “streams in the desert” as part of a promise to God’s people: “Behold, I am about to do something new; even now it is coming. Do you not see it? Indeed, I will make a way in the wilderness and streams in the desert” (BSB). The imagery is also rendered “rivers in the dry wasteland” (NLT) and “rivers in the desert” (NASB). In context, God promises that He would make Israel’s captors, Babylon, into captives (Isaiah 43:14\). The Lord, the “Redeemer, the Holy One of Israel,” would deliver Israel from [Babylon](Babylon-in-the-Bible.html).
In Isaiah 43:16–17, God compares Israel’s deliverance from Babylon to their prior exodus from Egypt, when God had “made a way through the sea, a path through the mighty waters” (verse 16\). The Lord promises that He will now do “a new thing” (verse 19\):
“Indeed, I will make a way in the wilderness
and streams in the desert. . . .
I provide water in the wilderness
and rivers in the desert,
to give drink to My chosen people” (verses 19–20, BSB).
The result is that “the people I formed for Myself will declare My praise” (verse 21, BSB).
Just as God had provided a way through the Red Sea during Israel’s exodus from Egypt (Exodus 14:21\), so would He provide “streams in the desert” for them on their return from exile in Babylon. The Lord would provide all they needed to leave Babylon and reestablish their home in the Promised Land. Even when there appears to be no way, God makes a way for those who trust in Him. That way would be as miraculous as “streams in the desert.”
The picture of streams in the desert is a common one in Scripture, as God encourages His people in need. In Isaiah 41, the Lord promises His people that, in their frailty, He will supply:
“The poor and needy search for water,
but there is none;
their tongues are parched with thirst.
But I the LORD will answer them;
I, the God of Israel, will not forsake them.
I will make rivers flow on barren heights,
and springs within the valleys.
I will turn the desert into pools of water,
and the parched ground into springs” (verses 17–18\).
In Psalm 126:3, the faithful pray, “Restore our fortunes, Lord, like streams in the Negev.”
Jesus likened the gift of His Spirit to [living water](living-water.html): “Let anyone who is thirsty come to me and drink. Whoever believes in me, as Scripture has said, rivers of living water will flow from within them” (John 7:37–38\). Jesus used a similar metaphor when He spoke to the Samaritan woman at the well: “Whoever drinks the water I give them will never thirst. Indeed, the water I give them will become in them a spring of water welling up to eternal life” (John 4:14\).
A classic devotional book titled *Streams in the Desert* was published in 1925 by Mrs. Lettie Cowman, a pioneer missionary in Japan and China. She compiled her devotional during her husband’s terminal illness, and the result has brought comfort to countless readers who also face difficult times.
|
Who was Baruch in the Bible?
|
Answer
There are several men in the Bible named Baruch. The name *Baruch* means “blessed” and is still in use today.
Nehemiah mentions the name *Baruch* three times, referring to two or perhaps three different individuals (see Nehemiah 3:20; 10:6; and 11:5\). Little information is given about these individuals other than that they were involved in various activities during Nehemiah’s governance of Jerusalem.
The most well\-known Baruch in the Bible is the scribe and perhaps servant of [Jeremiah the prophet](life-Jeremiah.html). As Jeremiah received messages from the Lord, he dictated them to Baruch, who wrote them down.
What is at issue in the book of Jeremiah is Jeremiah’s pronouncement that the king of [Babylon](Babylon-in-the-Bible.html) would be victorious against Israel. This victory would be proof positive that the Lord was displeased with the practices of the people and the leadership of Judah. Of course, those in leadership did not want to hear this.
In Jeremiah 32:11–16, Jeremiah buys a piece of land and puts Baruch in charge of handling all of the legal requirements regarding the deed. This was a prophetic act: “The Lord Almighty, the God of Israel, says: Houses, fields and vineyards will again be bought in this land” (verse 15\). This was a message of hope because the judgment would not last forever. Israel would be restored, and normal activities would resume.
In chapter 36, Jeremiah is commanded to write down all the words the Lord gives him. It seems clear that the command was not that Jeremiah himself commit the words to the scroll because he called on Baruch to do the actual writing:
“In the fourth year of Jehoiakim son of Josiah king of Judah, this word came to Jeremiah from the Lord: ‘Take a scroll and write on it all the words I have spoken to you concerning Israel, Judah and all the other nations from the time I began speaking to you in the reign of Josiah till now. Perhaps when the people of Judah hear about every disaster I plan to inflict on them, they will each turn from their wicked ways; then I will forgive their wickedness and their sin.’ So Jeremiah called Baruch son of Neriah, and while Jeremiah dictated all the words the Lord had spoken to him, Baruch wrote them on the scroll” (verses 1–4\).
Once the words were written down, they needed to be read. Jeremiah was not allowed on the temple grounds due to previous altercations with the leadership, so he sent Baruch to read the message to all who would listen (Jeremiah 36:5–10\.)
Some of the leaders heard what Baruch read and asked him to read it to them again, which he did (Jeremiah 36:11–15\). After they heard all the words Baruch read from the scroll, they became fearful and said, “We must report all these words to the king” (verse 16\). Then they asked Baruch about the source of the prophecy, and Baruch explained that Jeremiah had dictated all the words and that Baruch had written them in ink on the scroll (verses 17–18\). Then the officials said to Baruch, “You and Jeremiah, go and hide. Don’t let anyone know where you are” (verse 19\). However, the leaders kept the scroll to read to the king. During the course of their audience with the king, every time several columns had been read, the king cut them from the scroll and threw them into the fire. Eventually, the whole scroll had been burned up, but not before the king heard the word of the Lord (see verses 20–26\.)
“After the king burned the scroll containing the words that Baruch had written at Jeremiah’s dictation, the word of the Lord came to Jeremiah: ‘Take another scroll and write on it all the words that were on the first scroll, which Jehoiakim king of Judah burned up.’ . . . So Jeremiah took another scroll and gave it to the scribe Baruch son of Neriah, and as Jeremiah dictated, Baruch wrote on it all the words of the scroll that Jehoiakim king of Judah had burned in the fire. And many similar words were added to them” (Jeremiah 36:27–28, 32\). Burning the scroll could do nothing to prevent the words from coming to pass, and a new scroll was prepared. God’s Word will endure.
In chapter 43, Jeremiah speaks his message from the Lord, and some prominent men charge that Baruch is actually prompting Jeremiah to bring the message of judgment (see verses 1–3\).
The final mention of Baruch is in Jeremiah 45\. Although the message of judgment was from the Lord, Baruch and Jeremiah sorrowed to think that the city and nation they loved would be destroyed in judgment: “When Baruch son of Neriah wrote on a scroll the words Jeremiah the prophet dictated in the fourth year of Jehoiakim son of Josiah king of Judah, Jeremiah said this to Baruch: ‘This is what the Lord, the God of Israel, says to you, Baruch: You said, “Woe to me! The Lord has added sorrow to my pain; I am worn out with groaning and find no rest.” But the Lord has told me to say to you, “This is what the Lord says: I will overthrow what I have built and uproot what I have planted, throughout the earth. Should you then seek great things for yourself? Do not seek them. For I will bring disaster on all people, declares the Lord, but wherever you go I will let you escape with your life”’” (verses 1–5\).
Here God promises that, even though the devastation will be great and even though it will be a sorrow for Baruch, he personally will be spared. The Lord cautions Baruch not to seek great things for himself. He should be satisfied with the deliverance that the Lord has promised.
This final word to Baruch is also pertinent to Christians. Christians live in a world that is doomed to destruction. A Christian who seeks great things for himself or seeks to become great on earth is shortsighted. Christians should simply be faithful to do what God requires and rejoice in the fact that they will escape the coming judgment.
|
What language did Adam and Eve speak?
|
Answer
The Bible does not tell us what language [Adam and Eve](Adam-and-Eve-questions.html) spoke. The only hint we get is when Adam called his wife “woman” because she was taken “out of man” (Genesis 2:23\). The Hebrew word for “man” is *ish* and the Hebrew word for “woman” is *ishah*. But, before concluding that Adam and Eve spoke Hebrew because of this word play, we should also note that there is similar word play in English: *man* and *woman* are similar words. It is also possible that in Genesis Moses is simply giving a Hebrew equivalent of whatever language they spoke, just as English versions give an English equivalent.
Another clue is found in Genesis 3:20: “The man named his wife Eve, because she was the mother of all the living.” In Hebrew, the word for “Eve” and the word for “living” have a similar sound. There is no equivalent in English. The English word *Eve* sounds more like the end of something than the beginning. However, our word *Eve* is from the Latin *Eva*, which sounds somewhat similar to the Hebrew word *havvah*, which sounds somewhat similar to the Hebrew word for “live.”
We really have no idea what language Adam and Eve spoke. The evidence in Genesis can easily be explained as a Hebrew translation of whatever the original language was. We should also remember that the languages were confused at [Babel](Tower-of-Babel.html), and the “original language” may have been lost there (Genesis 11\). Even if the original language was some form of what we know today as Hebrew or some other Semitic language, languages change over time. Fluent English speakers often have trouble with Shakespeare’s Elizabethan English, barely 400 years old, not to mention Chaucer’s Middle English, barely 150 years older than that. And the Old English of *Beowulf*, written some 350 years before Chaucer, is hardly recognizable as English at all and must be translated to be understood by today’s readers. It is most likely that whatever language Adam and Eve spoke is completely lost to us today, even if it eventually morphed into what was called Hebrew at the time of Moses.
|
What did God do on the seventh day of creation?
|
Answer
On the seventh day of creation, God [rested](God-rest-seventh-day.html) from His work of creating all things (Genesis 2:2–3\). The universe and all that is contained within it, including the earth, all its creatures, and mankind, were created during six days, and by the seventh day the Lord was done creating (Genesis 2:2\).
Most versions of the Bible state that God “rested” on the seventh day of creation, but this does not mean that He was tired or needed to refresh Himself through rest (see Psalm 121:4; Isaiah 40:28\). It was only a “rest” in the sense that it was a cessation of work. The NET Bible states that “he ceased on the seventh day all the work that he had been doing” (Genesis 2:2\). God was not fatigued from creating the heavens and the earth, but rather had finished creating. All He had created was declared “very good,” and therefore creation was complete (Genesis 1:31—2:1\).
Significantly, the Hebrew word for “rest” in Genesis 2:2 is also used in the Pentateuch to refer to the observance of the Sabbath day (Exodus 34:21; Leviticus 23:32\). The Sabbath day command in the law was based on the principle of God’s “resting” or “ceasing” from work on the seventh day of creation (Exodus 20:11\). As Genesis 2:3 states, “So God blessed the seventh day and made it holy, because on it God rested from all his work that he had done in creation” (ESV).
An important point about God’s rest on the seventh day is that He only ceased from new creative work, not from all activity. God is not distant from His creation, nor did He leave the universe to run by itself from that point. The Lord is still intimately involved in all He has created. Jesus affirmed this when He stated, “My Father is always at his work to this very day, and I too am working” (John 5:17\). God continually upholds and sustains His creation (Colossians 1:17; Hebrews 1:3\). It’s just that the Lord is no longer creating new things *ex nihilo*, such as making new planets or commanding new animals into being. God’s rest from His work of creation demonstrates that He is no longer creating as He did during the six days the heavens and the earth were made.
The book of Hebrews identifies the [Lord Jesus](Jesus-Sabbath.html) as the ultimate Sabbath rest (Hebrews 4:9–11\). Christ alone satisfies the requirements of the law, and He alone provides the sacrifice that atones for sin. He is God’s plan for us to cease from our own laboring to earn salvation, because He sanctifies and makes holy all who believe in Him.
|
Who was Ahithophel in the Bible?
|
Answer
Ahithophel was originally the counselor of [King David](life-David.html), but he later betrayed David, aiding [Absalom](who-was-Absalom.html) in his rebellion to overthrow David’s kingship. Ahithophel was well\-known for his advice, so much so that “Absalom followed Ahithophel’s advice, just as David had done. For every word Ahithophel spoke seemed as wise as though it had come directly from the mouth of God” (2 Samuel 16:23, NLT). Ahithophel had the gift of wisdom.
After Absalom captured Jerusalem, Ahithophel’s first piece of advice to him was that he sleep with all his father’s concubines—in a public manner—so as to become a “stench in your father’s nostrils,” and to strengthen his following (2 Samuel 16:21–22\). In those days, taking possession of a king’s [concubines](concubine-concubines.html) was a declaration of one’s right to the throne. This fulfilled God’s word to David after his adultery with Bathsheba: “This is what the Lord says: ‘Out of your own household I am going to bring calamity on you. Before your very eyes I will take your wives and give them to one who is close to you, and he will sleep with your wives in broad daylight. You did it in secret, but I will do this thing in broad daylight before all Israel’” (2 Samuel 12:11–12\). Absalom followed the advice of Ahithophel and performed this wicked act on the top of the palace roof for all Israel to see (2 Samuel 16:22\).
When Absalom began his rebellion, King David knew that Ahithophel’s advice would be dangerous in the hands of his son. During his escape up the Mount of Olives, David prayed to the Lord that Ahithophel’s counsel would be turned into foolishness (2 Samuel 15:31\). In answer to David’s prayer, when David reached the summit of the Mount of Olives, he met [Hushai](Hushai-in-the-Bible.html) the Arkite. David sent Hushai back to Absalom in Jerusalem as a secret agent to frustrate the advice of Ahithophel (2 Samuel 15:32–37\). In Jerusalem Hushai pledged his loyalty to Absalom but began to give advice to work to David’s benefit (2 Samuel 17:14\).
Absalom asked his counsellors what next step he should take. Ahithophel said to pursue David immediately with an army of twelve thousand men and “attack him while he is weary and weak” (2 Samuel 17:1\). Hushai, however, counselled Absalom to delay the attack, form a larger force, and totally annihilate David and his men (verses 7–13\). Absalom chose to follow the advice of Hushai and reject Ahithophel’s counsel. This was of God, since “the Lord had determined to frustrate the good advice of Ahithophel in order to bring disaster on Absalom” (verse 14\).
When Absalom rejected his advice, Ahithophel’s pride was injured, and “he put his house in order and then hanged himself” (2 Samuel 17:23\). In following Hushai’s advice, Absalom was defeated and received the punishment due his rebellion (2 Samuel 18:6–15\).
Because of Ahithophel’s betrayal of David, many scholars see him as a type of [Judas Iscariot](Judas-Iscariot.html). Just as David’s counselor betrayed him, so also did Jesus’ disciple Judas betray Him. Similarities between Ahithophel and Judas include the following:
• they both were trusted friends who betrayed their friend (2 Samuel 15:31; Matthew 26:14–16\).
• they both sided with the enemy to plot their king’s death (2 Samuel 17:1–4; Luke 22:2–6\).
• they both hanged themselves once the betrayal was complete (2 Samuel 17:23; Matthew 27:5\).
In Psalm 41:9 David laments, “Even my close friend, someone I trusted, one who shared my bread, has turned against me.” This is, most immediately, a reference to the treachery of Ahithophel. But it is also a prophetic reference to Judas, as Jesus points out in John 13:18, where He quotes Psalm 41:9\. Like Judas, Ahithophel will forever be remembered as a traitor.
|
What is pastor worship?
|
Answer
*Pastor worship* is a term applied to the act of elevating a pastor or other spiritual leader to an unhealthy degree. Through the internet, we have access to an almost unlimited amount of Christian teaching; that, coupled with the fact that we are naturally prone to idolatry, can lead people to put their favorite pastor on a pedestal. And, since pastors are human, they can fall to the temptation of craving admiration and actually encourage such behavior.
Pastor worship can be overt, but most often it is subtle. It is good and right for a congregation to appreciate their pastor and show that appreciation in a myriad of ways. But when, in the heart of a believer, appreciation for the pastor crosses over into preoccupation or veneration, pastor worship is the result.
Pastor worship can reveal itself in how the congregation speak of their pastor. In conversations about their church, does the topic always center on the pastor—who he is, what he’s overcome, his great gifts? After a service, what is the takeaway: what God was saying through His Word, or how powerfully God was using the pastor? Do the members of a church feel the need to consult their pastor about everything, viewing him as the fountain of wisdom? Do members gush when speaking of the virtues of their pastor?
A Christian pastor’s role is not to stand on a pedestal but to teach God’s Word through preaching and discipling and to lead the church as a shepherd leads his sheep. This analogy of a shepherd and flock is seen in John 10, where Jesus presents Himself as the [Good Shepherd](Good-Shepherd.html) (John 10:11, 14\). A shepherd cares for his sheep; he has spent time with them and knows them. Jesus used the two\-way relationship between shepherd and sheep as an example to show the importance of a leader who wants the best for his followers.
As Jesus was preparing His last instructions for His disciples after His resurrection, He gave Peter specific instructions: “When they had finished breakfast, Jesus said to Simon Peter, ‘Simon, son of John, do you love me more than these?’ He said to him, ‘Yes, Lord; you know that I love you.’ He said to him, ‘Feed my lambs.’ He said to him a second time, ‘Simon, son of John, do you love me?’ He said to him, ‘Yes, Lord; you know that I love you.’ He said to him, ‘Tend my sheep.’ He said to him the third time, ‘Simon, son of John, do you love me?’ Peter was grieved because he said to him the third time, ‘Do you love me?’ and he said to him, ‘Lord, you know everything; you know that I love you.’ Jesus said to him, ‘Feed my sheep’” (John 21:15–17, ESV).
The charge to Peter is the same as the charge to a pastor in any age. The pastor is to feed Jesus’ sheep. They are not his sheep; they belong to Christ, so the pastor has a serious responsibility to properly care for the believers that God places under his care. Every pastor will answer at the end of the age for how he did, as God’s chosen servant, to care for the people won by God’s Son. Every pastor who keeps this perspective will eschew pastor worship among his congregation.
Even with this grave responsibility, some who are in a pastor’s position seek to elevate themselves or turn a blind eye to pastor worship. It may be in the interest of building a bigger church—and the problem of pastor worship can become greater with a larger audience. Perhaps the pastor is a good communicator, so more and more people want to hear him speak. Whatever the cause of pastor worship, it is idolatry when a Christian comes to depend on his or her pastor in an unhealthy way. Pastors and churches must be careful to acknowledge four basic and essential truths about church leaders. This list is not exhaustive but focuses on the issues that may lead to pastor worship:
First, pastors, teachers, and [elders](duties-elder-church.html) must recognize the serious nature of their task. Pastors must have a clear sense of God’s call, be properly trained to teach accurately, understand their role as an undershepherd representing Jesus, and serve, not be served.
Second, pastors must be accountable to peers in leadership, other pastors, or elders in the church. The church should be led by a consensus that comes through prayer, not by one individual’s dictates.
Third, the people in the church are to be subject to the proper biblical authority but must test all things according to Scripture (see Acts 17:11\). The pastor serves the church by the affirmation of the congregation and elders or leaders. That makes the initial selection of a pastor a critical decision.
Fourth, the pastor is most effective when leading *his* flock and not attempting to appeal to a flock he doesn’t see or know. To elevate a pastor’s teaching through social media, online streaming, or various other platforms may lead to the temptation for the pastor to pursue Christian “celebrity.” But broad popularity is not the goal of a good pastor or his church leadership.
Most pastors do not wish to be set on a pedestal, and they do not want the unrealistic expectations that come with pastor worship. They would much rather their congregation see them as fallible men, spiritual works in progress standing in the need of prayer.
|
What does it mean that Christ is in us?
|
Answer
Many passages of Scripture communicate that Jesus Christ lives within those who trust Him for salvation (2 Corinthians 13:5\). While this is an astonishing truth, it isn’t easy to grasp. Not only is Jesus Christ alive today, but through God’s Holy Spirit—called the “Spirit of Christ” in Romans 8:9—He lives and dwells within every child of God. The life of Christ in us is our hope of eternal glory. The apostle Paul called the indwelling of Christ a great mystery: “To them God has chosen to make known among the Gentiles the glorious riches of this mystery, which is Christ in you, the hope of glory” (Colossians 1:27\).
Paul often spoke of Christ taking up residence in the hearts of those who accept Him as Lord and Savior. When he prayed for the believers in Ephesus, Paul longed for their faith to deepen so that Christ would be at home in their hearts: “I pray that from his glorious, unlimited resources he will empower you with inner strength through his Spirit. Then Christ will make his home in your hearts as you trust in him. Your roots will grow down into God’s love and keep you strong” (Ephesians 3:16–17, NLT).
When a person believes in Jesus, he or she is united to Christ, first in His death and then in the newness of His resurrection life. The apostle Paul said, “I have been [crucified with Christ](crucified-with-Christ.html) and I no longer live, but Christ lives in me. The life I now live in the body, I live by faith in the Son of God, who loved me and gave himself for me” (Galatians 2:20\). Paul explained to the church in Rome, “For we died and were buried with Christ by baptism. And just as Christ was raised from the dead by the glorious power of the Father, now we also may live new lives. Since we have been united with him in his death, we will also be raised to life as he was” (Romans 6:4–5, NLT).
Our old selves—full of rebellion, sin, and unbelief—died with Christ, who paid the penalty for our sins on the cross. Through our union with Christ in His death, we are made alive by God’s Spirit to walk in the newness of life because we have been made right with God (Romans 8:10\). Our lives become a vehicle to display the life of Christ: “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. But we have this treasure in jars of clay to show that this all\-surpassing power is from God and not from us. We are hard pressed on every side, but not crushed; perplexed, but not in despair; persecuted, but not abandoned; struck down, but not destroyed. We always carry around in our body the death of Jesus, so that the life of Jesus may also be revealed in our body” (2 Corinthians 4:6–10; see also Galatians 1:15–16\).
In our ordinary human condition of weakness, we are but [jars of clay](treasures-in-jars-of-clay.html) holding a priceless treasure—the life of Christ in us. The challenges we face, the persecution, trials, hardship, and suffering we endure, serve to pour out the all\-surpassing power of God and reveal the life of Jesus Christ to those around us. We can rest assured that we will not be overcome in all these afflictions because we have the treasure of Jesus Christ living in us.
In 2 Corinthians 2:15, Paul likened the lives of those who share the gospel to “a Christ\-like fragrance rising up to God” (NLT) and “the pleasing aroma of Christ among those who are being saved and those who are perishing” (NIV). With Christ in us, as we spread the good news of salvation in Jesus, we diffuse His fragrance to a lost and dying world.
In 1 Corinthians 6:19, Paul states, “Do you not know that your bodies are temples of the Holy Spirit, who is in you, whom you have received from God? You are not your own.” After we receive Jesus as Lord, He becomes our master. In the booklet *My Heart Christ’s Home* (InterVarsity Press, 1954\), author Robert Munger imaginatively describes the Christian life as a house. When Jesus enters, He goes from room to room. In the library of our minds, Christ sorts through the garbage, cleaning out the worthless trash. In the kitchen, he deals with our unhealthy appetites and sinful desires. At the dining room table, He serves us the bread of life to satisfy our hungry souls and pours living water for us to drink and never be thirsty again. Through dark hallways and closets, Jesus uncovers all the places where sin hides. He works His way through every nook and cranny until His love, mercy, forgiveness, and grace have filled every space. This allegory presents a beautiful picture of what it means to have Christ in us.
|
What is the significance of Malta in the Bible?
|
Answer
Malta (also called Melita) is a rocky island located sixty\-two miles south of Sicily in the Mediterranean Sea. The island is about seventeen miles long and nine wide. It is mentioned in Scripture as the place where Paul was shipwrecked on his [journey to Rome](Paul-fourth-missionary-journey.html) (Acts 28:1\). At the time of Paul’s visit, Malta was part of the Roman Empire and overseen by an official named Publius (verse 7\).
Malta is significant in the Bible because God used a shipwreck and Paul’s status as a Roman prisoner to bring the gospel to a people who would have otherwise never heard it. Luke records the shipwreck in great detail in Acts 28 and says that the islanders were kind and friendly to the shipwrecked crew and passengers, giving them shelter, food, and hospitality when they washed up on the shore. The bay on the east side of Malta where Paul’s ship ran aground is now called the “Bay of Paul” or “St. Paul’s Bay.”
The night of the shipwreck on Malta, Paul was gathering a bunch of sticks for a fire on the beach. As he threw the sticks into the fire, a deadly viper bit his hand (Acts 28:1–3\). The islanders who saw it declared that the gods must be punishing Paul for murder or some such crime (verse 4\), but, when Paul suffered no harm, they decided he must be a god (verses 5–6\). The chief official of Malta then took care of Paul and his friends for three days. While staying in his home, Paul had the opportunity to heal the official’s father, who was sick with fever and dysentery. Soon, the rest of the islanders brought their sick for Paul to heal (verses 7–10\).
Paul, still technically a Roman prisoner, stayed on Malta for three months before another ship could take them all to Rome. The miracles Paul performed earned the respect of the Maltese people, and the gospel was uplifted. The relationship between Paul and the people of Malta was so friendly that, by the time another ship was ready to transport them on to Rome, the people loaded the missionaries down with supplies and bid them a good journey (Acts 28:10\).
What happened in Malta is important because it showcases another example of God using disasters to bring about His plan. Paul had been arrested. He was a prisoner. Then the ship on which he was being transported was caught in a terrible storm. For two weeks the sailors fought the storm, barely eating or sleeping (Acts 27:14–20\). Then the ship ran aground and broke apart. Everyone on board had to swim for the shore. None of those events were good in themselves. But as Paul had written earlier, “In all things God works for the good of those who love him, who have been called according to his purpose” (Romans 8:28\). The shoreline the refugees found was that of Malta. The people of Malta had never heard the gospel. God in His wisdom had arranged for His premier evangelist to wash up on their shore with no way to leave until the whole island had heard the good news.
On Malta, Paul was bitten by a venomous snake. The island official’s father was deathly ill (Acts 28:3, 8\). Both of these tragic events became opportunities for God to show Himself strong and reveal Himself to those who had no knowledge of Him. God used imprisonment, shipwreck, snakebite, and illness to accomplish His good plan. Through it all, God’s message to Paul was “Do not be afraid” (Acts 27:24\).
To paraphrase Joseph’s words in Genesis 50:20, “What Satan intended for evil, God intended for good, for the salvation of many.” Many on Malta believed in the Lord Jesus Christ. God still uses tragedies in our lives to bring about His good plan. When our lives are surrendered to Him, no event is wasted. No heartache, no disappointment, no pain is meaningless when we entrust it to the One who knows the end from the beginning (Isaiah 46:9–11\). Malta reminds us of that promise.
|
What is a believer?
|
Answer
In the New Testament, the word *believer* is used for a person who is convinced that Jesus is the Messiah and the author of salvation. The Greek word usually translated “believer” or “believing” carries the idea of faithfulness and loyalty (John 20:27; Acts 16:1; 2 Corinthians 6:15\). A believer is one who faithfully trusts in Jesus Christ.
A believer is one who has received the truth that Jesus Christ is the Son of God into their hearts, resulting in a new creation (John 1:12; 2 Corinthians 5:17\). A believer does more than hear Jesus’ words and accept what He said about God; a believer allows the information to change him (see John 2:23–24\). Saving [faith](faith-in-Jesus.html) is more than mental acceptance of the facts regarding Christ; it involves repentance and unreserved commitment to Him. True believers are those who hear the Word of God, believe it in their hearts, and recognize the value of the message to the extent that they take up their crosses to follow Jesus (Luke 9:23; 14:26–33\).
In the Bible, believers were also called [disciples](Christian-disciple.html). A disciple is one who actively pursues becoming like the one he or she admires. The disciples of Jesus were so committed to becoming like Him that their detractors began calling them “little Christs,” or “Christians” (Acts 11:26\). The unbelievers may have meant the term as an insult, but such a name is the highest compliment believers can receive. Our goal as believers is to be “little Christs” in our words, actions, and values (Romans 8:29\).
Sadly, the term [*Christian*](meaning-of-Christian.html) has lost most of its meaning in our secular world. It has come to mean one’s religious preference, akin to *Buddhist*, *Muslim*, or *atheist*. Today, many people call themselves “Christians” or “believers,” but the label has more to do with culture or upbringing than true faith in Christ. Not so in the first century. Believers lived quite differently from their unbelieving peers. They may have come from any number of wicked pasts, but they had been redeemed and transformed by the power of the Holy Spirit (1 Corinthians 6:9–11\). There were no cultural benefits of being a believer. To believe in Jesus of Nazareth as the promised Messiah often meant [persecution](Christian-persecution.html), rejection, and even death (Acts 8:1; 1 Thessalonians 3:7; 2 Corinthians 4:8–10\).
Believers “seek first the kingdom of God and His righteousness” (Matthew 6:33\). Such faith often comes at a high cost relationally, socially, financially, and even physically. Jesus warned prospective believers to “count the cost” of following Him (Luke 14:25–33\). Paul warned that “everyone who wants to live a godly life in Christ Jesus will be persecuted” (2 Timothy 3:12\). Believers across the world are right now suffering for their faith, just as Paul and the other apostles did. Even in nations once free, believers are facing increasing hostility toward the exercise of their faith.
A believer has many promises of God to comfort and encourage him and motivate him to greater service. A believer has experienced the new birth: “Everyone who believes that Jesus is the Christ is born of God” (1 John 5:1\). A believer has a relationship with God that sets him free from his old life of guilt, shame, and sin (John 8:36; Romans 8:2\). A believer experiences a love like no other and is empowered to love others (John 10:11; Romans 5:8; 1 John 4:11\). A believer has access to God’s presence and fellowship with the Holy Spirit, who comforts, protects, leads, and guides (Ephesians 2:13, 18; Hebrews 4:16; John 14:16–18\).
Jesus said, “Enter through the [narrow gate](narrow-gate.html). For wide is the gate and broad is the road that leads to destruction, and many enter through it. But small is the gate and narrow the road that leads to life, and only a few find it” (Matthew 7:13–14\). Believers are those who have found the narrow road that leads to life and remain steadfastly on it no matter who or what opposes them (John 8:31; 2 John 1:9\).
|
What does it mean that “this is the day that the Lord has made” (Psalm 118:24)?
|
Answer
Psalm 118:24 is a celebratory Bible verse often cited in Sunday worship services and wedding ceremonies. The full verse reads, “This is the day that the LORD has made; let us rejoice and be glad in it” (Psalm 118:24, ESV). Historically, the passage was part of a liturgy of praise in which worshipers recognized a feast day for giving thanks to God. With these words, the people acknowledged that God had established the day for a special purpose, and, therefore, they would carry out His purpose by rejoicing and being glad in it.
Psalm 118 is the last of the “Hallel” or “praise” psalms (Psalms 113—118\). These psalms were sung by the Jewish people in their joyous annual festivals, and especially as part of the [Passover](what-is-Passover.html) meal observances. The language and theme of Psalm 118 link it decisively to Israel’s exodus from Egypt. It was recited in remembrance of God’s great love and deliverance in freeing them from bondage to their cruel enemies.
The tone of Psalm 118 is joyful and trusting and seems to have been specifically composed for a service of thanksgiving. The author, or celebrant, enters the temple courts together with a company of worshipers and gives thanks to the Lord in a sort of liturgy involving the congregation and ministers of the sanctuary. After inviting the community to unite in thanksgiving and praise (verses 2–4\), the writer celebrates the Lord’s steadfast love, His deliverance from death, and His ongoing protection and care.
The entire psalm commemorates God’s victory over the enemies of Israel (Psalm 118:10–17\). In this context, we can fully understand the statement, “This is the day that the Lord has made.” The people were recognizing that this day of feasting and celebration was the Lord’s doing. Because the Lord had triumphed over their enemies, God’s people could now praise and worship Yahweh for His victory. In other words, the people were declaring, “This is the day we remember when the Lord defeated our enemies.” The New International Version renders the verse like so: “The LORD has done it this very day; let us rejoice today and be glad.” They had been delivered, and the Lord had made it happen.
Psalm 118 also contains multiple Messianic references. Jesus quoted the psalm to describe how His own people would reject him as the [cornerstone](Jesus-Christ-cornerstone.html), and the apostle Peter furthered the same theme (Psalm 118:22, cf. Matthew 21:42; 1 Peter 2:6–8\). When Christ [entered triumphantly](triumphal-entry.html) into Jerusalem, the people quoted from this psalm, as well (Psalm 118:26; cf. Matthew 21:9\).
By living on earth, dying on a cross, and resurrecting to life again, Jesus Christ accomplished complete victory over all God’s enemies. This is the day that the Lord had made—the day that found its fulfillment in Jesus Christ! Today, believers in Jesus can rejoice and be glad because we live in a brand\-new day of triumph. [Death](Jesus-Christ-conquered-death.html) and hell have been conquered through the sacrifice of Jesus Christ (2 Timothy 1:10; Revelation 1:18\). Everyone who believes in Him will never die but, instead, be given life eternal (John 3:16; 11:25–26\).
For the children of God, every day is the day the Lord has made. Christians can rejoice and be glad for God’s enduring love, His deliverance from sin and death, His constant protection and care, and His gift of eternal life in Christ.
|
What does it mean to “bless the Lord, O my soul” in Psalm 103:1?
|
Answer
Psalm 103 opens with this rousing exhortation: “Bless the LORD, O my soul, and all that is within me, bless his holy name!” (verse 1, ESV). The same command to “bless the Lord, O my soul!” is repeated in the next verse (Psalm 103:2, NKJV), at the end of the psalm (verse 22\), and twice again in Psalm 104, verses 1 and 35\. Psalm 103 begins with an individual blessing the Lord with his soul, and it ends with the angels and all of creation joining in (verses 20–22\).
The phrase *O my soul* refers to the author’s total being—his inner self. The New Living Translation renders the meaning of *soul* here in Psalm 103:1 more transparently: “Let all that I am praise the LORD; with my whole heart, I will praise his holy name.” When we bless the Lord with our soul, we are praising Him with our whole hearts—with all that we are and everything we have within us.
In addition to “soul,” the Enhanced Strong’s Lexicon gives several English meanings for the original Hebrew word (*nephesh*), including “heart,” “myself,” “self,” “the breathing substance,” “living being,” “inner being of a person,” “the man himself.”
To “bless” the Lord is to [praise Him](praise-the-Lord.html). The author of Psalm 103 reminds himself and the people of God always to remember to praise the Lord with wholehearted concentration for His love, goodness, compassion, forgiveness, and salvation: “Let all that I am praise the LORD; may I never forget the good things he does for me. He forgives all my sins and heals all my diseases. He redeems me from death and crowns me with love and tender mercies. He fills my life with good things. My youth is renewed like the eagle’s!” (Psalm 103:2–5, NLT).
We bless the Lord with our soul when we shake off apathy, absentmindedness, and any negativity that may have crept into our lives. As we use our minds to remember all that God has done for us, we stir up a passionate response of praise and worship that bubbles up from our innermost being.
When the people of Israel recognized that the Lord had not dealt with them according to their sins, they praised Him enthusiastically for His [unfailing love](unfailing-love.html): “He revealed his character to Moses and his deeds to the people of Israel. The LORD is compassionate and merciful, slow to get angry and filled with unfailing love. He will not constantly accuse us, nor remain angry forever. He does not punish us for all our sins; he does not deal harshly with us, as we deserve. For his unfailing love toward those who fear him is as great as the height of the heavens above the earth. He has removed our sins as far from us as the east is from the west” (Psalm 103:7–12, NLT). In the same way, when we wholeheartedly give voice to our thankfulness for God’s mercy and grace toward us as sinners, we bless the Lord with our soul.
Psalm 103 is profoundly evangelical and a favored anthem of sinners. Similar exhortations to bless the Lord with our whole being can be observed throughout Psalms: “Why, my soul, are you downcast? Why so disturbed within me? Put your hope in God, for I will yet praise him, my Savior and my God” (Psalm 42:5; see also Psalm 42:11; 43:5; 104:1\). From the people of ancient Israel to the humblest of sinners today, we bless the Lord with our soul when we think of God’s graciousness toward us and His abounding, steadfast love: “The LORD is like a father to his children, tender and compassionate to those who fear him. For he knows how weak we are; he remembers we are only dust” (Psalm 103:13–14, NLT).
We bless the Lord with our soul when we don’t hold anything back in our praise and worship of Him: “My heart, O God, is steadfast; I will sing and make music with all my soul. Awake, harp and lyre! I will awaken the dawn. I will praise you, LORD, among the nations; I will sing of you among the peoples. For great is your love, higher than the heavens; your faithfulness reaches to the skies” (Psalm 108:1–4\).
|
What does it mean to judge not lest you be judged (Matthew 7:1)?
|
Answer
“Judge not lest you be judged” is a snippet from Christ’s great [Sermon on the Mount](sermon-on-the-mount.html) (Matthew 5:3—7:27\). In Matthew 7, Jesus turns to the topic of judging others. Sadly, the passage is one of the most misunderstood and misapplied teachings in Scripture by believers and non\-believers alike. In his commentary on Matthew, Stuart Weber gives this excellent summary of the correct meaning of Matthew 7:1: “Do not judge others until you are prepared to be judged by the same standard. And then, when you exercise judgment toward others, do it with humility” (*Holman New Testament Commentary*, Vol. 1, p. 96\).
When Jesus said, “[Judge not](do-not-judge.html) lest you be judged,” He wasn’t issuing a blanket rule that people are never to judge others. A closer look at the rest of the passage illuminates the real issue Christ wanted to address: “Do not judge others, and you will not be judged. For you will be treated as you treat others. The standard you use in judging is the standard by which you will be judged. And why worry about a speck in your friend’s eye when you have a log in your own? How can you think of saying to your friend, ‘Let me help you get rid of that speck in your eye,’ when you can’t see past the log in your own eye? Hypocrite! First get rid of the log in your own eye; then you will see well enough to deal with the speck in your friend’s eye” (Matthew 7:1–3, NLT).
Christ’s teaching was primarily directed to believers, but the principle can be applied to anyone. Jesus does expect us to “deal with the speck” in our friend’s eye, particularly our brothers and sisters in Christ. He wants us to discern sin in others so we can help them get rid of it. The purpose of judging someone else’s weakness is to help him or her walk in freedom (1 Corinthians 5:12\). But how can we help someone else if we are not free? We must first be willing to look honestly at our own lives and exercise the same judgment toward ourselves. When we do this, we judge from a position of [humility](Bible-humility.html).
Jesus’s statement to “judge not lest you be judged” zeroed in on the problems of spiritual [hypocrisy](Bible-hypocrisy.html) and self\-centered pride. He compared these offenses to giant logs that blind us to our own faults while we laser in on shortcomings in others.
Humility is a mega theme throughout Christ’s Sermon on the Mount. It is impossible to carry out these kingdom teachings without maintaining authentic humbleness in our attitude toward others. In Matthew 5:7–11, Jesus encouraged His followers to show mercy, cultivate peace, and bless those who persecute them. To enter the kingdom of heaven, Jesus said that our righteousness had to exceed that of the teachers of the religious law and Pharisees (Matthew 5:20\).
These [Pharisees](Pharisees.html) and teachers of the law were considered to be the pinnacle of moral integrity at the time. Jesus stopped this misconception right in its tracks. He saw through the outer veneer into the reality of their [self\-righteousness](self-righteousness.html), spiritual pride, and moral bankruptcy.
Jesus challenged the people not to retaliate when someone wronged them (Matthew 5:39\); to love their enemies and pray for those who persecuted them (verse 44\); to model themselves after their heavenly Father’s perfection (verse 48\); and to forgive those who sinned against them (Matthew 6:14–15\).
A faithful servant of God will see himself as accurately as he sees others. He will recognize his own sinfulness and need for God’s mercy—a need he shares with his brothers and sisters in Christ. He will have no reason to consider himself better than others but will follow Paul’s teaching to the Philippians: “Do nothing out of selfish ambition or vain conceit. Rather, in humility value others above yourselves” (Philippians 2:3\).
When Christ taught, “Judge not lest you be judged,” He countered the human tendency to take spiritual truth and twist it into hypocritical superiority as the Pharisees had done. Our pride makes us criticize and judge others so that we feel better about ourselves. James warned believers, “Don’t speak evil against each other, dear brothers and sisters. If you criticize and judge each other, then you are criticizing and judging God’s law. But your job is to obey the law, not to judge whether it applies to you. God alone, who gave the law, is the Judge. He alone has the power to save or to destroy. So what right do you have to judge your neighbor?” (James 4:11–12, NLT)
The apostle Paul cautioned, “You may think you can condemn such people, but you are just as bad, and you have no excuse! When you say they are wicked and should be punished, you are condemning yourself, for you who judge others do these very same things. And we know that God, in his justice, will punish anyone who does such things. Since you judge others for doing these things, why do you think you can avoid God’s judgment when you do the same things?” (Romans 2:1–3, NLT, see also Romans 14:4, 10–13\).
Jesus requires true followers to apply His teachings first to themselves and then to others. When God reveals His truth to us, whether in Scripture or in some other way, our immediate response must be to say, “How does this apply to me? How do I appropriate this truth in my own life?” In following Jesus’ command to “judge not, that you be not judged” (Matthew 7:1, NKJV), we avoid drawing conclusions that are superficial, proud, hypocritical, or self\-righteous.
|
What does God mean when He says, “I will never leave you nor forsake you” (Hebrews 13:5)?
|
Answer
A comforting promise in Scripture is that God will never leave those who are His. Hebrews 13:5 says, in part, “He Himself has said, ‘I will never leave you nor forsake you’” (NKJV). In a world that is constantly changing and where people are constantly leaving, whether in a family, relationship, or in death, God’s promise of never leaving is encouraging.
The promise “I will never leave you nor forsake you” was first given to Israel and Joshua before entering the Promised Land (Deuteronomy 31:6\). Encouragingly, Moses reminded Joshua that, as the succeeding leader, “the Lord himself goes before you and will be with you; he will never leave you nor forsake you. Do not be afraid; do not be discouraged” (Deuteronomy 31:8\). Joshua’s task of taking the Promised Land seemed impossible, but with the Lord the task was possible, for He would not forsake Joshua.
Many other verses in the Old Testament include similar statements from God to individuals with the promise to never leave them. These individuals include
• Jacob (Genesis 28:15\)
• Joshua (Deuteronomy 31:8; Joshua 1:5, 9\)
• Solomon (1 Chronicles 28:20\)
• The poor and needy (Isaiah 41:17\)
In the New Testament, quoting from Deuteronomy 31:6, the author of Hebrews restates the promise of God’s eternal presence with believers (Hebrews 13:5\). The promise is preceded by a command: “Keep your lives free from the love of money and be content with what you have.” Instead of trusting in riches or material goods, which will ultimately fail, believers should place their hope in God, who promises, “I will never leave you and I will never abandon you” (NET). Riches and other resources can depart in a moment, but the Lord is with His children forever. One’s faith and trust, therefore, should be in Him alone.
*Never will I leave you.* At salvation, Christians are permanently indwelt with the Holy Spirit, who is God Himself (Acts 5:3–4\). Christ affirmed that the Comforter, the Holy Spirit, would be with His followers always (John 14:16\). Also, Jesus told His disciples that He would be with them “to the very end of the age”—a promise that has to include present\-day believers (Matthew 28:20\). The God who promised to never leave Joshua is the same Lord who says He will never leave believers today.
*Never will I forsake you.* Some versions translate Hebrews 13:5 as God’s promise not to “abandon” (CSB) or “desert” (CEV) us. Within the meaning of the Greek word *enkatalipō* is the idea of being completely abandoned or left alone (*Strong’s Concordance* 1459\). Believers have the wonderful promise that God will never forsake them. Jesus felt utterly [forsaken by the Father](forsaken-me.html) when He took the sins of the world upon Himself on the cross, and now those who trust in Him will not be abandoned in their sinful state (Matthew 27:46\). He became a “curse” to free people from their slavery to sin in order that those who place faith in His death and resurrection would receive forgiveness and eternal life (see 2 Corinthians 5:21; Galatians 3:13–14\). A 1999 worship song written by Billy James Foote, called “You Are My King (Amazing Love),” describes this concept well: “I’m forgiven because you were forsaken” (from Hymnary.org, accessed 11/12/20\).
God’s eternal promise that He will never leave or forsake believers is not only comforting, but also provides courage to followers of Christ. Because God will never leave or forsake His children, they can live unafraid. Hebrews 13:6 follows God’s promise with the statement, “Hence we can confidently say, ‘The Lord is my helper; I will not be afraid. What can anyone do to me?’” (ISV). Essentially, this is a quote from Psalm 118:6–7, which portrays God as the Helper who protects His chosen people. Like Joshua being encouraged to complete his appointed task, Christians can also be emboldened and strengthened by the promise that the Lord will never leave or forsake them.
|
What does it mean that the tongue of the wise promotes health (Proverbs 12:18)?
|
Answer
People spend a great deal of time, energy, and money in search of ways to promote health and wellness. One technique they may overlook is found in the Bible: “There is one who speaks like the piercings of a sword, but the tongue of the wise promotes health” (Proverbs 12:18, NKJV).
Not only can the tongue promote health and healing, but Proverbs 18:21 tells us, “The tongue has the power of life and death.” In these proverbs and many other Scripture passages, the word *tongue* is a metonymy that refers to our spoken words. Most modern Bible translations render Proverbs 12:18 in less figurative language: “Some people make cutting remarks, but the words of the wise bring healing” (NLT).
Proverbs 12:18 reads like an observation: “There is one who speaks rashly, like a piercing sword; but the tongue of the wise brings healing” (CSB). In other words, some people break out in thoughtless and insensitive language, causing a spiritual or emotional wound like a knife piercing into the listener. In direct antithesis, wise people choose words that bring healing to others. A concise form of this Proverb might say, “Rash words hurt; wise words heal.”
There is deadly poison in thoughtlessly spoken words, and there is healing power in judiciously chosen words. The right words are like good medicine that can make a person well: “The soothing tongue is a tree of life, but a perverse tongue crushes the spirit” (Proverbs 15:4\). To use the metaphor of Proverbs 12:18, some people use their sword\-like words to wound, give offense, promote corruption, and injure reputations. Those are the words of the reckless. In contrast is the tongue of the wise, whose wholesome words bring common sense, discernment, comfort, soundness, and benefit to others. Even when bringing reproof, the tongue of the wise is healing.
Despite its being a small instrument, the tongue holds [tremendous power](power-of-the-tongue.html) to produce both good and evil. James describes the harm we can cause to ourselves and others with our spoken words: “In the same way, the tongue is a small thing that makes grand speeches. But a tiny spark can set a great forest on fire. And among all the parts of the body, the tongue is a [flame of fire](the-tongue-is-a-fire.html). It is a whole world of wickedness, corrupting your entire body. It can set your whole life on fire, for it is set on fire by hell itself. People can tame all kinds of animals, birds, reptiles, and fish, but no one can tame the tongue. It is restless and evil, full of deadly poison. Sometimes it praises our Lord and Father, and sometimes it curses those who have been made in the image of God” (James 3:5–9, NLT).
When James says, “No one can tame the tongue,” he’s not implying that there’s no hope for us and that Christians should give up trying to control their speech. On the contrary, James is teaching the need for divine help. No one has it within himself, without the grace of God, to master his tongue and keep it in line. Even when he thinks he has his tongue under control, a person will often allow an unwise or hurtful word to slip out. The tongue is truly unruly. Although difficult, [taming the tongue](taming-the-tongue.html) is imperative: “If you claim to be religious but don’t control your tongue, you are fooling yourself, and your religion is worthless” (James 1:26, NLT).
Believers in Jesus Christ are called to be wise; after all, it is the tongue of the wise that promotes health, and we should strive to speak life and healing rather than cursings and death: “For if we could control our tongues, we would be perfect and could also control ourselves in every other way. We can make a large horse go wherever we want by means of a small bit in its mouth. And a small rudder makes a huge ship turn wherever the pilot chooses to go, even though the winds are strong” (James 3:2–4, NLT).
To have the tongue of the wise that promotes health, believers must depend on power from God’s Holy Spirit. With God’s help, it is possible to gain victory over the terrible evil that carelessly spoken or malicious words can produce. While perfect victory over sin is impossible in this life, significant triumph is not only possible but essential (Romans 6; 8:2–3; Hebrews 7:25; 1 Peter 2:24; Titus 2:14\).
Proverbs 10:11 says, “The mouth of the righteous is a fountain of life.” Wholesome, godly words flowing from our mouths have the power to stimulate mental, physical, and spiritual processes that can restore someone to a healthy, sound state. The tongue of the wise promotes health when God’s people speak life\-giving, edifying, compassionate, beneficial, appropriate words.
If we are wise, we will seek the Lord’s help in controlling our tongues. We will let our speech always be gracious (Colossians 4:6\) and use our words to promote health, healing, and [life](speak-life.html). As Paul taught, we should “let no corrupting talk come out of \[our] mouths, but only such as is good for building up, as fits the occasion, that it may give grace to those who hear” (Ephesians 4:29, ESV).
|
What is the significance of Decapolis in the Bible?
|
Answer
Decapolis (“Ten Cities”) was a region east and southeast of the Sea of Galilee, north of [Perea](Perea-in-the-Bible.html), and belonging to the half\-tribe of Manasseh. It was so named for the ten cities that lay within its borders. The names of those cities are not certain. Pliny lists them as Scythopolis, Philadelphia, Raphanae, Gadara, Hippos, Dios, Pella, Gerasa, Canatha, and Damascus. Josephus replaces Canatha with Otopos on his list. Of the ten cities, only one, the capital Scythopolis, lay west of the Jordan River. Jesus visited the region of Decapolis during His ministry. Matthew calls it “the region of the Gadarenes,” because Jesus was near Gadara, in Matthew 8:28\.
The ten cities that formed Decapolis probably entered their league with each other about the time the Roman general Pompey defeated Syria in 65 BC. Residents of Decapolis answered directly to the Roman governor in Syria. The alliance of cities enjoyed independence to the extent of being able to mint their own coins.
During the time of Christ, the ten cities of Decapolis and the surrounding region were inhabited mostly by Gentiles, not Jews, and the area had a strong Greek influence. This fact probably accounts for the presence of a large herd of swine near Gadara when Jesus visited that region to heal the demon\-possessed men (Matthew 8:30–33; Mark 5:1–17\). Pigs were an unclean animal, and even touching them was forbidden by Jewish law. The Gentiles who owned the pigs obviously did not see Jewish law as binding on them. Such disregard of the law may also help explain why Jesus allowed the demons to [enter the swine](Jesus-demons-pigs.html) so that the whole herd died. As He rid the men of demons, He helped rid this particular region of Israel of unclean animals.
The cities of Decapolis were the site of some of Jesus’ miracles. Mark 7:31–37 records how Jesus healed a deaf and mute man there. Many people from the region of Decapolis followed Him (Matthew 4:25\). In AD 69, when Jerusalem came under attack by Rome, the city of Pella, in southern Decapolis, proved to be a place of refuge for Christians who fled the coming siege.
|
What is Christianism?
|
Answer
*Christianism* is simply “the religious system, tenets, or practices of Christians” (*Merriam\-Webster*). But the term is often used to refer to an ideology that leverages Christian terminology, ideas, or themes to pursue worldly or political power. *Christianism* is often applied unfairly to anyone who connects his faith to his political views. A parallel term is [*Islamism*](Islamism.html), often used in an attempt to distinguish Islam in general from groups seeking to force Islamic doctrines on others. Christianism, defined that way, is more related to socio\-political systems like *conservativism* and *progressivism* than to various denominations.
Some self\-professed believers hold theological views that can be described as Christianism. [Christian Dominionism](Christian-dominionism.html), also known as Dominion Theology, holds that believers should emphasize obtaining positions of power in earthly governments, adapting the laws of those nations to reflect biblical ideals. At its most extreme, Dominionism teaches that only Christians are suitable for any government role and that all laws should be directly taken from biblical commands. In practice, this approach uses otherwise scriptural terms and spiritual ideas in social and political contexts.
Modern political discourse tends to be shallow and melodramatic. Words like *hatred*, *fascism*, *communism*, *racism*, *persecution*, and *violence* are often used to add emotional impact to an argument, when the situation at hand has little or nothing to do with what those words actually mean. Likewise, critics may apply labels like “Christianism” or “[theocracy](theocracy-definition.html)” whenever a Christian’s faith has the slightest influence on his or her political views.
Scripture does not support the typical definition of *Christianism*. While Christians have every good reason to want government to follow godly principles, political power and government control are not part of Christ’s plan for the church (John 18:36; Romans 13:1\). His commands to make disciples (Matthew 28:19\) and reflect His truth (Matthew 5:13–16\) are not compatible with attempts to forcibly turn a nation into a congregation.
Personal faith and submission to Christ are not signs of Christianism. Common sense suggests those who believe in the God of the Bible would filter their thoughts and actions through that spiritual lens (John 14:15\). By necessity, that includes determining what policies and politicians they support. Faith in Christ does not logically lead to seeking to impose theocracy or turning religious practice into a political platform. Seeking to live according to God’s truth does not require attempting to replace government with some version of religion. As commonly understood and defined, Christianism is not biblical, nor is it something expected of believers.
|
What is egalitarianism?
|
Answer
The broadest meaning of *egalitarianism* is that all people are inherently equal and ought to be treated as such. When used as a doctrinal term within Christianity, *egalitarianism* has a narrower meaning, suggesting that God does not intend any distinctions between men and women in matters of spiritual leadership. Biblical Christianity is Western civilization’s basis for the former definition, but Scripture opposes the latter. All people are morally and spiritually equal, with identical value, and ought to be offered the same opportunities. However, in the explicit issue of spiritual authority, God has mandated different roles for the two equal genders, a concept known as [complementarianism](complementarianism.html).
Those in favor of doctrinal egalitarianism focus on issues such as [women in the pastorate](women-pastors.html). Their argument is that all Christians are equal in the eyes of Christ, regardless of race or gender (Galatians 3:28\); therefore, God intends males and females to occupy the same positions in spiritual roles. It’s true that Scripture declares the inherent moral equality of all people; it also denounces favoritism (James 2:1, 9\). While this makes males and females [equal](men-women-equal.html) in their morality, spiritual value, and humanity (Genesis 1:27\), it does not make them identical in every single way.
The ultimate example of this concept is the [Trinity](economic-Trinity.html) itself. All three Persons of the Godhead are equal: morally, spiritually, in power, in divinity, etc. And yet there is submission within that equality as each divine Person fulfills a different role. This does not imply one Person of the Trinity is more moral or more important than the others. It simply means each has a part to play. In the same sense, God intended the unique abilities of men and women to be used according to a mutually balanced design.
The debate between [complementarianism and egalitarianism](complementarianism-vs-egalitarianism.html) allows for broad interpretations of where the lines of that design are to be drawn. A biblical, complementarian view does not promote the stereotype that wives are to be homebound, barefoot, pregnant, powerless, and ignored. Nor does it mandate differences between men and women in arenas such as politics or the workplace. Scripture supports every social and economic aspect of egalitarianism, treating men and women as equally capable and valuable persons. Forms of egalitarianism that obliterate all distinctions between the sexes, however, are not biblical.
|
What does it mean that the Lord gives and the Lord takes away in Job 1:21?
|
Answer
Despite [Job’s](life-Job.html) immense loss and suffering in losing everything, including his children and livestock, he rightly praised God as “he fell to the ground in worship” (Job 1:20\). He then said, “Naked I came from my mother's womb, And naked I shall return there. The LORD gave and the LORD has taken away. Blessed be the name of the LORD” (verse 21, NASB). Basically, Job is saying that he came into the world with nothing and will leave the same way when he dies (cf. Ecclesiastes 5:15\). All that he ever had was a gift, and God is sovereign over those gifts.
There are different ways to translate Job 1:21\. Some versions have translated it as directly referring to what happened to Job, such as the ESV, which says, “The LORD gave, and the LORD has taken away.” Other versions translate the verse as a more universal statement about what the Lord always does, such as “The LORD gives, and the LORD takes away” (NET). Both translations are possible. Many people focus only on the second part of Job’s statement: “The LORD has taken away.” In so doing, they miss the godly perspective that Job had; even in his extreme sorrow, Job recognized God’s gifts: “The LORD gave,” he says.
Job’s statement that “the LORD gave me what I had, and the LORD has taken it away” (NLT) is full of good theology. All good things come from God (see James 1:17\). And God is the ruler in the lives of men, [sovereign](God-is-sovereign.html) over what comes to us and what is taken away. There is great comfort and hope in Job’s perspective that it was *the Lord* who had taken away his family and possessions. Job could have pointed to the wicked men who killed his servants (Job 1:13–15, 17\) or to the natural disasters that killed his sheep and his children (verses 16, 18–19\). But railing against human wickedness and natural phenomena does nothing to allay sorrow. Job chose to look higher, to the ultimate source of all things—he chose to look to the Sovereign Lord of the universe and to put his trust in God’s goodness. At times, God allows suffering in the lives of His loved ones, and during those times God’s loved ones must cling to the truth that God is good:
“I remain confident of this:
I will see the goodness of the LORD
in the land of the living.
Wait for the LORD;
be strong and take heart
and wait for the LORD”
(Psalm 27:13–14\).
Despite Job’s statement that “the LORD gave and the LORD has taken away,” Scripture does not teach that God is the author of pain and suffering. Scripture is clear that suffering and death are ultimately the result of sin (see Genesis 3\). In Job’s case, [Satan](God-allow-Satan-attack.html) was behind the tragedies, masterminding the pain (Job 1:6–12\). God divinely allows suffering to happen and, in His sovereignty, even uses suffering for the good of those who love Him (Romans 8:28\). We, like Job, may not be able to fully understand why God allows certain things to happen, but we, like Job, can trust Him as good and holy (Isaiah 55:8–9; Psalm 34:8\). As Job mourned, he “did not sin by charging God with wrongdoing” (Job 1:22\). Later, he told God, “I know that you can do all things; no purpose of yours can be thwarted. You asked, ‘Who is this that obscures my plans without knowledge?’ Surely I spoke of things I did not understand, things too wonderful for me to know” (Job 42:2–3\). Job did not understand the reasons for God’s allowance of the suffering, but he accepted the fact that he did not understand everything.
Mankind should be amazed that the Lord gives good things to sinful humans. All people freely choose to sin and rebel against God in their hearts (Romans 3:9–18\). But God continues to bless undeserving man with good things (Psalm 145:9; Acts 14:17\). Most significantly, He gave His Son, Jesus Christ, to die in place of sinful man and offer the free gift of salvation (John 3:16; Ephesians 2:8–9\). “Thanks be to God for his indescribable gift!” (2 Corinthians 9:15\).
Job teaches us that, in all events, God is sovereign. “The LORD gave”—and we praise Him for His good and undeserved blessings. “The LORD has taken away”—and we praise Him that our loss is for our good and that He still has our best interests at heart. In all things, then, we say, “Blessed be the name of the LORD” (Job 1:21, ESV).
|
What is the significance of En Gedi in the Bible?
|
Answer
En Gedi (“Spring of a Young Goat”) was a town in the wilderness of Judah, on the west coast of the Dead Sea (Joshua 15:62\). Today, En Gedi is a nature preserve known for its waterfalls and a botanical garden. This city in the desert was an oasis during biblical times and is still a destination for visitors to Israel.
Originally called Hazezon Tamar (“Division of the Palms”) because of the surrounding palm trees (2 Chronicles 20:2\), the area of En Gedi was once inhabited by the Amorites (Genesis 14:7\). Once the Israelites entered the Promised Land under the leadership of [Joshua](life-Joshua.html), En Gedi was allotted to the tribe of Judah (Joshua 15:1, 61–62\).
When [David](life-David.html) fled from Saul, he hid in En Gedi among the rocks there (1 Samuel 23:29\). The specific location where Saul searched for David was called “The Crags of the Wild Goats,” because of the rocky terrain of En Gedi (1 Samuel 24:2\). Saul followed David to En Gedi and, while in a cave, David had the opportunity to kill his pursuer (1 Samuel 24:2–4\). Instead of killing Saul, he cut off a piece of Saul’s robe, but even that act struck his conscience (1 Samuel 24:4–7\). When David confronted Saul outside of the caves of En Gedi, he stated, “See, my father, look at this piece of your robe in my hand! I cut off the corner of your robe but did not kill you. See that there is nothing in my hand to indicate that I am guilty of wrongdoing or rebellion. I have not wronged you, but you are hunting me down to take my life” (1 Samuel 24:11\).
Not only was En Gedi known for rocky terrain and waterfalls, but it was also renowned for its aromatic plants and vineyards. The [Song of Solomon](Song-of-Solomon.html) mentions vineyards and the henna plant in En Gedi: “My beloved is to me a cluster of henna blossoms in the vineyards of Engedi” (Song of Solomon 1:14, ESV). Although the exact identification of “henna blossoms” is unknown, they are probably part of an aromatic blooming plant used to make perfume and dye.
In the [millennial kingdom](millennium.html), En Gedi will be transformed into a place that will have access to fish—a big change, given the fact that the [Dead Sea](Dead-Sea.html) is currently devoid of fish. Ezekiel prophesied that the Dead Sea will become a freshwater body, teeming with life (Ezekiel 47:8–9\). In fact, “fishermen will stand along the shores of the Dead Sea. All the way from En\-gedi to En\-eglaim, the shores will be covered with nets drying in the sun. Fish of every kind will fill the Dead Sea, just as they fill the Mediterranean” (verse 10, NLT). As part of Christ’s reign on earth, the oasis of En Gedi will be expanded to the point of even turning the Dead Sea into living waters.
En Gedi was a place in the Bible known for beauty and refuge amid the surrounding wilderness. As an oasis in the land of Israel, En Gedi served to protect David as he fled from Saul and was referenced in a beautiful poem about love. In the future, En Gedi will witness the miracle of the renewal of the Dead Sea. God’s provision is amply displayed in the beauty and natural resources of En Gedi.
|
What does the Bible say about how to lead someone to Christ?
|
Answer
The Bible does not give us a specific method for leading someone to Christ, so there is no religious formula we must follow. Over the years, Christians desiring to lead people to Christ have employed methods such as [Evangelism Explosion](Evangelism-Explosion.html), [Dare 2 Share](Dare-to-Share.html), the [Way of the Master](way-of-the-master.html), and handing out [gospel tracts](gospel-tracts.html). Each of these methods can be effective in leading someone to Christ.
While there is no specific method taught in the Bible for leading someone to Christ, there are specific elements that must be included in a gospel presentation. When we are well\-grounded in those biblical truths, we are prepared at any time and any place to lead someone to Christ.
The [Romans Road to Salvation](Romans-road-salvation.html) is one way of explaining what it means to [become a Christian](https://www.compellingtruth.org/become-a-Christian.html). Because the book of Romans is such a thorough explanation of God’s grace and what it means to receive it, we need to look no further when we want to lead someone to Christ. However, it is important that we become comfortable with God’s Word enough to locate other critical passages that answer questions for non\-believers. [*The Four Spiritual Laws*](four-spiritual-laws.html) is a tract that explains the key parts of salvation in a clear and direct manner and is another useful tool to use with someone inquiring about Christ.
These are the basic elements to keep in mind when trying to lead someone to Christ:
**First we identify the problem:**
1\. Every human being is a sinner (Romans 3:10, 23\). Sin is any word, thought, or deed that is contrary to the holiness of God. Depending on the person’s understanding of spiritual matters, it may be helpful to turn to the [Ten Commandments](Ten-Commandments.html) to illustrate and define what sin is (Exodus 20:1–17\).
— *We can ask the person:* “Have you ever lied? Stolen? Lusted? Disrespected your parents?”
2\. God is holy and just. Perfect justice cannot overlook our sin. The only right consequence for high treason against our Creator is eternal separation from Him in hell (Romans 6:23\).
— *We can ask the person:* “What do you think happens after you die? The Bible says we will all die, and after that we face God’s judgment” (Hebrews 9:27\).
**Then we explain the solution:**
3\. God is not only just; He is love. Because of His love, He chose to rescue us from the consequences of our sin. He sent His Son, Jesus Christ, into the world to take the punishment we deserve. He took on human flesh, lived sinlessly among us, and then laid down His life to be crucified as payment for our sin. But three days later, God raised Christ from the dead. He conquered death so we could live forever with Him (John 3:16–18\). Jesus became sin for us, when He had never sinned Himself, so that we could be declared righteous and forgiven (2 Corinthians 5:21\).
**And we ask for a response:**
4\. Every human being must respond to God’s offer of salvation by accepting by faith that Jesus’ death and resurrection were sufficient payment for our own sin. We transfer ownership of our lives to the lordship of Jesus, and in that divine exchange we receive a full pardon from God and the assurance of eternal life in heaven (John 1:12; Romans 10:9–10\). The Bible calls for repentance and faith. When we repent, we agree with God about how bad our sin is and purpose to turn from following it to following Christ (Acts 2:38; 3:19\). When we have faith, we faithfully trust in Jesus Christ as our Savior, and we are unreservedly committed to Him.
**If they are willing, we can lead them in a prayer of surrender such as this:**
“Father in Heaven, I confess to you that I have sinned against you. Thank you for sending your Son to die in my place. Thank you for raising Him from the dead so I could have eternal life. I give you my life now and ask you to come and live in me and make me your child. I love you and want to live for you from now on. In Jesus’ name, Amen.”
Once a person has asked Jesus to save and be Lord of his or her life, we should give the new believer some idea of what to expect next. Jesus likened the salvation experience to being “[born again](born-again.html).” When we are born again, our record of sins is wiped clean, and God gives us a new heart that wants to please Him (Luke 9:23; John 3:3; Colossians 2:14\). The Holy Spirit moves into our spirits and begins to transform us from the inside out (2 Corinthians 5:19\). The goal of every Christian is to become a worshiper who patterns his or her life after that of the Lord Jesus Christ (Romans 8:29\).
Becoming familiar with the verses listed above gives us more confidence when we share our faith. We are not making up some religious code; we are explaining truths from God’s revealed Word. We don’t have to rely on our own expertise; rather, we can rest on the foundation of God’s written Word and His Holy Spirit, who gives us the words we need when we need them (Luke 12:12\).
|
What does it mean to trust in the Lord with all your heart (Proverbs 3:5)?
|
Answer
Proverbs 3:5 imparts wisdom to its readers: “Trust in the Lord with all your heart, and lean not on your own understanding.” There is a big difference between trusting in the Lord and trusting other persons or things. Our trust is not in angels or people or rituals or methodologies but in the Lord alone. And, as the writer of the proverb points out, our trust is not in our own understanding.
To trust in the Lord with all our heart, we must wholly rely upon [God’s promises](promises-of-God.html), wisdom, power, and love to help us in every circumstance. Human understanding is subject to error. God, on the other hand, sees and understands all. He is the One we can lean on and trust. We should trust the Lord with all our heart because human understanding is tainted by sin, limited wisdom, impulsive assumptions, and faulty emotions. We are not always right. Proverbs 14:12 reminds us of this: “There is a way that *seems* right to a man, but its end is the way of death” (emphasis added). Sin taints our understanding and leads us to destruction (Ephesians 4:17–18\). “Our knowledge is partial and incomplete” (1 Corinthians 13:9, NLT). Should we base our understanding on what is partial, sinful, or destructive? Or should we trust in the God who is [all\-knowing](God-omniscient.html), [all\-powerful](God-omnipotent.html), all\-wise, loving, and has good plans to guide, satisfy, and establish us (see Isaiah 58:11\)?
God does not change (Malachi 3:6\), and His decisions are never capricious or evil. Psalm 92:15 tells us, “The LORD is upright; he is my Rock, and there is no wickedness in him.” God is not evil and will not lead us to destruction. Instead, He leads us into paths of righteousness (Psalm 23:3\). He never lies (Numbers 23:19; Hebrews 6:18\), and He is faithful to keep His promises (Psalm 89:34\). God’s plans are perfect, holy, and righteous, and He works all things together for the good of those who love Him and are called according to His purpose (Romans 8:28\). God is worthy of our trust.
Trusting in the Lord begins by believing in Jesus for salvation. When we trust in Him, we acknowledge that “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\). We then get to know God more as we spend time in prayer and Bible study. The more we know God, the more we will love Him. The more we love Him, the more we will trust in Him alone—with all our hearts—for wisdom, for decisions, for everything.
Jeremiah 17:7–8 describes the benefits that come to the person who trusts the Lord with all his heart: “Blessed is the man who trusts in the LORD, And whose hope is the LORD. For he shall be like a tree planted by the waters, Which spreads out its roots by the river, And will not fear when heat comes; But its leaf will be green, And will not be anxious in the year of drought, Nor will cease from yielding fruit.”
Those who trust in the Lord have hope and need not fear difficulty or calamity. They know who is in control of their lives and that He is fully good and true. Proverbs 3:5–6 is a wise instruction that ends in a promise: “Trust in the LORD with all your heart and lean not on your own understanding; in all your ways submit to him, and he will make your paths straight.” What a wonderful thing to trust in God with all your heart and to have Him direct your paths!
|
Do all roads lead to God?
|
Answer
If Bethel, a remote city on the western coast of Alaska, is your destination, you will arrive via boat along the Kuskokwim River or arrive by air. Travelers and tourists will note there are no roads leading to Bethel—except one. Each January, tourists and locals cheer on their favorite mushers at the Kuskokwin 300 Sled Dog Race—a nineteen\-hour, three\-hundred\-mile race from Bethel to Aniak and back. It is that snow\-packed path used by dog sleds that is the only road to Bethel.
To declare that all roads lead to Bethel would be to speak a lie, for the only road leading there begins at Aniak and is identifiable by crisscrossing sled tracks and a preponderance of packed snow. Long ago, Satan whispered, “All roads lead to God,” and many people have since accepted this lie as truth. All roads do not lead to God.
Jesus said, “I am [the way, and the truth, and the life](way-truth-life.html); no one comes to the Father but through Me” (John 14:6, NASB). Jesus did not say, “I am *a* way.” We do not read of Christ proclaiming, “I am *one of many* ways.” There is exclusivity in Jesus’ claim, but we must either take Him at His word or reject Him as a braggart bloated with pride. There is no middle ground.
This point is well\-made by C. S. Lewis’s trilemma: “I am trying here to prevent anyone saying the really foolish thing that people often say about Him: I’m ready to accept Jesus as a great moral teacher, but I don’t accept his claim to be God. That is the one thing we must not say. A man who was merely a man and said the sort of things Jesus said would not be a great moral teacher. He would either be a lunatic—on the level with the man who says he is a poached egg—or else he would be the Devil of Hell. You must make your choice. Either this man was, and is, the Son of God, or else a madman or something worse. You can shut him up for a fool, you can spit at him and kill him as a demon or you can fall at his feet and call him Lord and God, but let us not come with any patronizing nonsense about his being a great human teacher. He has not left that open to us. He did not intend to” (*Mere Christianity*, 1952, p. 55–56\).
Muhammad, Confucius, the Dalai Lama, Mary Baker Eddy, Joseph Smith, Charles Taze Russell, and legions of other voices vying for the world’s attention do not speak with the authority of Christ Jesus. Each of these persons proclaims another way to God, but the roads paved by their teachings lead not to God but to the perils of God’s frightful judgment. Only Jesus can speak with authority about the way to heaven, because “the one who comes from heaven is above all. He testifies to what he has seen and heard” (John 3:31–32\).
[Nicodemus](Nicodemus-in-the-Bible.html), a religious leader in Jerusalem, paid Jesus a visit by night (John 3:1–2\). Hearing of Jesus’ miracles, this well\-respected Pharisee greatly desired an audience with Jesus. Nicodemus opened the conversation with a complimentary statement: “Rabbi, we know that you are a teacher who has come from God. For no one could perform the signs you are doing if God were not with him” (verse 2\).
Rather than acknowledge Nicodemus’ greeting, Jesus declares that, unless one is born again, he or she will never enter the kingdom of God (John 3:3\). There is only one way to God. Apart from supernatural rebirth, there is no salvation.
But might the way to such spiritual rebirth also be found in the teachings of Muhammad or Krishna or, for that matter, anyone’s “higher power” of choice? Note Jesus’ statement a little later on in His conversation: “For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life” (John 3:16\). Jesus did not say, “For God so loved the world that He gave Muhammad, Confucius, Odin, John Shelby Spong, Zeus, or Sylvia Browne, that whoever believes in any or all of them shall have everlasting life.” God’s plan of salvation involves His “one and only Son.” There is only one road to God.
Jesus came so that the world might be saved through Him. Apart from Him, there is no salvation, only judgment: “He who believes in Him is not judged; he who does not believe has been judged already, because he has not believed in the name of the only begotten Son of God. This is the judgment, that the Light has come into the world, and men loved the darkness rather than the Light, for their deeds were evil” (John 3:18–19, NASB). By the Lord Jesus’ own words, anyone who does not believe in Him is already judged.
Jesus’ claim of [exclusivity](Jesus-only-way.html) is offensive to some. For this reason, believers who spurn the world’s version of inclusivity and tolerance are shamed. In some lands, Christians are even tortured and killed for their beliefs. Jesus foresaw the persecution that would be heaped upon those faithful to Him: “Brother will deliver brother over to death, and the father his child, and children will rise against parents and have them put to death, and you will be hated by all for my name’s sake” (Matthew 10:21–22, ESV).
There are not many roads to God; only one. God “commands all people everywhere to repent” (Acts 17:30\) and trust in Jesus Christ, for “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\). There is no other road to God, so “how shall we escape if we neglect so great a salvation?” (Hebrews 2:3, NKJV).
Scripture says that anyone who teaches another way of salvation is a false teacher in danger of damnation (Galatians 1:6–9\). Those who proclaim, “All roads lead to God,” are perverters of the gospel and deniers of “the faith that was once for all delivered to the saints” (Jude 1:3\).
Residents of tall apartment buildings are thankful to have a fire escape. If the building in which they live were suddenly engulfed in flames and the elevators ceased operating, the residents would probably not whine about their lack of choices in finding an escape. Rather, they would gratefully take the one way to safety available to them. The fact that Jesus Christ is the only “fire escape” to rescue one from the certainty of hell should not be a cause of consternation but of praise.
|
What does it mean that greater is He that is in me than he that is in the world (1 John 4:4)?
|
Answer
In writing to his “dear children” in the Lord, the [apostle John](life-John-Apostle.html) tells them that “the one who is in you is greater than the one who is in the world” (1 John 4:4\). The contrast here is between the Spirit of Christ and the spirit of antichrist; in short, God is greater than Satan.
First John 4 begins with an exhortation for believers to test the spirits of prophets or teachers: “Beloved, do not believe every spirit, but test the spirits, whether they are of God; because many false prophets have gone out into the world” (1 John 4:1\). What a prophet or teacher proclaims reveals whether he is of God or a false prophet of the world. John tells us how to recognize a [false prophet](false-teachers.html): “Every spirit that does not acknowledge Jesus is not from God. This is the spirit of the antichrist” (verse 3\). Anyone who teaches or proclaims falsehood about Jesus, such as denying His divinity, is a false prophet. These false prophets are actually speaking in the spirit of the antichrist on behalf of “the one who is in the world,” Satan.
The word *antichrist* means “against Christ.” Satan is the ultimate spirit against Christ. He is the father of lies and is against truth (John 8:44\). He is called “the ruler of this world” (John 12:31; 14:30; 16:11\) and “the god of this world” (2 Corinthians 4:4\). He is “the spirit who is now at work in those who are disobedient” (Ephesians 2:2\). Satan uses false prophets to lead people away from Christ by deceiving them with a false view of Jesus. Twisting who Jesus is perverts the gospel. It keeps people in the bondage of sin and in darkness. Yet Satan is not as powerful as God, and John reminds the believers in 1 John 4:4 that greater is He that is in believers than he that is in the world.
The bodies of believers are the [temples of the Holy Spirit](body-temple-Holy-Spirit.html) who dwells within them (1 Corinthians 6:19\). John encourages those in whom God lives: “You are from God” (1 John 4:4, ESV). They are not of the world. John reassures them that they have “overcome” those who teach false doctrine and who can rightly be called “antichrists.”
John uses the concept of “[overcoming](Bible-overcomer.html)” five other times in 1 John: believers have overcome the evil one (1 John 2:13, 14\) and have overcome the world (three times in 1 John 5:4–5\). The same Spirit who raised Jesus from the dead now indwells believers in Christ (Romans 8:11\). The Holy Spirit is far stronger than Satan or any of his minions, the Spirit’s wisdom is greater than any of Satan’s schemes, and the Spirit’s protection is more than enough to thwart any of Satan’s attacks. Because he who is in us is greater than he who is in the world, we have confidence in God and at the same time put no confidence in the flesh. The power is not ours but the Holy Spirit’s.
By these encouragements believers can have peace and rejoice because Jesus has “overcome the world” (John 16:33\). Believers need not fear Satan; rather, they trust in the Lord and obey Him. By the living Spirit of God within them, believers can overcome the lies and temptations of the powers of darkness. Those who are of God can boldly say, “Greater is He who is in me than he who is in the world.”
|
What is the significance of Jesus saying, “The blind leading the blind” (Matthew 15:14)?
|
Answer
Many of the familiar expressions we use today originated in the Bible. One such idiom, “the blind leading the blind,” comes from Jesus’ teaching in Matthew 15:14: “Leave them; they are blind guides. If the blind lead the blind, both will fall into a pit” (see also Luke 6:39\).
As Jesus traveled around ministering in Galilee, He attracted crowds from places near and far, including Jerusalem—the authoritative center of Judaism at the time. The Gospel of Matthew records a scene in which a group of [Pharisees](Pharisees.html) and [scribes](scribes-Jesus.html) travel from Jerusalem to confront Jesus. These religious leaders were the representatives of Judaism in that day. They were entrusted with studying the Scriptures and guiding God’s people in the ways of the Lord.
Without a doubt, these Jewish leaders were receiving reports of miracles and unconventional activities surrounding Jesus’ ministry. They became alarmed that their many regulations, laws, and age\-old “traditions of the elders” (Matthew 15:2, ESV) were not being kept. Specifically, they had come to question why Jesus’ disciples were breaking the tradition of ceremonial handwashing before meals. According to their procedures—which, in reality, were human\-made regulations and not part of God’s Word—Jesus and His disciples were behaving in a way that made them ritually unclean. These so\-called spiritual leaders had elevated their legalistic traditions to the point of equality with the commands of God in Scripture, a transgression Jesus was now compelled to confront.
Leading up to His description of the religious leaders as blind leaders of the blind, Jesus pointed out how the Pharisees had broken God’s commandments (Matthew 15:3–9\). First, He established their [hypocrisy](Bible-hypocrisy.html)—they regularly broke the laws of God while demanding that others follow their human\-made traditions. They displayed outward piety but lacked true devotion to God and His Word in their hearts. They were rebellious toward God and blind to their spiritual emptiness.
In Matthew 15:10–14, Jesus returns to their question about handwashing. Instead of addressing the Pharisees and scribes directly, He shared a parable with the crowd. The teaching upended the Pharisee’s tradition, revealing that it’s not what is outside of a person that causes defilement. What makes a person unclean, Jesus taught, originates from inside the individual: “What goes into someone’s mouth does not defile them, but what comes out of their mouth, that is what defiles them” (verse 11\). Christ wasn’t refuting the idea that people can become unacceptable before God, only *how* it happens. Handwashing can’t make a person clean if his or her heart is tarnished. And the human heart can be deceitfully wicked (Jeremiah 17:9\).
Employing a second parable, Jesus calls the Pharisees “blind guides” (Matthew 15:14\). He repeats this characterization in Matthew 23:16: “Woe to you, blind guides!” And again in verse 24: “You blind guides! You strain out a gnat but swallow a camel.”
When Jesus said of the Pharisees, “The blind lead the blind,” He was emphasizing the foolishness of the situation. Only a person who can see ought to lead a blind person. To be a successful guide to others, one must be able to see where he or she is going. If the blind lead the blind, those leaders are arrogant, overconfident, and in serious denial about their own sightless condition. Jesus knew this was true of the scribes and Pharisees who had come to confront Him. “Guide for the blind” was a common title for Jewish teachers of that day (Romans 2:19\). Jesus wasn’t about to let His detractors continue claiming this title when, in truth, they needed someone to lead them.
After Christ called the Pharisees “blind leaders of the blind,” He said to “leave them” in Matthew 15:14\. By this, He meant for His disciples to ignore the Pharisees, to let them alone and not to try to please them. These religious leaders thought they were experts in God’s law, but they were blind and ignorant of the law’s true meaning. Christ revealed that they were contradicting the very laws they claimed to understand. Instead of leading their students along the right path that leads to life, they were guiding themselves and their followers straight to disaster: “Both will fall into a pit.”
Christ’s parable of the blind leading the blind is just as relevant today as in Jesus’ day. The tendency to elevate human interpretation of Scripture and [tradition](Christian-tradition.html) to a place of equal authority with God’s Word is a blindness that has afflicted people of every generation. The inclination Jesus confronted in the Pharisees is no different from the legalistic traditions and unwritten rules that many churches, denominations, spiritual leaders, and individual believers try to enforce today.
When we allow human rules and regulations to take priority over God’s laws, we lead people astray from “the simplicity that is in Christ” (2 Corinthians 11:3, NKJV). If we become blind leaders of the blind, we heap God’s judgment on ourselves: “Woe to you, teachers of the law and Pharisees, you hypocrites! You shut the door of the kingdom of heaven in people’s faces. You yourselves do not enter, nor will you let those enter who are trying to” (Matthew 23:13; see also Matthew 18:6\).
We must be careful not to let arrogance and denial blind us to our spiritual condition. We must make sure that our vision is clear enough to guide others in their spiritual walk. Likewise, we do well to choose our leaders wisely, being careful not to follow blind guides who will lead us away from the straight and narrow path of God’s Word.
|
What does it mean that pride goes before a fall (Proverbs 16:18)?
|
Answer
Many proverbs warn that the [sin of pride](pride-Bible.html) is a dangerous offense. Proverbs 16:18 declares, “Pride goes before destruction, a haughty spirit before a fall.” Verse 18 links to verse 19: “Better to live humbly with the poor than to share plunder with the proud.” The meaning of the passage is clear\-cut: pride leads to humiliation. It is better to be humble and poor than proud and rich.
A similar proverb expands the message: “Haughtiness goes before destruction; humility precedes honor” (Proverbs 18:12 NLT). While pride sets us on an ill\-fated course, the opposite of pride—humility—leads to honor. To choose pride is to set oneself up for a fall; the pedestal we make for ourselves proves a precarious foundation.
Pride in the context of these verses refers to an arrogant attitude that manifests itself as independence from God and contrasts strikingly with [humility](Bible-humility.html). Such arrogance is hazardous to our well\-being and success in life because it keeps us from fearing the Lord. By contrast, “Humility is the fear of the LORD; its wages are riches and honor and life” (Proverbs 22:4\).
To fear the Lord and thus avoid the pride that goes before a fall is to respect, reverence, and submit to Him in every area of life. When we fear the Lord, we acknowledge our desperate need for God because He is infinitely wiser than we are: “Do not be wise in your own eyes; fear the LORD and shun evil” (Proverbs 3:7\).
Terms like *destruction*, *fall*, *disaster*, *ruin*, and *downfall* in these passages can be understood as a punishment or discipline meted out to the proud in order to humble them and correct their waywardness. The word *fall* translates from a verb meaning “stumble” or “stagger.” Pride, unchecked, leads to destruction; the purpose of Scripture’s warnings is to put the proud sinner back on a path that leads to honor and life. For this reason, the maxims repeatedly inform, “When pride comes, then comes disgrace, but with humility comes wisdom” (Proverbs 11:2\). And again, “Pride ends in humiliation, while humility brings honor” (Proverbs 29:23, NLT).
The [Edomites](Edomites.html) serve as a classic example of the adage “pride goes before a fall.” Because of arrogance of heart, Edom fell never to rise again: “The pride of your heart has deceived you, you who live in the clefts of the rocks and make your home on the heights, you who say to yourself, ‘Who can bring me down to the ground?’ Though you soar like the eagle and make your nest among the stars, from there I will bring you down declares the LORD” (Obadiah 1:3–4; see also verses 15–16\). Many biblical prophets echo this theme: “The proud one shall stumble and fall, with none to raise him up” (Jeremiah 50:32, ESV; see also Isaiah 28:3; Ezekiel 31:10–12; Zephaniah 3:11; Zechariah 10:11\).
Perhaps the most dramatic and consequential illustration of pride going before a fall is what happened in the Garden of Eden. Adam and Eve’s fall stands behind every proud fall of humankind since. Adam and Eve disobeyed God and proudly chose their own way. The fall that resulted was catastrophic.
The proud person pursues his or her own way, but the humble one obeys God’s Word. Delighting in the Lord and humbly following His commands makes us sure\-footed so that we will not slip or stagger: “The LORD makes firm the steps of the one who delights in him” (Psalm 37:23; see also Psalm 18:36; 37:31\). Humility and fear of the Lord establish us securely on God’s path, where our feet won’t stumble, nor will we fall (Proverbs 3:26; Psalm 17:5; 119:133\).
|
What does it mean to not be wise in your own eyes (Proverbs 3:7)?
|
Answer
In Proverbs 3, Solomon exhorts his son to trust in the Lord wholeheartedly. In verse 5 Solomon gives counsel regarding trusting the Lord instead of one’s own understanding, and in verse 7 he says, “Do not be wise in your own eyes; Fear the LORD and depart from evil” (NKJV). Those who are wise in their own eyes do not fear or trust the Lord. Instead, they think all they need is found within themselves.
To be wise in your own eyes means you think your understanding is best. You have it all figured out. You do not listen to advice, and you tend to live by the saying “it’s my way or the highway.” To be wise in your own eyes is to be, in your own estimation, self\-reliant and self\-sufficient, refusing even God’s help. It is a sign of [pride](pride-Bible.html), which Proverbs 16:18 warns goes before destruction. It is only a matter of time before the prideful person who is wise in his own eyes experiences destruction or falls into God’s judgment. The Bible calls a person who is wise in his own eyes a fool (Proverbs 12:15; Romans 1:22\)—a big reason to not be wise in your own eyes.
Great sorrow awaits the one who is wise in his own eyes (Isaiah 5:21\). The warning to not be wise in our own eyes is for our own benefit. The story of [King Nebuchadnezzar](Nebuchadnezzar.html) in Daniel 4 illustrates the folly of considering oneself full of wisdom and glory. King Nebuchadnezzar boasted of his mighty power and thought it was by his own wisdom and strength that he had built Babylon (verses 29–30\). While the boast was still in his mouth, Nebuchadnezzar lost his senses, was driven away from society, and ate grass like an ox, just like God said would happen (verses 31–33\). Nebuchadnezzar remained in that state until he acknowledged “that the Most High is sovereign over all kingdoms on earth and gives them to anyone he wishes” (verse 25\). Nebuchadnezzar learned a powerful lesson. After his sanity returned, the king proclaimed, “Now I, Nebuchadnezzar, praise and exalt and glorify the King of heaven, because everything he does is right and all his ways are just. And those who walk in pride he is able to humble” (verse 37\).
It is wise to heed Scripture’s warnings: “Do you see a person wise in their own eyes? There is more hope for a fool than for them” (Proverbs 26:12\). Yet there is great hope for the one who returns to the Lord (Zechariah 9:12\). We need to see ourselves as we are. This requires [humility](Bible-humility.html), which requires that we realize we are not God and recognize that everything we have is from God (1 Corinthians 4:7\). We know that we are not wise in and of ourselves, and we trust in the One who actually is.
God gives wisdom through His Word and through His discipline. “Do not be wise in your own eyes” is not just a rule of etiquette or a personal improvement tip; it is a principle of godliness designed for our good. To those who are not wise in their own eyes and who choose to fear the Lord, there is a promise: “This will bring health to your body and nourishment to your bones” (Proverbs 3:8\).
|
Who was George Mueller?
|
Answer
George Mueller (1805—1898\), whose full name was Johann George Ferdinand Mueller, was a preacher, evangelist, and prominent member of the [Plymouth Brethren Church](Plymouth-Brethren.html). He is best remembered for his work of starting and directing a large orphanage in England.
Born in what was then known as Prussia (modern\-day Germany), Mueller lived out his early years in thievery and dishonesty. In 1825, while attending divinity school at the University of Halle, he went to a prayer meeting at the house of a friend, realized his sinful condition, and placed his faith in Jesus (see Romans 3:22–24\). According to Mueller’s own testimony in his 1855 book, *A Narrative of Some of the Lord’s Dealing with George Muller*, “I understood something of the reason why the Lord Jesus died on the cross, and suffered such agonies in the Garden of Gethsemane: even that thus, bearing the punishment due to us, we might not have to bear it ourselves” (p. 13\). Once he became a follower of Christ, Mueller found that he no longer wanted to live in sin, and he forsook his old ways of living.
In 1830 Mueller became a preacher in Teignmouth, England. There he became associated with the Plymouth Brethren. Following the distinct teachings of the Plymouth Brethren, Mueller did not accept a salary for his preaching, but rather lived off voluntary offerings. Also, George Mueller ended the popular method of collecting money through pew rentals in the church he served. Such rents were seen by Mueller as discriminatory toward the poor.
Early in his ministry, George Mueller aimed to assist missionaries and Sunday school programs in various churches. He also distributed Bibles and [gospel tracts](gospel-tracts.html). It’s estimated that Mueller gave away more than 250,000 Bibles in his lifetime.
Mueller, alongside his first wife, Mary, began caring for orphans in Bristol in 1832\. Orphans during this time experienced terrible hardship and poor living conditions. Often, they were sent to workhouses or factories, which had harmful working environments. Scripture repeatedly commands Christians to care for orphans (Psalm 146:9; Isaiah 1:17; James 1:27\), and George Mueller and his wife obeyed those commands, caring for orphans in their own home until they exceeded their housing capacity and received complaints from neighbors. Mueller knew they would need a larger building and so, over the course of time, built five houses in the Ashley Down area of Bristol. Throughout its history, the Ashley Down Orphanage helped to care for around 18,000 children.
All funding for the building of the houses and caring for the orphans came from freewill offerings for which Mueller prayed. He never asked people for money nor canvassed believers for donations. Mueller trusted that God would provide him with what he needed, and God did (see Matthew 6:25–33\).
One of the most well\-known stories of Mueller’s faith involves the time when he trusted God to provide the orphans with breakfast one morning. Nothing was available for the children to eat, but Mueller and the children prayed. Soon after, a nearby baker brought bread to the orphans, stating how God had laid a burden upon his heart to bring fresh bread. A little time after, the milkman arrived, asking if the orphans could use fresh milk, since his truck had broken down. God had provided the orphans with breakfast.
Mary died in 1870\. A year later, George Mueller married again, and in 1875 he and his second wife, Susannah, embarked on a 17\-year missionary tour, in which he spoke evangelistically about his trust in the Lord to provide. The couple traveled extensively, visiting a total of 42 countries including cities in Europe, India, China, and Australia. In America, Mueller met President Hayes in the White House. George Mueller died in Bristol in 1898 at the age of 92\.
George Mueller’s life demonstrated the truth of James 5:16: “The prayer of a righteous person is powerful and effective.” Truly, this Prussian preacher had a rich prayer life that stemmed from his strong faith in Jesus Christ. And the Lord showed Himself to be faithful.
|
Was Hagar Abraham’s wife or his concubine?
|
Answer
Hagar is properly considered a [concubine](concubine-concubines.html) of Abraham’s, although the Bible does call her a “wife” of Abraham in Genesis 16:3: “So, after Abram had lived ten years in the land of Canaan, Sarai, Abram’s wife, took Hagar the Egyptian, her servant, and gave her to Abram her husband as a wife” (ESV). A wife and a concubine held distinct roles in a family, but a concubine was still considered a wife of sorts.
[Hagar](Hagar-in-the-Bible.html) had been Sarah’s servant, but she was raised in status to be a second wife to [Abraham](life-Abraham.html). This action was required for Abraham to have a child with Hagar, but it did not place Hagar on a par with Sarah (see Genesis 25:5–6\); Hagar remained a secondary wife—a “slave wife,” as it were (cf. Galatians 4:21–31\).
The Hebrew words for “wife” and “concubine” are different, but the word for “wife” has a broad range of meanings and can be translated as “woman,” “wife,” or “female.” The word was not always used with precision. That’s why, in Genesis 16:3, both [Sarah and Hagar](Sarah-Hagar.html) are called a “wife” of Abraham, using different forms of the same Hebrew word. The broad definition of the word in question means we have to use context clues to more precisely define it. In Hagar’s case, her status as Sarah’s slave means that she was a “wife” of a lesser class. In biblical times there were various rankings of wives, but the first wife always had seniority.
It is worth noting that, after Sarah died, Abraham married again: “Abraham had taken another wife, whose name was Keturah” (Genesis 25:1\). Elsewhere, [Keturah](Keturah-in-the-Bible.html) is called Abraham’s “concubine” (1 Chronicles 1:32\); so, Keturah was both. She was a wife, but she was of an inferior status to Sarah. The same could be said of Hagar.
Abraham had a principal wife, [Sarah](life-Sarah.html), and two secondary wives, Hagar and Keturah. Sarah alone possessed legal rights and social standing as Abraham’s wife, and only her child, Isaac, was the rightful heir to the family inheritance (see Genesis 25:5\). Sarah, who had been unable to bear children, gave her Egyptian servant, Hagar, to Abraham as a concubine/wife. Taking a concubine was a common solution to childlessness in ancient times. But a concubine only held “secondary wife status.”
God had plans for Hagar and her child by Abraham. God dealt kindly with both Hagar and Ishmael, preserving their lives and making Ishmael the father of a great nation (Genesis 21:8–21\).
|
What does it mean to cast all your cares on Him (1 Peter 5:7)?
|
Answer
First Peter 5:7, speaking to the humble child of God, relates a wonderful truth: “Casting all your cares on him, because he cares about you” (CSB). This completes a thought begun in the previous verses: “All of you, clothe yourselves with humility toward one another, because, ‘God opposes the proud but shows favor to the humble.’ Humble yourselves, therefore, under God’s mighty hand, that he may lift you up in due time” (1 Peter 5:5–6\). We are commanded to [humble ourselves](how-to-humble-yourself.html) in light of who God is. He is God, and we are not. And we trust that God will take care of us. Part of humbling ourselves includes “casting all your cares upon Him.”
Humans often overestimate their ability and underestimate their inability. Yet the humble recognize that they are not God. God is all\-powerful, all\-knowing, and able to handle all our cares. As a humble person, you can cast all your cares on Him because you know He cares for you. To “cast” literally means to “throw.” It is from the same Greek word used to describe how the people threw their coats on the colt before Jesus rode it into Jerusalem on Palm Sunday (Luke 19:35\). We should not hold onto our cares. Instead, we should throw them to our Father God who cares for us. He has big shoulders; He can handle our burdens.
*Cares* refers to worries, difficulties and needs of this world, and anxieties. The NLT says to “give all your worries and cares to God,” and the NIV says to “cast all your anxiety on him.” Everything that worries us or weighs us down is to be given to the God who cares so deeply for us. These verses do not promise that God will remove the source of our anxiety—although He certainly can and often has (see Isaiah 37:36 and Mark 4:39\). Instead, the assurance is in knowing that He cares for us, which is why we can cast our cares on Him. God is trustworthy to handle our cares in the best way. Romans 8:28 tells us that God works all things for the good of those who love Him and are called according to His purpose. We trust that God is able and willing to deal with our cares.
Jesus also invited people to cast their cares on Him: “Come to me, all you who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy and my burden is light.” (Matthew 11:28–30\). Jesus calls us to come to Him and cast our cares or burdens on Him. When we do, the promise is that we will find rest for our souls. The assurance is based on who He is. We can come to Him with any of our concerns in prayer, and, while the burden may still exist, our souls will find rest as we trust in Him to help us carry it and to sustain us through the trial.
Peter’s exhortation to humble ourselves and to cast all our cares on the Lord is a command, not a suggestion. We are commanded to trust in the Lord and not in ourselves (Proverbs 3:5\) and to be [anxious](Bible-anxiety.html) for nothing (Philippians 4:6\). God does not want us to be weighed down by the difficulties and worries of this life. Instead, He cares for us and promises rest for all who come to Him. If you trust that God is in control and able to handle your concerns, cast all your cares on Him, regularly giving Him your concerns in prayer and living in the rest He gives.
|
Should everyone have a quiver full of children (Psalm 127:5)?
|
Answer
Having a “quiver full” of children is a biblical concept that comes from Psalm 127:4–5: “Like arrows in the hands of a warrior are children born in one’s youth. Blessed is the man whose quiver is full of them.”
Some Christians have taken the idea of having a “quiver full” of children out of its original context to support a doctrinal position that encourages married couples to abstain from using contraception and have large families. The [Quiverfull movement](Quiverfull-Patriarchy.html) applies the Psalm 127 passage in this way. Believing they are obeying God’s Word and safeguarding the church’s growth, Quiverfull followers reject all forms of birth control and accept as many children as the Lord chooses to give them.
Since it is essential to study the phrase *quiver full* within its theological framework, we must consider the whole passage to discern its meaning. Psalm 127 is a praise psalm extolling the virtues of family life as established under God. In verse 3, the psalmist declares that “children are a gift from the LORD; they are a reward from him” (NLT). In ancient times, having numerous children in a family was considered a special blessing from the Lord. So far, the meaning of the passage is straightforward. But the subsequent text requires a look at the historical background:
“Like arrows in the hands of a warrior are children born in one’s youth. Blessed is the man whose quiver is full of them. They will not be put to shame when they contend with their opponents in court” (Psalm 127:4–5\).
A quiver is a tube\-like container usually made of leather, used for holding arrows. Warriors and hunters carried their quivers on their backs or slung over their shoulders. A soldier with his quiver full of arrows was well\-prepared for battle. Thus, the term *quiver full* conveys the idea of protection and security.
Children “born in one’s youth” are those who are born when their parents are still young. The passage suggests that parents who have many children when they are young are blessed because those children will grow up in time to support them in their old age. These children are “like arrows in the hands of a warrior.”
This metaphor of children being “like arrows in the hands of a warrior” is also taken out of context by some Christians today. They teach that children, like arrows, are meant to be launched out into the world. But the symbolism relates more to security within the family. Having a quiver full of children was a gift from God because it would protect the family when the parents no longer could. A quiver full of children could also defend against those who might take advantage of elderly parents.
The picture the psalmist creates is one of an aging father surrounded by a group of strapping, grown sons who form a strong shield of protection for him and the family in his declining days. Such a father is in no danger of being overtaken or abused by his enemies, physically, legally, economically, or in any other way. In ancient Israel’s culture, a household filled with many sons brought security; the larger the family, the less vulnerable it was.
In response to God’s command to “be fruitful and multiply” in Genesis 1:28, the Israelites of the Old Testament placed high importance on procreation. Their physical, emotional, and economic security was expressed through having large families (Psalm 113:9\). While children are indeed a gift from the Lord, having a quiver full, or a large number, today does not necessarily represent the same security and protection that it did in ancient times.
Many married couples are unable to conceive and are thus unable to have a quiver full of children. But this does not mean that God has not blessed them. While children are one of God’s great blessings, He gives many other good things besides (Psalm 23; James 1:17\).
Psalm 127:5 cannot be construed as a blanket command for all believers to abstain from using birth control and to seek a quiver full of children. Yes, God has declared children to be a gift and a [blessing from Him](children-blessing.html). And, yes, producing offspring is part of the Lord’s general mandate for the human race. But nowhere in Scripture does God charge all married couples to have children.
The Voice translation provides an excellent rendering of Psalm 127:4–5, giving modern Bible readers a better understanding of the historical context: “Your sons born in your youth are a protection, like arrows in the hand of a warrior. Happy is the man who has his quiver full, for they will help and protect him when he is old. He will not be humiliated when he is accused at the gate, for his sons will stand with him against his enemies.” The blessing of a quiver full of children is that a father with many sons is happy and blessed because they will protect him later in life. But there’s no implication that every married couple should have a quiver full of children today.
|
Will the Antichrist be gay?
|
Answer
In a passage that many Bible interpreters understand to be a double prophecy about [Antiochus Epiphanies](Antiochus-Epiphanes.html) and the [end\-times Antichrist](what-is-the-antichrist.html), Daniel 11:37 reads, “He will show no regard for the gods of his fathers or for the desire of women, nor will he show regard for any other god; for he will magnify himself above them all” (NASB). The fact that the Antichrist will “show no regard for . . . the desire of women” leads some to believe that the Antichrist will be gay/homosexual.
The question is what is meant by “the desire of women”? Is it referring to a desire for women, or is it referring to something that women desire? Either is a possible translation of the Hebrew text. If “desire for women” is the proper understanding, the Antichrist’s forsaking of it could be an indication that he will be gay/homosexual. But, if “something women desire” is the proper understanding, the phrase would point in a different direction entirely.
While the NASB, KJV, and NKJV translate the phrase as “the desire of women,” other translations render it differently.
The NIV and ESV translate the phrase as “for the one desired by women” (NIV) and “to the one beloved by women” (ESV). If this rendering is correct, Daniel 11:37 is saying that the Antichrist will show no regard for “something/someone women love.”
The NLT and CSB translate the phrase as “for the god loved by women” (NLT) and “the god desired by women” (CSB). If this rendering is correct, Daniel 11:37 is saying that the Antichrist will not regard the “gods of his father, or the god desired by women, or any other god.”
Essentially, the NIV, ESV, NLT, and CSB all agree that the phrase is referring to “something that women desire,” with the NIV and ESV leaving the something unidentified, while the NLT and CSB identify the something as the “gods” the Antichrist will forsake. This rendering likely makes the most sense. The Antichrist will forsake all gods because he will essentially view himself as God: “He will magnify himself above them all.”
Further, contextually, it would be strange for Daniel 11:37 to insert a reference to homosexuality, especially in such an unclear way. For Daniel 11:37 to say that the Antichrist will be gay, it would have to read something like, “He will show no regard for the gods of his fathers, **and he will be gay**, nor will he show regard for any other god; for he will magnify himself above them all.”
So, while the Antichrist’s showing no regard for “the desire of women” could indicate that he will be gay/homosexual, that is not the only possible interpretation of Daniel 11:37, and it is definitely not the most plausible interpretation.
|
What are spiritual beings?
|
Answer
A spiritual being is a supernatural, incorporeal being. The Bible begins with the assertion that God, a spiritual being, created the heavens and the earth (Genesis 1:1\). Other spiritual beings mentioned in Scripture include angels, demons, and Satan. The supernatural worldview is found throughout the Bible—from creation to Revelation and everywhere in between. While we may never fully understand everything that has to do with spiritual beings this side of heaven, believers worship God, who is spirit (John 4:24\), and look forward to His kingdom, which is not of this world (John 18:36\).
God is a spiritual being. God has no physical form, and nothing in this world can be made to represent Him (Exodus 20:4; Deuteronomy 4:12; Acts 17:29\). There are other spiritual beings who are not of the same status, greatness, or ability as God. The psalmist declares, “The heavens praise your wonders, Lord, your faithfulness too, in the assembly of the holy ones. For who in the skies above can compare with the Lord? Who is like the Lord among the heavenly beings? In the council of the holy ones God is greatly feared; he is more awesome than all who surround him. Who is like you, Lord God Almighty? You, Lord, are mighty, and your faithfulness surrounds you” (Psalm 89:5–8\). In just this section of Scripture, we are made aware of an assembly of holy ones, heavenly beings, and the Lord God Almighty who is greater than all other spiritual beings.
God created the spiritual beings. They are known as God’s heavenly host (Psalm 148:2; Luke 2:13\). When God laid the foundation of the earth, “the morning stars sang together and all the angels shouted for joy” (Job 38:4–7\). These spiritual beings existed before God made humanity.
If a being is “spiritual,” that being is not a human or an animal—both human beings and animals exist with a physical body. The term *spiritual being* does not tell us what the being does or communicate its status. Angels, for example, are spiritual beings (Psalm 104:4\). Yet *angels* is a blanket term for many [different types](types-of-angels.html) of spiritual beings. Angels exist within a [hierarchy](hierarchy-of-angels.html) and have various functions. Some angels are loyal to God, and others, the fallen angels, are loyal to the devil (Matthew 25:41\). Messenger angels (Genesis 32:3, 7; Deuteronomy 2:26\), archangels (1 Thessalonians 4:16; Jude 1:9\), cherubim (Genesis 3:24\), seraphim (Isaiah 6:2\), watchers (Daniel 4:13,17, 23\), the Angel of Yahweh (Genesis 35:7\), and the [divine council](divine-council.html) (Jeremiah 23:18\) all seem to be part of God’s heavenly host.
Along with loyal members of the heavenly host, there are other spiritual beings who form the powers of darkness (Ephesians 6:12\). These rulers, authorities, powers of this dark world, and spiritual forces of evil also reside in the heavenly realms. The wicked spiritual beings include [demons](demons-Bible.html) (Mark 1:34\) or “unclean spirits,” false gods and goddesses (Exodus 15:11; Deuteronomy 11:16; 32:17\), and renegade “sons of God” (Genesis 6:2, 4\). These are all spiritual beings, but their loyalty is not to the Lord of hosts. Our battle in this world is not against flesh and blood but against these spiritual forces in the heavenly realms (Ephesians 6:12\).
The [devil](Satan-in-the-Bible.html) is also a spiritual being who aspired to become above God (Isaiah 14:12–15\). His pride led to his fall, and he continues in his wickedness. While the devil is referred to as the ruler of this world (John 12:31; 2 Corinthians 4:4\), his power is not equal to God’s. The devil can only do what God allows. His demise is sure, along with that of all the demons who follow him (Matthew 25:41; Revelation 20:3\).
We cannot see the spiritual realm, and we would never be able to see God, except for the [Incarnation](incarnation-of-Christ.html). The Son of God, the Word who always was God (John 1:1\), took on human flesh and dwelt among us (verse 14\). Jesus Christ is the “the image of the invisible God, the firstborn over all creation. For in him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things have been created through him and for him” (Colossians 1:15–16\). Jesus, God in the flesh, lived a perfect life, and His perfect sacrifice on the cross provided redemption once for all (Hebrews 7:27; 9:12, 28; 10:10\). In addition to providing us with reconciliation to God, the sacrifice of Christ also “disarmed the powers and authorities” of the spiritual realm (Colossians 2:15\).
Among all the spiritual beings, there is no one like our God. There is none greater. No other spiritual being is worthy of our worship.
At the end of our lives, we will enter a spiritual realm. Upon their death, believers in Christ are carried by the angels to the place where the Lord is (see Luke 16:22\). Unbelievers will face eternity in hell, separated from God. For believers, faith will become sight.
|
What does it mean to “think about these things” (Philippians 4:8)?
|
Answer
Philippians 4:8 is a well\-known verse that admonishes believers to think about “[whatever is true](whatever-is-true.html), whatever is noble, whatever is right, [whatever is pure](whatever-is-pure.html), [whatever is lovely](whatever-is-lovely.html), whatever is admirable, . . . excellent, or praiseworthy.” This command suggests that believers can control their thoughts and that their thought life should be characterized by what is good and uplifting.
Philippians might be characterized as a very *positive* book. There are some rebukes for a couple of individuals and hints that the church might not be as unified as it should be, but most of the book is a positive statement of what the church should do rather than a rebuke of what they are failing to do or an exhortation to stop doing something.
In chapter 1, Paul speaks of his imprisonment and his assurance that this will further the gospel, and he encourages the church to live in a manner worthy of the gospel, no matter what happens to him or to them.
In chapter 2, Paul points to Christ as the ultimate example of one who put the interests of others first, and the Philippians are encouraged to adopt that same attitude and live it out.
Chapter 3 warns the church to avoid teachers who would attempt to add works to the grace of Christ for salvation and then contrasts false teachers with true believers who, like Paul, put no confidence in the flesh.
In the final chapter, Paul gives a list of things he wants the Philippians to do, but this kind of admonishment has been evident throughout the whole letter:
– Stand firm in the Lord (verse 1\)
– Rejoice in the Lord always (verse 4\)
– Let your gentleness be evident to all (verse 5\)
– Do not be anxious about anything, but pray about everything (verse 6\)
– And then, verse 8: “Finally, brothers and sisters, whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable—if anything is excellent or praiseworthy—think about such things.”
Paul could probably have gone on for several more chapters admonishing and encouraging the Philippians to right living, but he sums it up with a catchall that encompasses every positive thing that he could have listed. While it might be valuable to analyze the meaning of each term that he uses in the list of things to think about, the desired effect is cumulative. The point is not to compare and contrast the various categories of things a Christian should think about, but to make a list covering everything good, positive, biblical, godly, encouraging, etc.—and exclude everything that is not.
We live in a world that is constantly bombarding us with messages, images, and worldviews that are incompatible with a [biblical worldview](Christian-worldview.html) and biblical guidelines for godly behavior. Even Christians can begin to think in secular, rather than biblical, categories if the popular, secular culture begins to inform their values. Paul reminds us that we must constantly reject those things that do not draw us closer to God and consciously focus on the things that do. We have the ability to choose what we think about.
Thinking about whatever is true, honorable, right, pure, lovely, commendable, excellent, and worthy of praise applies to every area of life, but would seem to be especially appropriate for evaluating the consumption of popular media—music, TV, movies, and literature. This does not mean that everything we watch, read, or listen to must be overtly Christian in nature, but it does mean that it should draw our hearts closer to God and increase our desire to obey Him, to fellowship with other believers, and to share the gospel. If the subject of our thoughts does not do these things, then it does not pass the test of Philippians 4:8\. It seems likely that, if Christians took this verse seriously, our media consumption habits would have to change.
|
Why does he who finds a wife obtain favor from the Lord (Proverbs 18:22)?
|
Answer
The book of Proverbs is featured in the Bible’s “[Wisdom Literature](wisdom-literature.html).” It contains practical guidelines and moral principles for developing sound character and making wise and beneficial decisions in life. Various topics are explored within Proverbs, including marriage and family. One such tenet for wise men suggests that “he who finds a wife finds a good thing and obtains favor from the LORD” (Proverbs 18:22, ESV).
It’s important to understand that the proverbs are not meant as divine promises or guarantees. These maxims are general principles. Both positive and negative statements about wives appear in Proverbs. For example, Proverbs 19:13 remarks that “a quarrelsome wife is like the constant dripping of a leaky roof.” Proverbs 25:24 sagely warns that it’s “better to live on a corner of the roof than share a house with a quarrelsome wife.” Further stressing the point, Proverbs 21:19 says that it’s “better to live in a desert than with a quarrelsome and nagging wife.”
On the other hand, “a prudent wife is from the LORD,” says Proverbs 19:14\. So, we can be confident that Proverbs 18:22 implies that He who finds a *good* wife obtains favor from the Lord. Proverbs 12:4 confirms, “A wife of noble character is her husband’s crown, but a disgraceful wife is like decay in his bones.”
In Hebrew, the wording of Proverbs 18:22 is strikingly similar to that of Proverbs 8:35: “For those who find me find life and receive favor from the LORD.” *Me* in this verse refers to [wisdom](wisdom-she-Proverbs.html), suggesting that, after wisdom itself, the finest of God’s blessings is an excellent wife. Proverbs 31:10 makes a parallel analogy: “A wife of noble character who can find? She is worth far more than rubies” (cf. Proverbs 8:11\).
So, he who finds a wife obtains favor from the Lord, but the inference is that not just any and every wife will bring favor from Yahweh. Ecclesiastes, another biblical book of wisdom literature, makes this point abundantly clear: “I find more bitter than death the woman who is a snare, whose heart is a trap and whose hands are chains. The man who pleases God will escape her, but the sinner she will ensnare” (Ecclesiastes 7:26\).
Proverbs 14:1 warns that “the wise woman builds her house, but with her own hands the foolish one tears hers down.” A prudent, God\-fearing wife is a treasure, an excellent thing for a man to find.
Proverbs 31:10–31 elaborates on the blessings of a wife of noble character. This passage is an acrostic poem extolling the value of a virtuous wife. The poem’s opening question emphasizes the rarity of a [virtuous woman](Proverbs-31-virtuous-woman.html) and implies that, if a man finds such a wife for himself, he will have obtained great favor from the Lord, for “she is worth far more than rubies” (verse 10\). The woman described in Proverbs 31 is trustworthy, capable, intelligent, diligent, generous, and kind, bringing her husband goodness and blessings her whole life long (verses 11–15\).
The virtuous wife, bringing favor from the Lord, is both wise and humble, strong and gentle. Through her judicious business dealings, forward thinking, competence, tireless work, and strength of character, she enhances the family’s dignity, adds esteem to her husband’s reputation, and is deeply loved by her entire household (Proverbs 31:16–28\). For these reasons, her children call her blessed, and her husband praises her, saying, “There are many virtuous and capable women in the world, but you surpass them all!” (verse 29, NLT). Above all else, this is a woman who loves and fears the Lord (verse 30\). A man who finds a wife of such extraordinary worth most certainly obtains favor from the Lord.
|
What is the meaning of “captives in your train” in Psalm 68:18?
|
Answer
In speaking of God’s victory over His enemies, Psalm 68:18 says, in part, “You ascended on high, leading a host of captives in your train and receiving gifts among men” (ESV).
In ancient warfare, captives were part of the spoils of war. The conquering general would take many captives, soldiers as well as civilians, who could then be sold or held as slaves or perhaps held for ransom in case some of the surviving relatives would be willing to pay to get them back. “Captives in your train” refers to a long line of captives included in the procession/parade of the conquering general, his army, and all of the spoils of war. In 1 Kings 10:2, the Queen of Sheba comes to Jerusalem with “a very great train,” which refers to her large retinue or entourage. *Train* is simply a word for “procession” or “parade.” (The word *train* was chosen to denote the modern method of rail transportation because it is a long line—like a parade of cars hauling people and things.) Most modern versions avoid using the word *train*. The NIV translates the clause as “you took many captives,” and the CEV renders it as “you took prisoners with you.”
So that explains what *captives in your train* means, but what does the verse mean?
Psalm 68 speaks of YHWH being victorious over all His enemies. Psalm 68:18 speaks of YHWH in terms of a conquering general or king who has taken many captives and has received gifts from those He conquered. Ephesians 4:8 paraphrases or perhaps summarizes the concepts found in Psalm 68, changing the wording to speak of Christ taking many captives and giving gifts, not receiving them. This paraphrasing has caused many to question just how Paul is using Psalm 68:18, because, on the surface, receiving gifts would appear to be exactly the opposite of giving them. Many complex solutions have been offered, but perhaps the best explanation is to remember that a conquering general or king would receive gifts from his enemies and then would often distribute them to his own people, friends, or supporters. The main point Paul makes is that Christ is a conquering king in a position to distribute many gifts to His people. Paul does not press the specific details of the verse in Psalms.
In 2 Corinthians 2:14 Paul speaks of a similar situation. In that passage, Christians are the “captives” of Christ and are now included in His triumphal train or procession. Christians are the “spoils of war,” in that they were taken from the enemy and are now slaves of Christ, which is ultimately the best thing that could have happened to them.
The gifts that Christ gives to the church in Ephesians 4 are the people who will help the church grow and mature. “So Christ himself gave the apostles, the prophets, the evangelists, the pastors and teachers, to equip his people for works of service, so that the body of Christ may be built up” (Ephesians 4:11–12\).
In the final analysis, the picture of Christ having captives in His train communicates that He is the conquering king, leading a train (procession, parade) of captives who are the spoils of war. These captives were once slaves of sin, but are now slaves of Christ. Christ distributes some of His slaves as leaders for the good of the church, which is made up of all the people He has captured. These church leaders do not own the church, but simply serve under the authority of Christ. (See 1 Peter 5:1–4\).
|
What are the Thirty-nine Articles and Forty-two Articles of the Church of England?
|
Answer
The 42 Articles, which became the 39 Articles, is the doctrinal statement of the [Church of England](Church-of-England.html). These articles were not meant to be an exhaustive statement of Anglican doctrine, but to clarify points of difference between the Anglican Church (the Church of England) and the [Roman Catholic Church](Roman-Catholicism.html) on one hand and various non\-Conformist Protestant groups on the other.
The process of creating the 39 Articles started in 1538 with Thomas Cranmer (archbishop of Canterbury and leader in the English Reformation), who produced 13 articles. However, there were still controversies to be settled and issues to be addressed, so in 1553 a larger list of 42 articles was released. Before it could be generally embraced by all the clergy, King Edward VI died, and his sister Mary reunited the Anglican Church with the Roman Catholic Church, and Protestantism was suppressed. Upon Mary’s death, Elizabeth came to the throne and re\-established an independent Anglican Church and Protestantism. The 42 Articles were once again brought into consideration and in 1571 revised to become the 39 Articles. The 39 Articles are still accepted by the Anglican Church today as well as the [Episcopal Church](Episcopalians.html) in the United States (with some modifications as noted within the articles).
The following are the 39 Articles as found at anglicansonline.org/basics/thirty\-nine\_articles.html (accessed 11/29/20\). They can also be found at the website of the Anglican Church of Canada. The short summary of each article (in italics) comes from aocinternational.org/what\-are\-the\-39\-articles\-of\-religion (accessed 11/29/20\).
**I. Of Faith in the Holy Trinity.** There is but one living and true God, everlasting, without body, parts, or passions; of infinite power, wisdom, and goodness; the Maker, and Preserver of all things both visible and invisible. And in unity of this Godhead there be three Persons, of one substance, power, and eternity; the Father, the Son, and the Holy Ghost.
*Defines our faith as [Trinitarian](Trinity-Bible.html) as we believe in a triune Godhead of God the Father, God the Son, and God the Holy Ghost or Holy Spirit (see St. Matthew 28:19\).*
**II. Of the Word or Son of God, which was made very Man.** The Son, which is the Word of the Father, begotten from everlasting of the Father, the very and eternal God, and of one substance with the Father, took Man’s nature in the womb of the blessed Virgin, of her substance: so that two whole and perfect Natures, that is to say, the Godhead and Manhood, were joined together in one Person, never to be divided, whereof is one Christ, very God, and very Man; who truly suffered, was crucified, dead, and buried, to reconcile his Father to us, and to be a sacrifice, not only for original guilt, but also for actual sins of men.
*Speaks of God the Son as having two natures: both fully man and fully God, who was virgin\-born, and whose death on the cross reconciles all true Christians to the Father (see St. John 1:14\).*
**III. Of the going down of Christ into Hell.** As Christ died for us, and was buried, so also is it to be believed, that he went down into Hell.
*Makes mention of Christ going down into “Hell.” While there remains some debate concerning his actually going into the portion of the underworld where the evil and notorious are held until the Great White Throne Judgment, it is accepted that he did descend to the lower world (see Ephesians 4:9\).*
**IV. Of the Resurrection of Christ.** Christ did truly rise again from death, and took again his body, with flesh, bones, and all things appertaining to the perfection of Man’s nature; wherewith he ascended into Heaven, and there sitteth, until he return to judge all Men at the last day.
*Teaches us about the resurrection of Christ and that he will return and judge all people at the last day. (See Revelation 22:12\.)*
**V. Of the Holy Ghost.** The Holy Ghost, proceeding from the Father and the Son, is of one substance, majesty, and glory, with the Father and the Son, very and eternal God.
*Defends the inclusion of the [filioque](filioque-clause-controversy.html) as found in the [Nicene Creed](Nicene-creed.html), which states that the Holy Ghost does indeed proceed from both the Father and the Son (see St. John 14:16, 15:26, and 16:7\).*
**VI. Of the Sufficiency of the Holy Scriptures for Salvation.** Holy Scripture containeth all things necessary to salvation: so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man, that it should be believed as an article of the Faith, or be thought requisite or necessary to salvation. In the name of the Holy Scripture we do understand those canonical Books of the Old and New Testament, of whose authority was never any doubt in the Church.
**Of the Names and Number of the Canonical Books**
Genesis
Exodus
Leviticus
Numbers
Deuteronomy
Joshua
Judges
Ruth
The First Book of Samuel
The Second Book of Samuel
The First Book of Kings
The Second Book of Kings
The First Book of Chronicles
The Second Book of Chronicles
The First Book of Esdras\*
The Second Book of Esdras\*
The Book of Esther
The Book of Job
The Psalms
The Proverbs
Ecclesiastes or Preacher
Cantica, or Songs of Solomon
Four Prophets the greater
Twelve Prophets the less
\* The Anglican Church of Canada explains that these two books are Ezra and Nehemiah.
And the other Books (as Hierome saith) the Church doth read for example of life and instruction of manners; but yet doth it not apply them to establish any doctrine; such are these following:
The Third Book of Esdras
The Fourth Book of Esdras
The Book of Tobias
The Book of Judith
The Song of the Three Children
The Story of Susanna
Of Bel and the Dragon
The rest of the Book of Esther
The Book of Wisdom
Jesus the Son of Sirach
Baruch the Prophet
The Prayer of Manasses
The First Book of Maccabees
The Second Book of Maccabees
All the Books of the New Testament, as they are commonly received, we do receive, and account them Canonical.
*Affirms the sufficiency of the Holy Scriptures for salvation. It also confirms the canon of Scripture in the sixty\-six “commonly received” books of the Old and New Testaments. It also states that the [Apocryphal books](apocrypha-deuterocanonical.html) are outside of the established canon of the church (see II St. Timothy 3:16, 17\).*
**VII. Of the Old Testament.** The Old Testament is not contrary to the New: for both in the Old and New Testament everlasting life is offered to Mankind by Christ, who is the only Mediator between God and Man, being both God and Man. Wherefore they are not to be heard, which feign that the old Fathers did look only for transitory promises. Although the Law given from God by Moses, as touching Ceremonies and Rites, do not bind Christian men, nor the Civil precepts thereof ought of necessity to be received in any commonwealth; yet notwithstanding, no Christian man whatsoever is free from the obedience of the Commandments which are called Moral.
*In this article, we learn that the Old and New Testaments are not contrary to one another but are two halves of a whole. From its sacred pages, we read of not only the Law, and its attendant ceremonies which are but a shadow of things in heaven (Hebrews 8:5\), but of the prophecies and promises regarding not only the redemption of Israel, but our redemption as well through the atoning work of the coming Messiah whom we know from the New Testament as our Lord and Savior Jesus Christ ( see Galatians 3:24\).*
**VIII. Of the Creeds.** The Nicene Creed, and that which is commonly called the [Apostles’ Creed](apostles-creed.html), ought thoroughly to be received and believed: for they may be proved by most certain warrants of Holy Scripture.
The original Article given Royal assent in 1571 and reaffirmed in 1662, was entitled “Of the Three Creeds”; and began as follows, “The Three Creeds, Nicene Creed, Athanasius’s Creed, and that which is commonly called the Apostles’ Creed ...”
*Affirms our use of the Apostles’ and Nicene Creeds. The Apostles’ Creed is the oldest, probably being used in some form in the early Second Century A.D. The Nicene Creed came out of the Council of Nicea in 325 A.D.*
**IX. Of Original or Birth\-Sin.** [Original sin](original-sin.html) standeth not in the following of Adam, (as the Pelagians do vainly talk;) but it is the fault and corruption of the Nature of every man, that naturally is engendered of the offspring of Adam; whereby man is very far gone from original righteousness, and is of his own nature inclined to evil, so that the flesh lusteth always contrary to the Spirit; and therefore in every person born into this world, it deserveth God’s wrath and damnation. And this infection of nature doth remain, yea in them that are regenerated; whereby the lust of the flesh, called in Greek, φρονημα σαρκος, (which some do expound the wisdom, some sensuality, some the affection, some the desire, of the flesh), is not subject to the Law of God. And although there is no condemnation for them that believe and are baptized; yet the Apostle doth confess, that concupiscence and lust hath of itself the nature of sin.
*Refers to our birth in this world under original sin. Original sin was given to us by our first parents. On its account, our flesh is drawn to satisfy its lustful desires. And although there is no condemnation for them that believe on the Lord Jesus Christ and are baptized, yet our flesh still contains this malady. Only by the workings of the Holy Spirit within the believer will he or she produce the fruits of repentance that are pleasing and acceptable to God.*
**X. Of Free\-Will.** The condition of Man after the fall of Adam is such, that he cannot turn and prepare himself, by his own natural strength and good works, to faith; and calling upon God. Wherefore we have no power to do good works pleasant and acceptable to God, without the grace of God by Christ preventing us, that we may have a good will, and working with us, when we have that good will.
*Rejects the concept of “Free\-Will.” Our sinful natures are in open rebellion against God and without the working of the Holy Ghost within us, we will never turn to God on our own accord.*
**XI. Of the Justification of Man.** We are accounted righteous before God, only for the merit of our Lord and Saviour Jesus Christ by Faith, and not for our own works or deservings. Wherefore, that we are justified by Faith only, is a most wholesome Doctrine, and very full of comfort, as more largely is expressed in the Homily of Justification.
*Affirms the concepts of justification by faith alone, in Christ alone.*
**XII. Of Good Works.** Albeit that Good Works, which are the fruits of Faith, and follow after Justification, cannot put away our sins, and endure the severity of God’s judgment; yet are they pleasing and acceptable to God in Christ, and do spring out necessarily of a true and lively Faith insomuch that by them a lively Faith may be as evidently known as a tree discerned by the fruit.
*Affirms the notion that we cannot work our way into God’s good graces. Only after our acceptance into the fold of Christ will our works bear fruit that is acceptable to God and will reveal that we are in possession of a true and lively faith.*
**XIII. Of Works before Justification.** Works done before the grace of Christ, and the Inspiration of his Spirit, are not pleasant to God, forasmuch as they spring not of faith in Jesus Christ; neither do they make men meet to receive grace, or (as the School\-authors say) deserve grace of congruity: yea rather, for that they are not done as God hath willed and commanded them to be done, we doubt not but they have the nature of sin.
*States that all of our works prior to receiving the grace of Christ and the inspiration of his Spirit are not acceptable to God (see Isaiah 64:6\).*
**XIV. Of Works of Supererogation.** Voluntary Works besides, over and above, God’s Commandments, which they call Works of Supererogation, cannot be taught without arrogancy and impiety: for by them men do declare, that they do not only render unto God as much as they are bound to do, but that they do more for his sake, than of bounden duty is required: whereas Christ saith plainly When ye have done all that are commanded to you, say, We are unprofitable servants.
*Contradicts the notion that we could ever do more than what God expects of us in the first place (see St. Luke 17:10\).*
**XV. Of Christ alone without Sin.** Christ in the truth of our nature was made like unto us in all things, sin only except, from which he was clearly void, both in his flesh, and in his spirit. He came to be the Lamb without spot, who, by sacrifice of himself once made, should take away the sins of the world; and sin (as Saint John saith) was not in him. But all we the rest, although baptized and born again in Christ, yet offend in many things; and if we say we have no sin, we deceive ourselves, and the truth is not in us.
*Affirms our belief in the sinless nature of our Lord Jesus Christ (see Hebrews 4:15\).*
**XVI. Of Sin after Baptism.** Not every deadly sin willingly committed after Baptism is sin against the Holy Ghost, and unpardonable. Wherefore the grant of repentance is not to be denied to such as fall into sin after Baptism. After we have received the Holy Ghost, we may depart from grace given, and fall into sin, and by the grace of God we may arise again, and amend our lives. And therefore they are to be condemned, which say, they can no more sin as long as they live here, or deny the place of forgiveness to such as truly repent.
*In this article we learn that not every sin willingly committed after baptism is a sin against the Holy Ghost and unpardonable. It is by God’s grace that we repent and withdraw from sin, amending our lives through the work of the Holy Spirit within us. This article also condemns those who say “they can no more sin as long as they live here \[in the world], or \[who] deny the place of forgiveness to such as truly repent.” Such are unbiblical and should be rejected as heresies (see Romans 7:14–25; I St. John 1:7–10 and 2:1–2\).*
**XVII. Of Predestination and Election.** Predestination to Life is the everlasting purpose of God, whereby (before the foundations of the world were laid) he hath constantly decreed by his counsel secret to us, to deliver from curse and damnation those whom he hath chosen in Christ out of mankind, and to bring them by Christ to everlasting salvation, as vessels made to honour. Wherefore, they which be endued with so excellent a benefit of God, be called according to God’s purpose by his Spirit working in due season: they through Grace obey the calling: they be justified freely: they be made sons of God by adoption: they be made like the image of his only\-begotten Son Jesus Christ: they walk religiously in good works, and at length, by God’s mercy, they attain to everlasting felicity.
As the godly consideration of Predestination, and our Election in Christ, is full of sweet, pleasant, and unspeakable comfort to godly persons, and such as feel in themselves the working of the Spirit of Christ, mortifying the works of the flesh, and their earthly members, and drawing up their mind to high and heavenly things, as well because it doth greatly establish and confirm their faith of eternal Salvation to be enjoyed through Christ as because it doth fervently kindle their love towards God: So, for curious and carnal persons, lacking the Spirit of Christ, to have continually before their eyes the sentence of God’s Predestination, is a most dangerous downfall, whereby the Devil doth thrust them either into desperation, or into wretchlessness of most unclean living, no less perilous than desperation.
Furthermore, we must receive God’s promises in such wise, as they be generally set forth to us in Holy Scripture: and, in our doings, that Will of God is to be followed, which we have expressly declared unto us in the Word of God.
*Affirms the doctrines of Predestination and Election (see St. John 6:37, 44; 8:44–47; 10:14–16; 17:5–10, 20; Acts 2:47; Romans 8:28–30; I Corinthians 1:2, 4, 9, and 26–31; Ephesians 1:4–5 and 9; 2:1, 8–10; Colossians 3:12; I Thessalonians 1:4; II St. Timothy 1:9; St. Titus 3:3–7; Hebrews 2:10–13; I St. Peter 1:2, 15, 17, and 20–21; St. Jude 1\).*
**XVIII. Of obtaining eternal Salvation only by the Name of Christ.** They also are to be had accursed that presume to say, That every man shall be saved by the Law or Sect which he professeth, so that he be diligent to frame his life according to that Law, and the light of Nature. For Holy Scripture doth set out unto us only the Name of Jesus Christ, whereby men must be saved.
*Condemns those who say one can be saved apart from the atoning work of Jesus Christ (see St. John 3:23; 11:25–26; Acts 4:10–12; Philippians 2:9–11; I St. John 5:13; Revelation 22:4\).*
**XIX. Of the Church.** The visible Church of Christ is a congregation of faithful men, in which the pure Word of God is preached, and the Sacraments be duly ministered according to Christ’s ordinance, in all those things that of necessity are requisite to the same.
As the Church of Jerusalem, Alexandria, and Antioch, have erred, so also the Church of Rome hath erred, not only in their living and manner of Ceremonies, but also in matters of Faith.
*Sets forth the parameters for a true Christian church.*
**XX. Of the Authority of the Church.** The Church hath power to decree Rites or Ceremonies, and authority in Controversies of Faith: and yet it is not lawful for the Church to ordain any thing that is contrary to God’s Word written, neither may it so expound one place of Scripture, that it be repugnant to another. Wherefore, although the Church be a witness and a keeper of Holy Writ, yet, as it ought not to decree any thing against the same, so besides the same ought it not to enforce any thing to be believed for necessity of Salvation.
*States that the church has the power to establish its order of worship and such ceremonies as it sees fit within the framework of “God’s Word written” (see II St. Timothy 3:15–17\).*
**XXI. Of the Authority of General Councils.** \[The Twenty\-first of the former Articles is omitted; because it is partly of a local and civil nature, and is provided for, as to the remaining parts of it, in other Articles.]
The original 1571, 1662 text of this Article, omitted in the version of 1801, reads as follows: “General Councils may not be gathered together without the commandment and will of Princes. And when they be gathered together, (forasmuch as they be an assembly of men, whereof all be not governed with the Spirit and Word of God,) they may err, and sometimes have erred, even in things pertaining unto God. Wherefore things ordained by them as necessary to salvation have neither strength nor authority, unless it may be declared that they be taken out of holy Scripture.”
*This article is self\-exclamatory* \[sic].
**XXII. Of Purgatory.** The Romish Doctrine concerning [Purgatory](purgatory.html), Pardons, Worshipping and Adoration, as well of Images as of Relics, and also Invocation of Saints, is a fond thing, vainly invented, and grounded upon no warranty of Scripture, but rather repugnant to the Word of God.
*Concerns several unscriptural beliefs and practices of the Roman Church at the time of the Reformation (see Hebrews 9:27; Colossians 2:8–9 and 18–19; Exodus 20:4–5; Psalm 34:17–18; Psalm 49:7–8; St. Matthew 4:10, 17; 5:17–18 and 16:26; Revelation 12—15; 19:10; 20:1–6; and 22:8–9\).*
**XXIII. Of Ministering in the Congregation.** It is not lawful for any man to take upon him the office of public preaching, or ministering the Sacraments in the Congregation, before he be lawfully called, and sent to execute the same. And those we ought to judge lawfully called and sent, which be chosen and called to this work by men who have public authority given unto them in the Congregation, to call and send Ministers into the Lord’s vineyard.
*Affirms the authority of the Vestry of a respective congregation to call such men as are duly qualified, via the episcopate, to the office of minister. This article precludes the ordination of women, the immoral or other degenerated persons (see I St. Timothy 3:1–16; 4:14 and St. Titus 1:5–9\).*
**XXIV. Of Speaking in the Congregation in such a Tongue as the people understandeth.** It is a thing plainly repugnant to the Word of God, and the custom of the Primitive Church to have public Prayer in the Church, or to minister the Sacraments, in a tongue not understanded of the people.
*Prohibits speaking in a tongue that the people clearly would not understand.*
(Got Questions note: this is not referring to the charismatic practice of “speaking in tongues” but of conducting services in Latin, which was the practice of the Catholic Church even though the average person could not understand Latin.)
**XXV. Of the Sacraments.** Sacraments ordained of Christ be not only badges or tokens of Christian men’s profession, but rather they be certain sure witnesses, and effectual signs of grace, and God’s good will towards us, by the which he doth work invisibly in us, and doth not only quicken, but also strengthen and confirm our Faith in him.
There are two Sacraments ordained of Christ our Lord in the Gospel, that is to say, Baptism, and the Supper of the Lord.
Those five commonly called Sacraments, that is to say, Confirmation, Penance, Orders, Matrimony, and Extreme Unction, are not to be counted for Sacraments of the Gospel, being such as have grown partly of the corrupt following of the Apostles, partly are states of life allowed in the Scriptures, but yet have not like nature of Sacraments with Baptism, and the Lord’s Supper, for that they have not any visible sign or ceremony ordained of God.
The Sacraments were not ordained of Christ to be gazed upon, or to be carried about, but that we should duly use them. And in such only as worthily receive the same, they have a wholesome effect or operation: but they that receive them unworthily, purchase to themselves damnation, as Saint Paul saith.
*Addresses the issue of Sacraments within the church. A sacrament is defined as an outward and visible sign of an inward and spiritual grace. Anglicans have traditionally recognized only two sacraments: Baptism and the Supper of the Lord.*
**XXVI. Of the Unworthiness of the Ministers, which hinders not the effect of the Sacraments.** Although in the visible Church the evil be ever mingled with the good, and sometimes the evil have chief authority in the Ministration of the Word and Sacraments, yet forasmuch as they do not the same in their own name, but in Christ’s, and do minister by his commission and authority, we may use their Ministry, both in hearing the Word of God, and in receiving the Sacraments. Neither is the effect of Christ’s ordinance taken away by their wickedness, nor the grace of God’s gifts diminished from such as by faith, and rightly, do receive the Sacraments ministered unto them; which be effectual, because of Christ’s institution and promise, although they be ministered by evil men.
Nevertheless, it appertaineth to the discipline of the Church, that inquiry be made of evil Ministers, and that they be accused by those that have knowledge of their offences; and finally, being found guilty, by just judgment be deposed.
*Denies that an unworthy minister will hinder the effect of the Sacraments upon the faithful. It also permits the removal of any godless, or profane man from his position as deacon, priest, presbyter or bishop within the Church if it can be objectively demonstrated that he is of such a character.*
**XXVII. Of Baptism.** Baptism is not only a sign of profession, and mark of difference, whereby Christian men are discerned from others that be not christened, but it is also a sign of Regeneration or New\-Birth, whereby, as by an instrument, they that receive Baptism rightly are grafted into the Church; the promises of the forgiveness of sin, and of our adoption to be the sons of God by the Holy Ghost, are visibly signed and sealed, Faith is confirmed, and Grace increased by virtue of prayer unto God.
The Baptism of young Children is in any wise to be retained in the Church, as most agreeable with the institution of Christ.
*Addresses the Sacrament of Baptism.*
**XXVIII. Of the Lord’s Supper.** The Supper of the Lord is not only a sign of the love that Christians ought to have among themselves one to another, but rather it is a Sacrament of our Redemption by Christ’s death: insomuch that to such as rightly, worthily, and with faith, receive the same, the Bread which we break is a partaking of the Body of Christ; and likewise the Cup of Blessing is a partaking of the Blood of Christ.
[Transubstantiation](transubstantiation.html) (or the change of the substance of Bread and Wine) in the Supper of the Lord, cannot be proved by Holy Writ; but is repugnant to the plain words of Scripture, overthroweth the nature of a Sacrament, and hath given occasion to many superstitions.
The Body of Christ is given, taken, and eaten, in the Supper, only after an heavenly and spiritual manner. And the mean whereby the Body of Christ is received and eaten in the Supper, is Faith.
The Sacrament of the Lord’s Supper was not by Christ’s ordinance reserved, carried about, lifted up, or worshipped.
*Affirms that the Lord’s Supper is consumed only after an heavenly and spiritual manner. We also learn that the Sacrament of the Lord’s Supper is not supposed to be set aside for common purposes, carried about, and it is not to be worshiped as the actual body and blood of Christ.*
**XXIX. Of the Wicked, which eat not the Body of Christ in the use of the Lord’s Supper.** The Wicked, and such as be void of a lively faith, although they do carnally and visibly press with their teeth (as Saint Augustine saith) the Sacrament of the Body and Blood of Christ; yet in no wise are they partakers of Christ: but rather, to their condemnation, do eat and drink the sign or Sacrament of so great a thing.
*Addresses the issue of the those of the unregenerate and wicked who partake of the Lord’s Supper.*
**XXX. Of both Kinds.** The Cup of the Lord is not to be denied to the Lay\-people: for both the parts of the Lord’s Sacrament, by Christ’s ordinance and commandment, ought to be ministered to all Christian men alike.
*Affirms the offering of the communion cup to the laity because our Lord instructed that we should both eat of the unleavened bread and drink of the cup until he comes again.*
**XXXI. Of the one Oblation of Christ finished upon the Cross.** The Offering of Christ once made is that perfect redemption, propitiation, and satisfaction, for all the sins of the whole world, both original and actual; and there is none other satisfaction for sin, but that alone. Wherefore the sacrifices of Masses, in the which it was commonly said, that the Priest did offer Christ for the quick and the dead, to have remission of pain or guilt, were blasphemous fables, and dangerous deceits.
*Affirms that our Lord Jesus Christ made one offering of himself for the sins of the whole world. It goes on to point out that the use of the Roman Mass is contrary to Scripture because it attempts to communicate the very body and blood of Christ to those present for worship even though our Lord is physically present in heaven at the right hand of God (see Hebrews 9:24–28\).*
**XXXII. Of the Marriage of Priests.** Bishops, Priests, and Deacons, are not commanded by God’s Law, either to vow the estate of single life, or to abstain from marriage: therefore it is lawful for them, as for all other Christian men, to marry at their own discretion, as they shall judge the same to serve better to godliness.
*Permits the marriage of bishops, priests and deacons within the Church.*
**XXXIII. Of excommunicate Persons, how they are to be avoided.** That person which by open denunciation of the Church is rightly cut off from the unity of the Church, and excommunicated, ought to be taken of the whole multitude of the faithful, as an Heathen and Publican, until he be openly reconciled by penance, and received into the Church by a Judge that hath authority thereunto.
*Reminds us as Christians to avoid the ungodly and those in error (see II Corinthians 6:14–18\).*
**XXXIV. Of the Traditions of the Church.** It is not necessary that Traditions and Ceremonies be in all places one, or utterly like; for at all times they have been divers, and may be changed according to the diversity of countries, times, and men’s manners, so that nothing be ordained against God’s Word. Whosoever, through his private judgment, willingly and purposely, doth openly break the Traditions and Ceremonies of the Church, which be not repugnant to the Word of God, and be ordained and approved by common authority, ought to be rebuked openly, (that others may fear to do the like,) as he that offendeth against the common order of the Church, and hurteth the authority of the Magistrate, and woundeth the consciences of the weak brethren.
Every particular or national Church hath authority to ordain, change, and abolish, Ceremonies or Rites of the Church ordained only by man’s authority, so that all things be done to edifying.
*Accepts the various traditions and ceremonies that exist across the Anglican Communion as long as they agree with God’s word written.*
**XXXV. Of the Homilies.** The Second Book of Homilies, the several titles whereof we have joined under this Article, doth contain a godly and wholesome Doctrine, and necessary for these times, as doth the former Book of Homilies, which were set forth in the time of Edward the Sixth; and therefore we judge them to be read in Churches by the Ministers, diligently and distinctly, that they may be understanded of the people.
Of the Names of the Homilies.
1 Of the right Use of the Church.
2 Against Peril of Idolatry.
3 Of repairing and keeping clean of Churches.
4 Of good Works: first of Fasting.
5 Against Gluttony and Drunkenness.
6 Against Excess of Apparel.
7 Of Prayer.
8 Of the Place and Time of Prayer.
9 That Common Prayers and Sacraments ought to be ministered in a known tongue.
10 Of the reverend Estimation of God’s Word.
11 Of Alms\-doing.
12 Of the Nativity of Christ.
13 Of the Passion of Christ.
14 Of the Resurrection of Christ.
15 Of the worthy receiving of the Sacrament of the Body and Blood of Christ.
16 Of the Gifts of the Holy Ghost.
17 For the Rogation\-days.
18 Of the State of Matrimony.
19 Of Repentance.
20 Against Idleness.
21 Against Rebellion.
*At the time of the Reformation there was a shortage of clergy who were properly trained in Protestant doctrines, so it was necessary to have a set of teachings which were to be read to the people that defined the exclusively Protestant ideals of the Anglican Church. The Homilies provided such doctrine in a specific form which were to be read to the people.*
**XXXVI. Of Consecration of Bishops and Ministers.** The Book of Consecration of Bishops, and Ordering of Priests and Deacons, as set forth by the General Convention of this Church in 1792, doth contain all things necessary to such Consecration and Ordering; neither hath it any thing that, of itself, is superstitious and ungodly. And, therefore, whosoever are consecrated or ordered according to said Form, we decree all such to be rightly, orderly, and lawfully consecrated and ordered.
The original 1571, 1662 text of this Article reads as follows: “The Book of Consecration of Archbishops and Bishops, and Ordering of Priests and Deacons, lately set forth in the time of Edward the Sixth, and confirmed at the same time by authority of Parliament, doth contain all things necessary to such Consecration and Ordering: neither hath it any thing, that of itself is superstitious and ungodly. And therefore whosoever are consecrated or ordered according to the Rites of that Book, since the second year of the forenamed King Edward unto this time, or hereafter shall be consecrated or ordered according to the same Rites; we decree all such to be rightly, orderly, and lawfully consecrated and ordered.”
*Affirms the order for consecrations of bishops and ministers as being by the approved formularies of the Church and that all such as have been consecrated or ordained will be recognized as being legitimate ministers of the Church.*
**XXXVII. Of the Power of the Civil Magistrates.** The Power of the Civil Magistrate extendeth to all men, as well Clergy as Laity, in all things temporal; but hath no authority in things purely spiritual. And we hold it to be the duty of all men who are professors of the Gospel, to pay respectful obedience to the Civil Authority, regularly and legitimately constituted.
The original 1571, 1662 text of this Article reads as follows: “The King’s Majesty hath the chief power in this Realm of England, and other his Dominions, unto whom the chief Government of all Estates of this Realm, whether they be Ecclesiastical or Civil, in all causes doth appertain, and is not, nor ought to be, subject to any foreign Jurisdiction. Where we attribute to the King’s Majesty the chief government, by which Titles we understand the minds of some slanderous folks to be offended; we give not our Princes the ministering either of God’s Word, or of the Sacraments, the which thing the Injunctions also lately set forth by Elizabeth our Queen do most plainly testify; but that only prerogative, which we see to have been given always to all godly Princes in holy Scriptures by God himself; that is, that they should rule all estates and degrees committed to their charge by God, whether they be Ecclesiastical or Temporal, and restrain with the civil sword the stubborn and evil\-doers.
“The Bishop of Rome hath no jurisdiction in this Realm of England.
“The Laws of the Realm may punish Christian men with death, for heinous and grievous offences.
“It is lawful for Christian men, at the commandment of the Magistrate, to wear weapons, and serve in the wars.”
*States that the clergy of the church are subject not only to ecclesiastical courts but to the civil courts of the state.*
**XXXVIII. Of Christian Men’s Goods, which are not common.** The Riches and Goods of Christians are not common, as touching the right, title, and possession of the same; as certain Anabaptists do falsely boast. Notwithstanding, every man ought, of such things as he possesseth, liberally to give alms to the poor, according to his ability.
*Dispenses with the socialistic notions that all men’s goods are held in common or ought to be among all Christians.*
**XXXIX. Of a Christian Man’s Oath.** As we confess that vain and rash Swearing is forbidden Christian men by our Lord Jesus Christ, and James his Apostle, so we judge, that Christian Religion doth not prohibit, but that a man may swear when the Magistrate requireth, in a cause of faith and charity, so it be done according to the Prophet’s teaching in justice, judgment, and truth.
*Affirms that a Christian can take an oath in court or other place and swear to do this or that without violating God’s word written.*
At Got Questions, we would be in agreement with the majority of these articles, with the most notable exception probably being Article 27\. As with most churches, there can be a great degree of variation between stated doctrinal positions and actual practices and emphases within the local congregation. Some Anglican and Episcopal churches can be thoroughly evangelical while others can be extremely liberal, both theologically and socially/politically. As always, an individual should research both the doctrinal statement and the way that stated beliefs are actually applied within a local congregation before committing to that church.
|
What is the divine council?
|
Answer
Psalm 89:5–7 says, “The heavens praise your wonders, LORD, your faithfulness too, in the assembly of the holy ones. For who in the skies above can compare with the LORD? Who is like the LORD among the heavenly beings? In the council of the holy ones God is greatly feared; he is more awesome than all who surround him.” These verses present a divine council: heavenly beings referred to as “the council of the holy ones.” Psalm 82:1 also indicates that “God has taken his place in the divine council” (Psalm 82:1, ESV). The “divine council” is also called the “great assembly” (NIV), “heaven’s court” (NLT), and “His own congregation” (NASB).
This divine council could also be referenced in Nehemiah 9:6, which says, “You alone are the LORD; You have made heaven, The heaven of heavens, with all their host, The earth and everything on it, The seas and all that is in them, And You preserve them all. The host of heaven worships You” (NKJV). The “host” of the “heaven of heavens” are most likely angelic beings. God is the Lord of hosts (Psalm 24:10; Isaiah 44:6\). The God who presides in the heavenly council is sovereign over all, including the spiritual beings in His divine council.
Other passages of Scripture describe scenes that could be interpreted as a meeting of the divine council. In Job 1:6, a conclave is held in heaven: “One day the angels came to present themselves before the Lord.” In 1 Kings 22:19, the prophet [Micaiah](Micaiah-in-the-Bible.html) relates a vision: “I saw the Lord sitting on his throne with all the multitudes of heaven standing around him on his right and on his left.” Micaiah goes on to describe how the spiritual beings there suggested various means of accomplishing God’s will, and God chose one spirit to carry out the task. In Daniel 4:17, the angels present a decision made by the divine council: “This decision is by the decree of the watchers, and the sentence by the word of the holy ones, in order that the living may know that the Most High rules in the kingdom of men, gives it to whomever He will, and sets over it the lowest of men” (NKJV). The divine council was in God’s presence and was given the task of deciding Nebuchadnezzar’s judgment and communicating the verdict to Daniel in a dream.
God does not need a divine council to give Him ideas or to approve His decisions. He is the [omniscient](God-omniscient.html) God Almighty. In His wisdom, God has created a divine council to stand in His presence and graciously allows them to participate in various judgments and decrees.
It is a wonder that God allows created beings to be privy to His ways and even have input in His plan. The divine council is privileged to participate in God’s plans, and, to an extent, so are we: “The prayer of a righteous person is powerful and effective” (James 5:16\). And God chooses to use us as ministers of reconciliation in the sharing of the gospel: “Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit” (Matthew 28:18–19; cf. 2 Corinthians 5:18\).
|
What does it mean to spend your money for that which is not bread (Isaiah 55:2)?
|
Answer
The Lord, through the prophet Isaiah, invites all who are “thirsty” to come to Him (Isaiah 55:1\). In His goodness, the Lord offers them “wine and milk without money and without cost.” God then highlights the foolishness of chasing after that which doesn’t satisfy, asking, “Why spend money on what is not bread, and your labor on what does not satisfy? Listen, listen to me, and eat what is good, and you will delight in the richest of fare” (verse 2\). Only God can truly give His people what they are striving after. The irony is that we often squander our resources on things of no spiritual value, rather than take what God offers for free.
The “bread” mentioned in Isaiah 55:2 is a metaphor for spiritual sustenance—what our souls truly need. To “spend money” on something other than this “bread” is to ignore our malnourished spiritual condition and seek satisfaction in things that can never feed the soul. Commentator Matthew Poole defines the “not bread” as “those vain or foolish things which can never nourish or satisfy yea, such as worldly goods, or your own inventions, superstitions, and idolatries” (*A Commentary on the Holy Bible*, entry for Isaiah 55:2\).
A simpler translation renders part of Isaiah 55:2 this way: “Why spend money on what does not satisfy?” (GNT). God’s people were running after things that could not satisfy, such as worthless idols (see Jeremiah 2:5\). Today, people do the same by seeking after wealth, fame, or material goods to make themselves happy and fulfilled. The problem is that none of these things can truly satisfy. Only God can satisfy the need of our souls, for He offers the gift that will sustain a person forever: salvation. Unlike the costly and vain pursuits that people run after, God’s gift of salvation is offered freely (Isaiah 55:6–7; Ephesians 2:8–9\). All people can partake in this offer by placing faith in Jesus’ death and resurrection (1 Corinthians 15:1–4\).
Isaiah 55 shows the heart of God to save His people. Jesus’ later invitations for all to come to Him similarly reflect God’s desire to save (Matthew 5:6; 11:28; John 6:37\). Using the metaphor of Isaiah 55:2, Jesus refers to Himself as the “[bread of life](bread-of-life.html)” (John 6:32, 35\), a sharp contrast to “that which is not bread.” Jesus declared, “Do not work for the food that perishes, but for the food that endures to eternal life, which the Son of Man will give to you” (John 6:27, ESV). Jesus promised true satisfaction; those who come to Him “will never go hungry” (verse 35\). Additionally, Jesus repeats the idea of satiating spiritual thirst in John 4:10 and 13–14 (cf. Revelation 22:17\.
The “richest fare” God offers in Isaiah 55:2 represents His lavish blessings on His people. He is ready to save, if only people would turn to Him in repentance and faith. When people come to Him for salvation, they find that He is “forgiving and good, abounding in love to all who call to \[Him]” (Psalm 86:5\).
The question in Isaiah, “Why spend money on what is not bread?” is worthy of serious consideration. Working for things in this world that will not satisfy is as pointless as purchasing food that will not nourish. Chasing after fleeting pleasures, material goods, and accomplishments is futile; none of those things will last (Ecclesiastes 1:14; Matthew 24:35; 1 John 2:17\). The apostle Paul recognized all his prior religious accomplishments as rubbish or garbage in comparison to knowing Christ (Philippians 3:4–8\). Only Jesus can provide what we need.
It is possible to live a life of continual spending without ever finding satisfaction. Thankfully, it is also possible to live a life of constant receiving without spending anything. It’s the worldly life of unbelief versus the godly life of faith. The Lord continues to call people to come to Him for salvation and rest from their striving (Hebrews 4:1–11\). Believers should examine their lives to see if they are resting in God’s provision or wasting time in temporary pursuits. How foolish to spend money on what is not “bread”! How wise to invest our resources in laying up [treasures in heaven](treasures-in-heaven.html) (Matthew 6:19–21\)!
|
What are the biblical qualifications of a pastor?
|
Answer
The biblical qualifications of [pastor](senior-pastor.html) are outlined in two primary New Testament passages, 1 Timothy 3:1–7 and Titus1:5–9\. There are three terms used interchangeably in the New Testament to refer the highest office in a church: *elder*, *overseer*, and *pastor* (which means “shepherd”) all refer to the same office.
First Timothy 3:1–7 contains the biblical qualifications for a pastor: “Here is a trustworthy saying: Whoever aspires to be an overseer desires a noble task. Now the overseer is to be above reproach, faithful to his wife, temperate, self\-controlled, respectable, hospitable, able to teach, not given to drunkenness, not violent but gentle, not quarrelsome, not a lover of money. He must manage his own family well and see that his children obey him, and he must do so in a manner worthy of full respect. (If anyone does not know how to manage his own family, how can he take care of God’s church?) He must not be a recent convert, or he may become conceited and fall under the same judgment as the devil. He must also have a good reputation with outsiders, so that he will not fall into disgrace and into the devil’s trap.”
We also find the biblical qualifications for a pastor in Titus 1:5–9: “The reason I left you in Crete was that you might put in order what was left unfinished and appoint elders in every town, as I directed you. An elder must be blameless, faithful to his wife, a man whose children believe and are not open to the charge of being wild and disobedient. Since an overseer manages God’s household, he must be blameless—not overbearing, not quick\-tempered, not given to drunkenness, not violent, not pursuing dishonest gain. Rather, he must be hospitable, one who loves what is good, who is self\-controlled, upright, holy and disciplined. He must hold firmly to the trustworthy message as it has been taught, so that he can encourage others by sound doctrine and refute those who oppose it.”
Putting the two lists together, we get the following qualifications of a pastor:
He must be a person of integrity and worthy of the respect of those both inside and outside the church (above reproach, respectable, blameless, upright, holy, loves what is good, have a good reputation with outsiders).
He must have self\-control (be temperate, disciplined). This encompasses many of the things that come later in the list.
He must not misuse alcohol by getting drunk (not given to drunkenness).
He must be hospitable. He must be able to welcome people into his home and his life. He is not “stand\- offish.”
He must be able to deal with people in a respectful way (not violent, but gentle, not quarrelsome, not overbearing, not quick\-tempered).
He must be a good husband (faithful to his wife) and a good father (a man whose children believe and are not open to the charge of being wild and disobedient. He must manage his own family well and see that his children obey him, and he must do so in a manner worthy of full respect. If anyone does not know how to manage his own family, how can he take care of God’s church?) In some circles this is interpreted to mean that a pastor must be married and have more than one child, but most interpret this to mean that, *if* a man is married or has children, then he must be a good husband and father. At the time Paul wrote, it would have been rare for an adult man to be single or childless. Elsewhere, Paul extolls the value of being single in serving the Lord, and he himself was single, so it is doubtful that being married with children is a qualification for church leadership (see 1 Corinthians 7\).
Likewise, does this mean that a pastor’s children must be believers and, if one of them does not profess faith in Christ, then the father is disqualified as a pastor? The focus seems to be on children in the home and on their outward actions. Most children will adopt the beliefs of their parents, although they may reject those beliefs later in life. If a child living in the home rejects the faith of his father, then his father must not have done a very good job of fathering. He would do well to give up church leadership and focus all of his leadership efforts on his home. God can raise someone else to lead the church, but the father is the only one who can lead his home.
Furthermore, both passages assume that [only men](women-pastors.html) will be pastors. Paul addressed this directly in 1 Timothy 2:12, where women are not allowed to teach or have authority over men in the church. The pastor of a church, by definition, is called to teach men and exercise authority over them.
A pastor must believe and be able to communicate God’s Word (able to teach, holding firmly to the trustworthy message to encourage others by sound doctrine).
A pastor must not be “in it for the money” (not a lover of money, not pursuing dishonest gain). Money must not be the driving force behind a man’s desire to enter the ministry nor his guiding principle while in ministry. A pastor can use his position to unduly influence people to give him things and is often in a unique position to help himself to church funds and resources. Therefore, a pastor must be able to resist these urges.
Finally, in 1 Timothy, Paul says that a pastor should not be a new convert or he may become conceited with his quick “rise to power.” This qualification is not specifically mentioned in Titus. Some have pointed out that Crete was a much newer church, so anyone elevated to the position of pastor would perforce have been a relatively new convert. However, in the vast majority of situations today, there are men with a proven track record to choose from. Elevating a person to leadership too quickly is a trap for the man and the church he serves.
Other biblical qualifications for a pastor come from other passages of Scripture. Christ taught that leaders in the church must be servants (Luke 22:25–27\). Peter highlights this in 1 Peter 5:3, mentioning that a shepherd must not “lord it over” the flock. A pastor who is power\-hungry disqualifies himself.
No one is perfect, and no pastor perfectly embodies all of these character traits, but a pastor should be a man with a consistent track record. If an honest evaluation reveals an obvious shortcoming, then the man in question is not qualified to be a pastor.
|
Why does God call His house a house of prayer (Isaiah 56:7)?
|
Answer
The closing chapters of the book of Isaiah are filled with rich promises for the future. In chapter 55, the prophet focuses on God’s invitation to experience redemption. It’s as if Isaiah is saying, “Listen up! God’s deliverance is about to be revealed.” And then, in chapter 56, Isaiah makes it abundantly clear that the invitation will extend far beyond just the chosen people of Israel. When the Messiah comes, people from every nation on the earth will be welcome to taste the goodness of God’s salvation. Even to those who were currently excluded, God said, “These I will bring to my holy mountain and give them joy in my house of prayer. Their burnt offerings and sacrifices will be accepted on my altar; for my house will be called a house of prayer for all nations” (Isaiah 56:7\).
The temple was called the “house of God” (Ezra 5:2\) because God chose that place to be His “dwelling” where He would meet with His people (see Psalm 132:13–14\). Prayer, an important part of worship, was closely associated with the temple (see 1 Kings 8:29, 38; Luke 1:10; 2:37; 18:10; Acts 3:1\). In Isaiah 56 God looks forward to a coming day of blessing: “My salvation is close at hand and my righteousness will soon be revealed” (verse 1\). God wants those excluded from His house to know that, in that blessed day, they would be welcome to enter His temple, which would be a house of prayer for all people, of all nations and backgrounds (verse 7\).
In Mark 11:17, when Jesus drove out the buyers and sellers in the temple, He repeated these words from the book of Isaiah: “Is it not written: ‘My house will be called a house of prayer for all nations’? But you have made it ‘a den of robbers’” (see also Matthew 21:13; Luke 19:46\). The house of God—the place where He dwells—is a holy place reserved for prayer and worship, but the moneychangers had repurposed it for their own selfish gain, bringing the wrath of Christ upon them.
After Christ resurrected and ascended into heaven, the church—all believers in Jesus Christ—are now called the house of God: “But Christ is faithful as the Son over God’s house. And we are his house, if indeed we hold firmly to our confidence and the hope in which we glory” (Hebrews 3:6; see also 1 Corinthians 3:9, 16–17; 1 Timothy 3:15\). Christians, “like living stones, are being built into a spiritual house to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ,” says 1 Peter 2:5\. God no longer lives in tents or buildings made by human hands but in the lives of all those who receive Jesus Christ as Savior. We are God’s house of prayer.
When Jesus was born, the visit of the [magi from the East](three-wise-men.html) was a bellwether of the “all nations” invited to God’s house of prayer (see Matthew 2:1–11\). In the church age, people of all nations, tribes, and languages are invited into the house of God (Matthew 24:14; 28:19; Revelation 7:9\). When the [church began](when-did-the-church-begin.html) on the day of Pentecost, people from at least fifteen different parts of the world were present (Acts 2:9–10\). Throughout the book of Acts, the gospel comes to Samaritans (Acts 8\), Ethiopians (Acts 8\), Romans (Acts 10\), and Greeks (Acts 11, 16\).
The Lord’s invitation to salvation opens up the way for people of every nation to have a personal relationship with God the Father and Creator of the world. Prayer is a significant part of that relationship. Prayer is communication with God—an activity of our fellowship with Him. Prayer is worship. God’s house is a “house of prayer” because now we can approach the Lord’s presence through a one\-on\-one speaking relationship with God: “Let us then approach God’s throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need” (Hebrews 4:16\).
In Matthew 11:28, Jesus extends an invitation: “Come to me, all you who are weary and burdened,” echoing God’s call, “Come, all you who are thirsty” (Isaiah 55:1\). We, the needy, are invited to come to the One who can meet our needs. The ancient temple in Jerusalem is gone, but we approach God now in prayer, in all the reverence and awe His holiness demands. We are made acceptable to God through the sacrifice of His Son: “Therefore he \[Christ] is able to save completely those who come to God through him, because he always lives to intercede for them” (Hebrews 7:25\).
Prayer is intimately connected with God’s presence. Wherever we worship God and recognize His presence, whether in church, in a small group, or alone in our [prayer closet](prayer-closet.html), we ought to see ourselves as operating in God’s house of prayer. All who have accepted Christ’s invitation and entered into a relationship with Him are people of prayer. Since prayer and fellowship with God is worship, the house of God is a place of prayer and worship. God delights in fellowship with His children.
When Jesus came to earth and sacrificed His life on the cross, He opened the way of salvation to people of every nation. And now all who accept Christ’s invitation to come are welcome in God’s house of prayer: “Consequently, you are no longer foreigners and strangers, but fellow citizens with God’s people and also members of his household, built on the foundation of the apostles and prophets, with Christ Jesus himself as the chief cornerstone. In him the whole building is joined together and rises to become a holy temple in the Lord. And in him you too are being built together to become a dwelling in which God lives by his Spirit” (Ephesians 2:19–22\). If you are part of the family of God, not only are you His household, but you are also His house of prayer.
|
What is the significance of Gaza in the Bible?
|
Answer
Gaza, also called Azzah, is first mentioned in Genesis as one of the border cities of Canaan (Genesis 10:15–19\). The city was on the border of Israel and Egypt in the southwest part of Israel near the Mediterranean Sea. Gaza is one of the oldest cities in history. The name *Gaza* means “strong,” which is a fitting name considering the city’s strongholds and fortifications for protection.
*Gaza was a city associated with the Philistines.* Originally, the Avvites lived in Gaza, but the Caphtorites displaced them and settled in the city (Deuteronomy 2:23\). The Philistines were most likely identical or related to the Caphtorites, who came from Crete. The ancient [Philistines](Philistines.html) had traveled to Canaan from a coastal region (Jeremiah 47:4\), so it’s quite possible that they originally came from Crete.
In the time of [Joshua](life-Joshua.html), the Israelites conquered the land “from Kadesh Barnea to Gaza and from the whole region of Goshen to Gibeon” (Joshua 10:41\). The tribe of Judah inherited Gaza, and they were able to keep the city for a short time before it fell back into the hands of the Philistines (Judges 1:18\). By the time of [Samson’s judgeship](life-Samson.html), the Philistines were living in and controlling Gaza (Judges 16:1\). When Samson visited Gaza, the people there planned to kill him, but he escaped and carried off the city gates (Judges 16:1–3\). After [Delilah](Delilah-in-the-Bible.html) tricked Samson into divulging the secret of his strength, the Philistines captured him and took him to a prison in Gaza (Judges 16:21\). Later, Samson regained his strength from the Lord and pushed down the pillars of Dagon’s temple, destroying the edifice and killing many Philistines in the process (Judges 16:23–30\).
The Philistines continued to control Gaza during the time of [Samuel](life-Samuel.html) (see 1 Samuel 6:17\). King Hezekiah won great victories over the Philistines, “as far as Gaza and its territory,” but did not conquer Gaza itself (2 Kings 18:8\).
*Gaza was a city associated with judgment.* Jeremiah, Amos, Zephaniah, and Zechariah all prophesied judgment on Gaza because of the sin of the Philistines. Amos 1:6–7 records God’s judgment on Gaza: “For three transgressions of Gaza, and for four, I will not revoke the punishment, because they carried into exile a whole people to deliver them up to Edom. So I will send a fire upon the wall of Gaza, and it shall devour her strongholds” (ESV). Likewise, Jeremiah, Zephaniah, and Zechariah prophesied of Gaza’s destruction (Jeremiah 25:17–20; Zephaniah 2:4; Zechariah 9:5\). King Sargon of Assyria conquered Gaza and probably destroyed it in 720 BC. Later, [Alexander the Great](Alexander-the-Great.html) destroyed the city again in 332 BC, after a lengthy battle. During the [Maccabean period](Maccabean-Revolt.html), Jonathan subjugated Gaza to Israel.
*Gaza was a city associated with the spread of the gospel.* The New Testament mentions Gaza once. An angel told Philip the evangelist to “go south to the road—the desert road—that goes down from Jerusalem to Gaza” (Acts 8:26\). On the road to Gaza, Philip shared the gospel with an [Ethiopian eunuch](Ethiopian-eunuch.html) and subsequently baptized him (Acts 8:26–39\). A city once filled with hostility toward the Lord served as a marking point for an Ethiopian to hear of and trust in the grace of God.
The Bible associates Gaza mainly with the Philistines. God had given the city to Judah, but the Israelites had failed to obey God in driving out the former occupants of Canaan (Numbers 33:51–53\). Because of that disobedience, the Philistines and the city of Gaza remained a thorn in Israel’s side for centuries (see Judges 2:3\).
|
What is the meaning of apples of gold in settings of silver in Proverbs 25:11?
|
Answer
Proverbs 25:11 is found in a four\-verse cluster of similes:
“Like apples of gold in settings of silver is a ruling rightly given.
Like an earring of gold or an ornament of fine gold is the rebuke of a wise judge to a listening ear.
Like a snow\-cooled drink at harvest time is a trustworthy messenger to the one who sends him; he refreshes the spirit of his master.
Like clouds and wind without rain is one who boasts of gifts never given” (verses 11–14\).
In order to help give context to Proverbs 25:11, let us reverse the order of the verses and paraphrase them in a form that is a bit less poetic:
“A person who promises gifts but never gives them is like clouds and wind without rain.
A trustworthy messenger is like a cold drink at harvest time; both are refreshing.
The rebuke of a wise person should be just as pleasant to the listening ear as earrings of gold are pleasant to the physical ear.
Proper words are like apples of gold in settings of silver.”
All of these similes take natural or physical phenomena that everyone would recognize as good or bad and then applies them to human behavior and gives a spiritual judgment based on wisdom:
Verse 14: In such a dry climate as Israel has, rain is a gift. When clouds and wind come, they seem to promise rain. When they do not deliver, it is a disappointment. The lesson is, don’t promise gifts and then fail to give them.
Verse 13: A cold drink is very refreshing to a person who is working hard. The lesson is that a faithful person can be very refreshing to the person who is counting on him or her to complete a task.
Verse 12: Rebuke is often offensive to the one who receives it. However, this is the wrong response. Just as earrings of gold are an enhancement to the ear, so a genuine rebuke should be a benefit to the listener.
Verse 11: A wise word, spoken at a proper time, is a thing of beauty. The NIV translates the verse this way: “Like apples of gold in settings of silver is a ruling rightly given.” A “ruling” is something we normally associate with some kind of official judgment, perhaps in a court of law. When a person goes to court, he expects that the rulings will be correct. When a judge or a court gives a faulty ruling or, worse, a corrupt ruling, it is an ugly thing. Flawed rulings are inappropriate and do not belong in a court of justice. On the other hand, when the judge delivers a correct ruling and justice is served, it is a beautiful, attractive thing. A correct ruling in a court means that the ruling is attractive and the court is attractive as well. It is like apples of gold in settings of silver—both are valuable and beautiful.
Other translations, including the ESV, use the phrase [*a word fitly spoken*](word-fitly-spoken.html). In this translation there is no indication of an official ruling but simply a word that is appropriate for the setting. Regardless of the context, an improper word or an incorrect judgment can be a terrible thing. Scripture warns of the [terrible destruction](power-of-words.html) that the tongue can cause (see James 3:6\.) A proper word at the proper time is a wonderful thing.
The meaning of the term translated “apples of gold” is uncertain. It could refer to a number of other fruits including citrons, quinces, oranges, or apricots. All of these have a yellow\-to\-orange color, which could be thought of, in a poetic sense, as “golden.” So the verse might be talking about golden\-colored fruit served in a silver bowl. This would certainly be quite appetizing and pleasant to the eye.
More likely, *apples of gold in settings of silver* refers to some type of artistic carving. A column of silver adorned by carved fruit of gold would be an opulent and beautiful piece of art. Each element would enhance the other. You would not expect to find a solid golden fruit hung on a piece of old wood, nor would you expect a silver setting to be adorned by fruit carved from some inexpensive material. A silver setting with golden fruit is about as opulent as you could imagine in ancient times. A correct word, spoken in the proper context is just as beautiful, opulent, and valuable.
Only some parents can give their children trust funds, estates, and huge fortunes as an inheritance. But every parent can give their children fitting words—encouraging words, truth at the proper time, and good advice. This will be just as valuable as “apples of gold in settings of silver” at today’s precious metal prices.
|
What are Christian catacombs?
|
Answer
In ancient Rome people were forbidden to bury their dead within the city limits. This rule led to the creation of the catacombs, a network of underground passages used as a cemetery. The pagans of Rome mainly used cremation, but some pagans and Jews utilized the catacombs to bury loved ones. Following the practice of the Jewish community, Christians began using the catacombs to bury their dead around the second century.
Christians used the catacombs to bury their dead until the time of Constantine and the Edict of Milan in AD 313\. At that time, the use of the catacombs declined as Christians were able to bury their dead within the city limits. Some Christians continued to visit the catacombs due to the presence of martyrs buried there, and, by the fourth century, several chapels and shrines were built on top of certain sections of the catacombs in honor of martyred saints. During the eighth century, the church moved some of the remains from the catacombs because of the Visigoth invasion of Rome. After this time, history forgot the catacombs. Not until the sixteenth century, with the excavations of the catacombs by Antonio Bosio (nicknamed “Columbus of the Catacombs”), did the catacombs return to Christian interest. Researchers have since found about forty Christian catacombs near roads that once led into Rome. Today, the Christian catacombs in Rome are a major tourist attraction, although only five sections are open to the public. The Catholic order of the Salesians of Don Bosco act as caretakers.
Among the catacombs that are open for viewing are the Catacombs of St. Agnes, Callixtus, San Sebastiano, Domitilla, and Priscilla. Notably, the Catacombs of Callixtus contain the “Crypt of Popes,” where multiple popes lie. The catacombs contain the remains of various martyrs; through the years, the Catholic Church has exhumed other remains to use as holy relics.
Being dug into soft volcanic rock, the catacombs were perfect for providing a burial ground, as the rock hardened when exposed to air. Within the labyrinth of catacombs are five levels of tombs connected by stairways. Some wealthier Christians were able to have room\-like vaults cut out for them.
A major historical value of the Roman catacombs is the rich collection of Christian art and symbols they contain. In the Christian catacombs, one can find the oldest known examples of the “[Jesus fish](Christian-fish-symbol.html)” or Ichthys (ΙΧΘΥΣ), a symbol that proclaims Jesus as the Son of God and Savior (see John 1:49\). Other notable symbols in the catacombs include the following:
• An [anchor](anchor-in-the-Bible.html) — a symbol of the Christian’s hope in Jesus (Hebrews 6:19\).
• A [phoenix](phoenix-Bible.html) — a legendary bird that would raise to life from its own ashes. The phoenix was a popular early church symbol for the resurrection and sometimes of the virgin birth of Jesus (see Luke 1:26–38\).
• A [dove](Holy-Spirit-dove.html) — a symbol of the Holy Spirit (Luke 3:22\).
• The [Alpha and Omega](alpha-and-omega.html) — a title of Jesus (Revelation 22:13\).
• The [Chi\-Rho](Chi-Rho-symbol.html) (☧) — a monogram of Christ’s name.
• A [shepherd](Good-Shepherd.html) — a symbol of Jesus as the Good Shepherd (John 10:11\).
Other notable examples of Christian art within the catacombs include depictions of biblical characters and stories: the woman who touched the hem of Jesus’ garment; Moses striking the rock; Shadrach, Meshach, and Abednego in the furnace; Paul teaching; etc. A popular drawing is the fish and loaves from the accounts of Jesus’ feeding of the five thousand and four thousand (Matthew 14:13–21; 15:29–39\).
Throughout the catacombs, the hope of Christians is evident. The early church looked forward to resurrection and honored the Lord Jesus as the Savior. “He died for us so that, whether we are awake or asleep, we may live together with him” (1 Thessalonians 5:10\).
|
What is the significance of Aaron standing between the dead and the living (Numbers 16:48)?
|
Answer
Numbers 16 begins with 250 of Israel’s leaders challenging the authority of [Moses](life-Moses.html) and [Aaron](life-Aaron.html). Korah, Dathan, and Abiram were leaders of the [rebellion](rebellion-of-Korah.html). In the aftermath of the rebellion, Moses tells Aaron, the high priest, to make atonement for the people by standing between the dead and the living (Numbers 16:48\). This act of standing between the dead and the living is significant for a few reasons.
[Korah](Korah-in-the-Bible.html), [Dathan](Dathan-in-the-Bible.html), and Abiram rebelled because they were envious of the honorable positions that Moses and Aaron held over the congregation. Along with 250 other prominent Israelite leaders, they provoked a rebellion against Moses and Aaron. Moses proposed that all of them appear before the Lord and let Yahweh decide who was His chosen leader.
The next day, the Lord confirmed His choice of Moses and Aaron by opening up the earth to swallow every last dissenting leader associated with Korah, along with their households and all their possessions: “They went down alive into the realm of the dead, with everything they owned; the earth closed over them, and they perished and were gone from the community. At their cries, all the Israelites around them fled, shouting, ‘The earth is going to swallow us too!’ And fire came out from the LORD and consumed the 250 men who were offering the incense” (Numbers 16:33–35\).
After this, the Israelites blamed Moses and Aaron for the rebels’ deaths, so God brought a plague against the people. Moses, the benevolent mediator, immediately sent Aaron with a censer of incense to make atonement for the people, saying, “Quick, take an incense burner and place burning coals on it from the altar. Lay incense on it, and carry it out among the people to purify them and make them right with the LORD. The LORD’s anger is blazing against them—the plague has already begun” (Numbers 16:46, NLT).
To bring the atonement, Aaron would have to go near the dead bodies, and as a high priest, he was supposed to avoid all contact with the dead to remain ceremonially clean (Leviticus 21:11\). But to save the living among them, he immediately obeyed Moses’ instruction. Aaron humbled himself and risked ritual contamination for the sake of the people. As he stood literally “between the living and the dead” with the incense in his hand, the devastating plague ended, but not before 14,700 more Israelites had died.
Aaron was a faithful intercessor and a model for all future ministers. With the smoke of his censer rising to God, he exemplified compassionate, forgiving intercession. Aaron’s actions as high priest form a beautifully symbolic picture of God’s servants interceding in the space between life and death. A genuine servant of God is intent on saving the lives of fellow humans.
In standing between the living and the dead, Aaron was a foreshadower of Jesus Christ. This image of the priestly intercessor has its ultimate fulfillment in the redemptive work of Christ. Jesus, a “high priest after the order of Melchizedek” (Hebrews 5:6, 10; 6:20; 7:17\), sacrificed His own life and took upon Himself the sins of humanity through His death on the cross. He did this to gain salvation and eternal life for a rebellious human race infected with the “plague” of sin (1 John 2:2; Hebrews 9:15, 26\).
The expression *standing between the dead and the living* also resonates in God’s command for His people to choose between disobedience, which ends in death, and obedience, which leads to life: “Today I am giving you a choice between life and death. . . . For I command you this day to love the LORD your God and to keep his commands, decrees, and regulations by walking in his ways. If you do this, you will live and multiply, and the LORD your God will bless you and the land you are about to enter and occupy. But if your heart turns away and you refuse to listen, and if you are drawn away to serve and worship other gods, then I warn you now that you will certainly be destroyed. . . . I have given you the choice between life and death, between blessings and curses. Now I call on heaven and earth to witness the choice you make. Oh, that you would choose life, so that you and your descendants might live! You can make this choice by loving the LORD your God, obeying him, and committing yourself firmly to him. This is the key to your life” (Deuteronomy 30:15–20, NLT).
Finally, standing between the dead and the living is a picture of [intercessory prayer](intercessory-prayer.html). Throughout the Bible, incense is symbolic of prayer (Psalm 141:2; Luke 1:10; Revelation 5:8; 8:3–4\). In effect, Aaron was standing in the gap to intercede in prayer for the people of Israel.
|
What does it mean to let the peace of Christ rule in your hearts (Colossians 3:15)?
|
Answer
[*Peace*](Bible-peace.html) can refer to a number of different situations. There is [world peace](world-peace.html), which refers to a lack of conflict between nations. There is interpersonal peace, which refers to a lack of conflict between individuals. There is [inner peace](Bible-inner-peace.html), which refers to a lack of conflict within a person, between different desires and elements of his personality, and between his aspirations and the realities that confront him. But the most pressing need for any individual is [peace with God](peace-with-God.html). We are all sinners at war with God until we lay down our arms and submit to His lordship.
Romans 5:1 speaks of peace with God: “Therefore, since we have been justified through faith, we have peace with God through our Lord Jesus Christ.” Once we are no longer at war with God, we can begin to incorporate other kinds of peace into our lives and personalities.
Philippians 4:6–7 speaks of the inner peace that comes from fully trusting God to meet all our needs: “Do not be anxious about anything, but in every situation, by prayer and petition, with thanksgiving, present your requests to God. And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus.”
Colossians 3:15, separate from its context, seems to be encouraging the same kind of thing: “Let the peace of Christ rule in your hearts, since as members of one body you were called to peace. And be thankful.” The verse seems to be saying that, if we are worried or troubled, we should let the peace of Christ rule in our hearts, and then we will have true inner peace. However, the context of Colossians 3:15 is not one of inner peace but rather of interpersonal peace.
Colossians 3 contains a list of things that people do to each other that do not promote interpersonal peace. Christians are told not to do these kinds of things: “Put to death, therefore, whatever belongs to your earthly nature: sexual immorality, impurity, lust, evil desires and greed, which is idolatry. Because of these, the wrath of God is coming. You used to walk in these ways, in the life you once lived. But now you must also rid yourselves of all such things as these: anger, rage, malice, slander, and filthy language from your lips. Do not lie to each other, since you have taken off your old self with its practices” (verses 5–9\). If a person rids his life of these sinful things, then he will certainly experience a greater degree of peace with other people.
Colossians 3:11 speaks of the racial and social boundaries that in Paul’s day often served to pit people against each other. In Christ, such distinctions do not apply: “Here there is no Gentile or Jew, circumcised or uncircumcised, barbarian, Scythian, slave or free, but Christ is all, and is in all.”
Rather than doing things that promote division and strife, Christians should follow this command: “Clothe yourselves with compassion, kindness, humility, gentleness and patience. Bear with each other and forgive one another if any of you has a grievance against someone. Forgive as the Lord forgave you. And over all these virtues put on love, which binds them all together in perfect unity” (Colossians 3:12–14\).
All of these things can be summed up in one command: “Let the peace of Christ rule in your hearts, since as members of one body you were called to peace” (Colossians 3:15\). In this context, letting the peace of Christ rule in your hearts means allowing the truth of what Christ has done for us to dictate our actions. We are not enemies with each other. We should not see each other as competitors for the same resources. We should see other Christians as members of the same team, the same body, and what is good for them is ultimately good for us, too. Christ saved us to be at peace with each other. When we choose to act in love and be at peace with other believers, we are allowing Christ’s peace to rule in our hearts.
|
How should we live in light of God saying, “Be holy for I am holy” (Leviticus 19:2; 1 Peter 1:16)?
|
Answer
Perhaps better than any other chapter in the Bible, Leviticus 19 explains what it meant for Israel to live as a holy nation. Through Moses, God spoke to the people, saying, “Be holy because I, the LORD your God, am holy” (Leviticus 19:2\). Both the Old and the New Testament stress the importance of cultivating [personal holiness](holiness-Bible.html) in the life of every believer: “But just as he who called you is holy, so be holy in all you do; for it is written: ‘Be holy, because I am holy’” (1 Peter 1:15–16\).
In Hebrew, the words translated “holy” and “holiness” have to do with being “set apart,” “separate,” “different,” or “dedicated.” The absolute moral purity of God’s character sets Him apart, making Him different from every other living creature. Yet He calls His people to be holy as He is holy. Humans generally think of holiness as obeying God’s law. But, for God, holiness is not a mere action or a set of behaviors. Holiness is His essence. God is morally and ethically perfect by nature. So how can we set ourselves apart to reflect God’s holiness in the way we live?
The Bible reveals that God’s holiness of character is a model for believers’ lives and our shared communion with others. Both passages (Leviticus 19:2 and 1 Peter 1:16\) and their surrounding verses stress that those who wish to replicate God’s holiness must reflect His holy nature in their relationships with other people and their sincere love for fellow believers.
In Leviticus 19:1–37, God applies the [Ten Commandments](Ten-Commandments.html) to various areas of life, spelling out in great detail for the Israelites how to be holy as He is holy. They were to honor their parents, keep the Sabbath, not practice idolatry, worship and offer sacrifices properly according to God’s instructions, provide for the poor, not steal, cheat, seek revenge, and not follow pagan customs and rituals. The commands continue, covering every aspect of spiritual, moral, family, work, and community life. Included is the charge to “love your neighbor as yourself. I am the LORD” (Leviticus 19:18\).
Peter also lays out how we can live in the light of God’s command to be holy as He is holy. First, he says to discipline our minds: “So prepare your minds for action and exercise self\-control. Put all your hope in the gracious salvation that will come to you when Jesus Christ is revealed to the world” (1 Peter 1:13, NLT). We are to exercise self\-control and stay alert both mentally and spiritually. This mental discipline requires a concentrated focus on trusting in the Lord to get us to our final destination, where we will experience the fullness of God’s grace in Jesus Christ.
Paul expresses it like this: “Not that I have already reached the goal or am already perfect, but I make every effort to take hold of it because I also have been taken hold of by Christ Jesus. Brothers and sisters, I do not consider myself to have taken hold of it. But one thing I do: Forgetting what is behind and reaching forward to what is ahead, I pursue as my goal the prize promised by God’s heavenly call in Christ Jesus” (Philippians 3:12–14, CSB). If we focus only on the short\-term—our current situation—we run the risk of straying off course. But if we live with total trust that Jesus Christ will return to accomplish all that He started in us (Philippians 1:6\), it will make a significant difference in how we live.
“You must live as God’s obedient children,” says Peter, “Don’t slip back into your old ways of living to satisfy your own desires” (1 Peter 1:14, NLT). When we “do not conform to the evil desires” (NIV) we had before we came to know Christ, we live in response to God’s holiness, adopting His behavior as our pattern.
This change of behavior begins on the inside with our attitude and mind\-set. When our inner thought life, our purpose, and our character are changed into the image of Christ, our outward selves and outworking behavior will alter naturally. This process is the Holy Spirit’s work of sanctification: “And we all, who with unveiled faces contemplate the Lord’s glory, are being transformed into his image with ever\-increasing glory, which comes from the Lord, who is the Spirit” (2 Corinthians 3:18\).
As part of his teaching on cultivating holiness, Peter instructs believers to “live out your time as foreigners here in reverent fear” (1 Peter 1:17\). Living as strangers here on earth hammers home the idea that our earthly lives with all their challenges and struggles are only temporary. Even in our pain, we can live with hope as citizens of a future heavenly reality. *Reverent fear* refers to humble, respectful awe of God, which motivates us to live obedient, holy lives.
Finally, Peter makes the point that living in the light of God’s holiness means demonstrating “sincere love to each other as brothers and sisters. Love each other deeply with all your heart” (1 Peter 1:22, NLT).
Believers ought to be notably different from non\-believers and their old selves because of their relationship with God through Jesus Christ. His holy presence in our lives produces in us a loving obedience to God’s Word, which ultimately forms God’s character in us. If we are set apart for God’s use, separated from our old, common way of living, we are following God’s command to “be holy for I am holy.”
|
What is the significance of Bethsaida in the Bible?
|
Answer
Bethsaida was a small town in [Galilee](Galilee-in-the-Bible.html) best known in the Bible as the birthplace of three of Jesus’ disciples: Phillip, Peter, and Andrew (John 1:44–45; 12:21\). Some scholars suggest that there were two towns called Bethsaida during the time of Jesus, as two cities’ having the same or a similar name was common in those days. The Bethsaida most often referred to in Scripture was located near where the Jordan River flows into the Sea of Galilee on the north side of the sea.
Bethsaida was the scene of several miracles, enough that Jesus could say, “Woe to you, Chorazin! Woe to you, Bethsaida! For if the miracles that were performed in you had been performed in Tyre and Sidon, they would have repented long ago in sackcloth and ashes” (Matthew 11:21\). Bethsaida has come to represent those who have heard the gospel, understood God’s plan of salvation, and rejected it. Jesus implied that their eternal punishment would be harsher than that of those who did not have such a privilege (Matthew 11:22\).
One of those miracles performed in Bethsaida was the restoration of sight to a blind man (Mark 8:22–26\). It is also likely that the feeding of the 5,000 took place near Bethsaida (Luke 9:10–17\). It was also the site of one of Jesus’ most famous miracles: walking on water (Mark 6:45–52\). He had sent His disciples on ahead on the Sea of Galilee toward Bethsaida while He spent some time in prayer. Late that night, a strong wind made rowing the boat difficult. In the midst of the disciples’ efforts to keep the boat afloat, they saw a figure coming toward them on top of the waves! They were terrified until Jesus got in the boat with them and the waves instantly calmed. It was on His way to Bethsaida that Jesus walked on water.
Bethsaida is rarely mentioned after Jesus [ascended into heaven](ascension-Jesus-Christ.html). Most scholars believe that Bethsaida was renamed Julias (in honor of Augustus’s daughter) by Philip the tetrarch, grandson of Herod the Great, at some point during Jesus’ public ministry. However, all mention of the city disappeared by the second century, and only buried ruins remain.
|
What was the date of the exodus from Egypt?
|
Answer
The exodus of Israel from Egypt is tied to a few possible dates, but none with absolute certainty. History is understood through materials that survive long enough to be documented and remembered in the current era. When the incidents in question stretch back three or four thousand years, the evidence one can expect to find is greatly reduced. Those records that survive might be exceedingly accurate but not include the details one might wish for. This seems to be the case with the [book of Exodus](Book-of-Exodus.html), resulting in debates over when its events might have occurred.
Analyzing the nuances of how archaeologists and scholars date ancient events, such as found in the book of Exodus, is well beyond the scope of a single article or the ability of a typical reader. Records of ancient Egyptian history are especially notorious for being erratic, full of internal contradictions and exaggerations, and overly flattering to whoever was ruling at the time. [Secular Egyptology](Egyptology.html) is the subject of ongoing debates about how and where to date certain milestones. Discussions about interpretation and translation occur within biblical studies. Competing facts and assumptions result in a dizzying array of possibilities.
From this chaos emerge two dates, consistently seen as the most likely moments for Israel’s exodus from Egypt. These are 1446 BC and 1225 BC, respectively labeled the “early” and “late” dates. Each has biblical, logical, and archaeological support, as well as corresponding weaknesses. Of particular interest is which [Egyptian Pharaohs](Pharaoh-of-the-Exodus.html) correspond to these dates and whether the archaeological evidence is compatible.
The early date, 1446 BC, is the most common date applied in conservative interpretations of Scripture. This takes the statement of 1 Kings 6:1 literally, looking back 480 years from the fourth year of the reign of Solomon, in the early\-to\-mid 900s BC. A parallel timeline is given in Judges 11:26\. Using mainstream dating of Egyptian dynasties, this would place the arrival of Joseph and his family in Egypt (Exodus 1:1–7\) shortly before the culture was conquered by foreign invaders, only to be returned to ethnic Egyptian rule centuries later (Exodus 1:8\).
This view would ascribe the murder of infants (Exodus 1:16–21\) to either Amenhotep I or Thutmose I, whose reputations align with such cruelty. It also connects to Thutmose I’s daughter, Hatshepsut, a female co\-regent (Exodus 2:5–6\) whose stepson worked to counter her legacy (Exodus 2:14–15\). Amenhotep II, the seventh Pharaoh of the Eighteenth Dynasty, notably suffered a lack of military campaigns beginning in 1446 BC (Exodus 14:28\), and his heir, Thutmose IV, was criticized for being a less\-than\-legitimate successor (Exodus 11:4–5; 12:29\).
Contemporary archaeological records such as the Amarna letters indicate a major disruption in Canaan blamed on a people referred to as the ‘Apiru or Habiru (Exodus 9:1\). Discoveries also include evidence of cities such as Jericho being conquered during that timeframe. All this contributes to the assumption that 1446 BC is the most likely date of the exodus from Egypt.
The “late date” of 1225 BC also has proponents and a set of supporting evidence. The name *Rameses* is used of a city in the book of Exodus (Exodus 1:11\), and this is the name of several rulers from the 1300s and 1200s BC. Archaeological evidence in Canaan suggests widespread carnage in that general time period (see Joshua 1:1–5\). Other supportive discoveries, such as a hastily abandoned slave town (Exodus 12:30–34\) containing mass infant graves (Exodus 1:16\) and Egyptian records detailing an era of chaos and disaster (Exodus 3:19–20\) are typically dated to this later period.
Accepting the 1225 BC date would mean interpreting the 480 years of 1 Kings 6:1—and the timeframe of Judges 11:26—as either nonliteral or needing further clarification.
Other possibilities also exist. Some scholars of ancient Egypt suggest the mainstream timelines used today need further adjustment. Depending on how one approaches this issue, the objective dates of events recorded in ancient Egyptian records could shift as much as several centuries. This has led to Pharaohs such as Neferhotep I and the pop\-culture icon “King Tut” being put forward as potential rulers during the exodus. Like the more mainstream “early” and “late” dates of 1446 BC and 1225 BC, these alternate dates are presented with archaeological evidence that could be compatible with Scripture.
In short, we cannot say for certain when the events of the book of Exodus occurred. A straightforward reading of the Bible, combined with some archeological evidence, leads to a date of 1446 BC. A less\-literal view of certain dates in the Old Testament, combined with fairly substantial extrabiblical evidence, would suggest a date around 1225 BC. More outside\-the\-box thinking allows other archaeological and biblical evidence to coordinate with dates somewhere in between.
Despite the ambiguity, there is ample evidence to suggest the events of Exodus are plausible. The complication, in this case, is not determining “if” Israel was freed from Egypt, but precisely “when.”
|
How is the name of the Lord a strong tower (Proverbs 18:10)?
|
Answer
The Bible informs us that Lord God Himself is our rock, our fortress, and our deliverer. In Him, we can take refuge because He is our shield of protection, our horn of salvation, and our stronghold (Psalm 18:2\). Over and again, Psalms compares God to a high and strong tower of protection and a shelter where His people can safely hide. But Proverbs 18:10 reveals a similar truth about God’s name: “The name of the LORD is a strong tower; the righteous man runs into it and is safe” (ESV).
In ancient times, a person’s name was much more than a random identifier or title. A name expressed the person’s nature and individual attributes. Thus, God’s name represents His essential character and authority. The person of God and the name of God cannot be separated.
The Lord’s name is a strong tower because the infinite heights and depths of His person, presence, and power are apprehended in that name. The righteous—those who are made right with God through a relationship with Jesus Christ—can run to Him in all His revealed perfection, faithfulness, power, authority, mercy, and love, and be set on high, barricaded inside His tower of protection, safe from all harm.
The name of the Lord is equivalent to the Lord Himself. It speaks of the revealed essence of God or the revelation of Himself in the history of salvation. The Lord shows Himself faithful and trustworthy to all who confide in Him: “From the ends of the earth, I cry to you for help when my heart is overwhelmed. Lead me to the towering rock of safety, for you are my safe refuge, a fortress where my enemies cannot reach me” (Psalm 61:2–3, NLT). The ESV renders the phrase “for you have been my refuge, a strong tower against the enemy” (verse 3\). The name of the Lord is a strong tower because He is our defense. As we discover what God has revealed about His character, we can trust in Him (Psalm 91:2\).
*The name of the Lord* and *the character of God* are interchangeable phrases. David said, “Those who know your name trust in you, for you, LORD, have never forsaken those who seek you” (Psalm 9:10\). God makes His character known to us through His Word, through the person of Jesus Christ, and through the multi\-faceted revelations expressed through His [many names](names-of-God.html).
As Elohim, He is Creator; as Yahweh, He is the covenant\-keeping, eternal I AM; as El Shaddai, He is the all\-sufficient, all\-powerful, God Almighty; as Jehovah Jireh, He is our Provider; as Yeshua, He is Savior. He is the Good Shepherd, who leads, guides, and protects; He is the Lamb of God, who lays down His life for us; He is Jesus, the Incarnate Son and Christ the Risen Lord; and He is the eternal, glorious, highly exalted, King of Heaven! Psalm 8:1 rightly acknowledges, “LORD, our Lord, how majestic is your name in all the earth! You have set your glory in the heavens.”
The name of the Lord can also be understood as His nature representing itself. One aspect of that nature is a strong, high tower offering a citadel of safety capable of holding off every hostile attack. Into this tower, the righteous can run and hide, safely guarded above all danger: “For in the day of trouble he will keep me safe in his dwelling; he will hide me in the shelter of his sacred tent and set me high upon a rock” (Psalm 27:5\).
The name of the Lord is a strong tower because it is capable of safeguarding all who call upon that name. When the prophet Joel foresaw the Lord’s return, he saw a terrifying day of judgment and terror. Yet he declared, “And everyone who calls on the name of the LORD will be saved” (Joel 2:32\). That same promise of salvation in the name of the Lord echoes in the New Testament (Romans 10:13; Acts 2:21\). When we [call upon the name of the Lord](call-upon-the-name-of-the-Lord.html), we call upon God Himself.
The Lord’s name signifies everything that God is in Himself—His compassion, lovingkindness, mercy, grace, power, judgment, holiness, perfection, knowledge, and more. Everyone who knows and trusts in Him discovers that He is indeed a strong tower.
|
What is the significance of Beersheba in the Bible?
|
Answer
Beersheba was a city in ancient Israel in the southern part of the land. To the south of Beersheba was the Negev Desert, so Beersheba marked the southernmost boundary of cultivated land in Israel. The proverbial phrase *from Dan to Beersheba* is used nine times in the Old Testament to describe whole of the [Promised Land](Promised-Land.html)—Dan being in the north, and Beersheba in the south (Judges 20:1; 1 Samuel 3:20; 2 Samuel 3:10; 17:11; 24:2, 15; 1 Kings 4:25; 1 Chronicles 21:2; 2 Chronicles 30:5\). The distance from Dan to Beersheba was approximately 270 miles.
Beersheba is mentioned in Genesis 21:31 as the place where [Abraham](life-Abraham.html) made a treaty with [Abimelech](Abimelech-Bible.html), king of the Philistines in Gerar. Abraham had moved his family to the “region of the Negev and lived between Kadesh and Shur. For a time he stayed at Gerar” (Genesis 20:1\). Abimelech saw that Abraham’s wife, Sarah, was beautiful and took her into his harem, not knowing that she was married to Abraham. Because of this, God put a curse on Abimelech’s household and warned him in a dream that Sarah was married (verses 3, 17–18\). Abimelech quickly returned Sarah to her husband along with bountiful peace offerings (verses 14–15\).
Abimelech and Abraham eventually formed an alliance wherein Abimelech said to Abraham, “God is with you in everything you do. Now swear to me here before God that you will not deal falsely with me or my children or my descendants. Show to me and the country where you now reside as a foreigner the same kindness I have shown to you” (Genesis 21:22–23\). Abraham agreed.
A short time later, Abraham complained to Abimelech that the king’s servants had taken over a well in Beersheba that belonged to Abraham’s people. So Abimelech gave the well back to Abraham, who gave the king seven ewe lambs as a seal of their covenant. This happened at Beersheba, and it was the treaty that gave the place its name: *Beersheba* means “the well of the seven” or “the well of the treaty.” At that time, “Abraham planted a tamarisk tree in Beersheba, and there he called on the name of the Lord, the Eternal God. And Abraham stayed in the land of the Philistines for a long time” (Genesis 21:33–34\).
Beersheba also figures into the story of Abraham’s son, [Isaac](life-Isaac.html). Following in his father’s footsteps, Isaac moved into the land of the Philistines when there was a famine in Canaan (Genesis 26\). When he began to settle there, he found that all the wells his father’s servants had dug had been filled up with dirt by the Philistines. He reopened those wells and dug some new ones (verses 18–22\). After that, Isaac went to Beersheba. There the Lord appeared to him as He had done to his father Abraham and made him the same promise of a multitude of descendants (verses 23–24\). As Abraham had done, Isaac built an altar and called upon the name of the Lord. In a repeat performance, Abimelech arrived and asked for another treaty with Isaac, identical to the one made with Abraham. Isaac agreed. He prepared a feast for the king, and the two swore an oath of peace to each other (verses 30–31\). On the same day, Isaac’s servants discovered water in a new well they were digging (verse 32\), and Isaac called the place Shibah, which means “oath” or “seven” (verse 33\). In this way, Isaac perpetuated the name his father had given the place, and Beersheba became the name of the town that would later be built near the wells that Abraham and Isaac had named.
Years later, in the division of the Promised Land, the area around Beersheba was part of the inheritance of the tribes of Simeon and Judah (Joshua 15:20–28; 19:1–2\). Beersheba was a place where several people came into contact with God. Isaac (Genesis 26:24\) and Jacob (Genesis 46:2\) both heard from God in dreams they had at Beersheba. Hagar (Genesis 21:17\) and Elijah (1 Kings 19:5\) were in the wilderness of Beersheba when God spoke to them.
Beersheba was also the place where [Samuel’s](life-Samuel.html) two wicked sons served as leaders (1 Samuel 8:1–3\). It was this perversion of the judgeship that led Israel to demand a king (1 Samuel 8:6–9\). By the time of the prophet Amos, in the reign of King Uzziah, Beersheba seems to have become a center of false worship, and the prophet warns those who would truly worship the Lord, “Do not journey to Beersheba” (Amos 5:5\). Today, the spot where Beersheba once stood is marked by ancient ruins; several ancient wells have been discovered in the area, and they still produce water.
Beersheba can be seen as symbolizing those events in our lives that cause us to call upon the name of the Lord. Tragedy strikes, heartaches happen, and the Lord shows Himself strong on our behalf (2 Chronicles 16:9\). The date or place where we experienced a turning point becomes a memorial in our hearts, much as Beersheba’s altar, well, and tamarisk tree were to Abraham and Isaac. When God reveals His will to us or rescues us in some way, we can create a personal “Beersheba” in our hearts. Then, when times of doubt or conflict come, we can return there over and over in our hearts for assurance that God is fulfilling His plan.
|
What can we learn from the wild grapes of God’s disappointing vineyard (Isaiah 5:4)?
|
Answer
In Isaiah 5, the prophet sings a song (“Song of the Vineyard”) to the Lord (“my Beloved”) for the people to hear. Perhaps Isaiah resorts to singing a folk song because the people have ignored his customary sermons thus far. The lyrics begin this way:
“My beloved had a vineyard
on a very fertile hill.
He dug it and cleared it of stones,
and planted it with choice vines;
he built a watchtower in the midst of it,
and hewed out a wine vat in it;
and he looked for it to yield grapes,
but it yielded wild grapes.
And now, O inhabitants of Jerusalem
and men of Judah,
judge between me and my vineyard.
What more was there to do for my vineyard,
that I have not done in it?
When I looked for it to yield grapes,
why did it yield wild grapes?” (Isaiah 5:1–4, ESV).
The song continues, revealing that the farmer is the Lord, and the vineyard represents God’s people in Judah. The Lord, the Keeper, expects His vineyard to yield good grapes, representing “justice” and “righteousness” because He has deeply and painstakingly cared for it (showering His people with His goodness, love, and grace). But, instead, the vineyard produces only wild grapes. Wild grapes are sour, inedible, and entirely useless for making wine. The original Hebrew word translated as “wild” here is associated with “stinking” or “worthless” things that are only fit for destruction.
Rather than producing justice and righteousness, the people of Israel responded with violence and bloodshed (Isaiah 5:7\). They broke God’s laws and defiled the land given to them by the Lord. Yahweh had established Israel as a model among nations. He desired His people to produce fruit for His glory (John 15:8\), but they yielded only sin—characterized as wild grapes in Isaiah’s song. The Keeper’s only recourse was to bring judgment on the fruitless vineyard by destroying it (Isaiah 5:5–6\).
Isaiah outlines six “woes,” naming the six sins that have provoked God’s anger and brought His judgment upon the land. These six sins form a summary, not an inventory, of the wild grapes of Isaiah’s song. They are predominately the sins of the proud and arrogant: greed, covetousness, and extortion (Isaiah 5:8–10\); drunkenness, revelry, and fleshly self\-indulgence (verses 11–17\); carelessness, hardheartedness, and mockery (verses 18–19\); deception and perversion (verse 20\); pride and conceit (verse 21\); injustice and corruption (verses 22–25\).
In Matthew 21:33–44, Jesus tells a [parable](parable-vineyard.html) using language and structure that directly connects with Isaiah’s Song of the Vineyard. Just as Isaiah’s lyrics serve as God’s case against ancient Judah, Jesus’ parable presents God’s argument against first\-century Jewish leaders. In Matthew 23, the Lord lays out seven woes for the [scribes and Pharisees](scribes-and-Pharisees.html) and pronounces judgment on them in the end. Israel’s leaders’ sins (pride, greed, deception, injustice, etc.) sound eerily like the wild grapes produced by the vineyard of Isaiah’s day.
Wild grapes are grave sins with severe consequences. Bible commentator Matthew Henry writes, “Wild grapes are the fruits of the corrupt nature, fruit according to the crabstock, not according to the engrafted branch, from the root of bitterness. . . . Wild grapes are hypocritical performances in religion, that look like grapes, but are sour or bitter, and are so far from being pleasing to God that they are provoking. . . . Counterfeit graces are wild grapes” (*Commentary on the Whole Bible*, p. 1,086\).
For those who have experienced new birth in Jesus Christ, wild grapes are equivalent to the worthless deeds of our past: “For once you were full of darkness, but now you have light from the Lord. So live as people of light! For this light within you produces only what is good and right and true. Carefully determine what pleases the Lord. Take no part in the worthless deeds of evil and darkness; instead, expose them” (Ephesians 5:8–11, NLT).
The most important lesson we learn from the wild grapes of the Lord’s disappointing vineyard is that God is serious about sin. The Lord expects His people to be filled with the fruit of righteousness (Philippians 1:11\) and produce fruit that brings glory to His name: “But the Holy Spirit produces this kind of fruit in our lives: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self\-control. There is no law against these things!” (Galatians 5:22–23, NLT). God has chosen us as His own possession to become a holy nation who will show others the goodness of God (1 Peter 2:9–11\). We can only do this by producing a harvest of good fruit and not one of worthless, wild grapes.
|
Why should we consider the lilies of the field (Matthew 6:28)?
|
Answer
In the middle of His great [Sermon on the Mount](sermon-on-the-mount.html), the Lord turns to the topic of anxiety or worry, encouraging His followers to trust in God as their provider. He asks His followers, “Why are you anxious about clothing? Consider the lilies of the field, how they grow: they neither toil nor spin, yet I tell you, even Solomon in all his glory was not arrayed like one of these. But if God so clothes the grass of the field, which today is alive and tomorrow is thrown into the oven, will he not much more clothe you, O you of little faith?” (Matthew 6:28–30, ESV).
This section of the Sermon on the Mount (Matthew 6:25–34\) might be titled simply “Stop Worrying!” Jesus repeats the word *worry* or *worries* at least five times. The Lord had just finished teaching about wealth, contrasting temporary earthly riches with eternal heavenly treasure (Matthew 6:19–24\). He drives home the point that true kingdom servants aren’t to live for transient esteem here on earth, but instead are to look toward heaven and the rewards being stored up for them in eternity. The purpose of this life, Jesus reveals, is to prepare us for the world to come.
Building on the theme, Christ teaches that the pursuit of [wealth](wealth-Christian.html) may be the single greatest rival for our devotion to God: “No one can serve two masters. Either you will hate the one and love the other, or you will be devoted to the one and despise the other. You cannot serve both God and money” (Matthew 6:24\). The Lord desires our undivided loyalty and affection.
After addressing the topic of money, the Lord moves straight to [worry](Bible-worry.html), which is likely the next biggest contender for our time and devotion. Jesus tells His disciples, “Do not worry about your life, what you will eat or drink; or about your body, what you will wear. Is not life more than food, and the body more than clothes?” (Matthew 6:25\). The faithful servant who is wholly committed to the King need not worry about everyday life. The essence of our existence is so much more than what we will eat and what we will wear.
Jesus uses food and clothing as general examples to signify our basic needs. We might just as easily insert “the rent,” “the power bill,” “the grocery budget,” or any number of everyday concerns that are a source of anxiety for us.
We should consider the birds of the air, according to Jesus. They don’t farm the soil or store their food in barns. No, their heavenly Father feeds them. “Aren’t you far more valuable to Him than they are?” asks Jesus (Matthew 6:26, NLT). It does us no good to worry about our basic needs. Jesus asks, “Can any one of you by worrying add a single hour to your life?” (verse 27\). Trusting God as our provider means believing He will take care of what we need. God has the power of life and death in His hands, and He will sustain His servants as long as they need to endure (Job 1:21; 33:4; James 4:12\).
We should also consider the lilies of the field. They grow and yet don’t have to work to produce their clothing (Matthew 6:28\). “Yet I tell you,” Jesus stresses, “that not even Solomon in all his splendor was dressed like one of these” (verse 29\). The lilies of the field are here today and gone tomorrow, explains Jesus. If God cares so tenderly for short\-lived wildflowers, how much more will He care for us who are of great value to Him (verse 30\)? Not only does Jesus encourage us to trust in our heavenly Father, but He also affirms our great worth in God’s eyes.
Nearing the close of this section on worry, Jesus asks, “Why do you have so little faith?” (Matthew 6:30, ESV). Bible commentaries suggest that Jesus’ tone here is not condescending or scolding, but persuading and reasoning. He punctuates His main point with a penetrating question: “Do you truly trust your Heavenly Father?” Jesus encourages the disciples to look up and look beyond this life, just as Paul urges the Corinthians: “So we fix our eyes not on what is seen, but on what is unseen, since what is seen is temporary, but what is unseen is eternal” (2 Corinthians 4:18\). If our priorities are in proper order, if we “seek first his kingdom and his righteousness,” then “all these things” (our basic needs for this life) will be provided for us by the King (Matthew 6:33\).
We should consider the lilies of the field because they remind us to [trust](faithfulness-of-God.html) our Heavenly Father to care for us and provide for our everyday needs. God loves us deeply and therefore will feed and clothe us. “In his hand is the life of every creature and the breath of all mankind,” says Job 12:10\. We don’t have to worry because our lives are in God’s hands. We should also consider the lilies of the field because they represent the fleeting nature of our time on this earth (see Isaiah 40:8\). Our focus must remain on eternity and our real purpose in this life. And we should consider the lilies of the field because they call to mind how precious we are in God’s eyes.
|
What does God mean when He says, “Not by might nor by power but by My Spirit” (Zechariah 4:6)?
|
Answer
After the Jewish people experienced exile in Babylon, [King Cyrus of Persia](Cyrus-Bible.html) allowed 50,000 of them to return to Jerusalem and rebuild the temple under Zerubbabel, governor of Jerusalem. At the time, Zechariah, a prophet and priest of Israel, received several visions from the Lord. In one of those visions, God delivered this key message: “This is the word of the LORD to Zerubbabel: Not by might, nor by power, but by my Spirit, says the LORD of hosts” (Zechariah 4:6, ESV).
In this period of Israel’s history, the prophets Zechariah and Haggai were both ministering. While Haggai encouraged the returned Jewish exiles in their work of rebuilding the temple, Zechariah urged them to repent of sin and renew their covenant with God. Spiritual renewal would be essential to their survival and worship of God once the temple was rebuilt.
Construction on the temple, which had been stopped by opposition from neighbors, resumed under the exhortation of Zechariah and Haggai. Zechariah experienced a series of [night visions](visions-in-Zechariah.html); in the fifth one, he saw a solid gold lampstand. Two olive trees provided the lampstand with its oil supply, which flowed through two golden pipes (Zechariah 4:1–3\). The key message of the vision is contained in the words of verse 6: “Not by might, nor by power, but by my Spirit.” The work of rebuilding the temple would only be accomplished by God’s Spirit and not by human might nor power.
In many places in the Old Testament, the Lord’s Spirit is represented by oil (Isaiah 61:1–3; 1 Samuel 16:13\). The abundant supply of oil in Zechariah’s vision is the Holy Spirit’s power, which would help Zerubbabel finish rebuilding the temple (symbolized by the large lampstand). The lampstand’s light signified that Israel, God’s covenant people, were to shine forth light and glorify God in the earth.
Both in the Old and New Testament, God’s people are called to shine the light of God’s glory into all the world (Isaiah 60:1–3; Matthew 5:14–16\). It is the great commission of every believer (Matthew 28:19–20\). Just as Zerubbabel would need to depend on the Spirit of the Lord to accomplish the work, so do Christians today. God’s people have no ability in themselves to shine the light of God’s truth to those walking in darkness.
The word for *might* in Zechariah 4:6 is often translated as “army,” “force,” “ability,” or “efficiency” and is associated with human resources. It also relates to financial means and can be connected with wealth. The term *power* implies purposeful force, firm resolve, dynamic strength, and resoluteness. Not by might nor by power—not by their own abilities, plentiful resources, or fierce determination—would God’s people build the temple and send God’s light into the world. Only by the Spirit of the Lord would their work and worship become a light broadcasting into all the earth (Acts 1:8; John 16:7–15\).
As the physical labor of [rebuilding the temple](Zerubbabel-second-temple.html) was being done, a spiritual renewal was also taking place. Joshua, the high priest, and Zerubbabel were not to trust in financial resources or military prowess, but in the mighty power of God’s Spirit working through them: “It is not by force nor by strength, but by my Spirit, says the LORD of Heaven’s Armies. Nothing, not even a mighty mountain, will stand in Zerubbabel’s way; it will become a level plain before him! And when Zerubbabel sets the final stone of the Temple in place, the people will shout: ‘May God bless it! May God bless it!’” (Zechariah 4:4–7, NLT).
God had made a similar promise to those who remained faithful to Him in Hosea’s day: “But I will show love to the people of Judah. I will free them from their enemies—not with weapons and armies or horses and charioteers, but by my power as the LORD their God” (Hosea 1:7, NLT).
Zerubbabel need not be discouraged by human limitations or afraid of earthly obstacles, and neither should present\-day Christians (Romans 8:31; cf. Haggai 2:5; Isaiah 41:10\). When God calls us to a purpose, His Spirit fills and equips us to complete it (Acts 2:17–18; John 3:34; Ephesians 1:18–20\). As the apostle Paul learned, human weakness is no obstacle because God’s power is perfected in it: “That is why, for Christ’s sake, I delight in weaknesses, in insults, in hardships, in persecutions, in difficulties. For when I am weak, then I am strong” (2 Corinthians 12:10; see also Hebrews 11:34\).
Our God\-given work is guaranteed to be successful, not by human might or power, but by the guidance and empowering of God’s Holy Spirit poured into our lives like the [oil](olive-oil-symbol.html) that fueled Zechariah’s lampstand.
|
“Do not worry about tomorrow”—is that even possible (Matthew 6:34)?
|
Answer
“Do not worry about tomorrow,” said Jesus in His great [Sermon on the Mount](sermon-on-the-mount.html), “for tomorrow will worry about itself. Each day has enough trouble of its own” (Matthew 6:34\). For the third time, Christ gives His disciples this command not to worry, repeating it perhaps because He knew the universal human tendency to do just the opposite—to anxiously focus on future cares rather than on the God who holds tomorrow in His hands (Jeremiah 29:11; Psalm 23\).
In this segment of His sermon, Jesus teaches the disciples not to be anxious about what they will eat and what they will wear. These two things represent basic human needs. Jesus urges His followers to trust in God as their provider. The faithful kingdom servant who is wholly committed to the King does not need to worry or be distracted by the cares of everyday life. Putting our confidence in God means trusting that He will take care of us and provide everything we need.
In Matthew 6:34, Jesus expands His lesson, challenging the disciples specifically not to [worry](Bible-worry.html) about concerns that may crop up in the future. He had just taught the disciple to pray, “Give us this day our daily bread,” in the [Lord’s Prayer](Lords-prayer.html) (Matthew 6:11\). Servants of God’s kingdom must live in the present. God looks after His servants today. He gives them their daily bread and anything else they might need for today. They do not need to worry about tomorrow because God will be there with them to deal with any concerns in the “today” of tomorrow (Matthew 28:20; Psalm 73:23–26\).
In the wilderness, God taught the children of Israel the same principle of depending on Yahweh for the day’s provision. He fed them with just enough [manna](what-was-manna.html) to sustain their lives for that day. When they worried about tomorrow by storing food for the next day, that supply of manna would rot. Each day and every step of the way, God’s people must depend on His faithful supply.
The Lord knows we face many circumstances and situations that can cause anxiety in this fallen world. So how can we follow His command to stop worrying about tomorrow?
*Pray*
Philippians 4:6–7 presents our most potent weapon against worry: “Don’t worry about anything; instead, pray about everything. Tell God what you need, and thank him for all he has done. Then you will experience God’s peace, which exceeds anything we can understand. His peace will guard your hearts and minds as you live in Christ Jesus” (NLT).
Whenever we find ourselves feeling anxious or worrying about tomorrow, we can take our concerns to the Lord in [prayer](what-is-prayer.html). We can live in that moment, acknowledging that God is right there with us. As we tell Him what we need, we thank Him for all He has done. A thankful attitude suggests an expectation of His continued provision and care. As we spend time in the presence of our heavenly Father, pouring out our concerns, He responds by giving us supernatural peace that guards our hearts and minds. When we remember to turn to the Father in prayer, He instantly comes to help us through our anxious moments.
*Rely on God’s Grace*
The apostle Paul endured a thorn in the flesh that caused him considerable anxiety: “In order to keep me from becoming conceited, I was given a thorn in my flesh, a messenger of Satan, to torment me. Three times I pleaded with the Lord to take it away from me. But he said to me, ‘[My grace is sufficient for you](my-grace-is-sufficient.html), for my power is made perfect in weakness.’ Therefore I will boast all the more gladly about my weaknesses, so that Christ’s power may rest on me” (2 Corinthians 12:7–9\). Paul took his concern to the Lord in prayer. When the problem persisted, the apostle relied on the Lord to provide him with the grace to carry on.
[God’s grace](grace-of-God.html) gave Paul the ability to see how the Lord would be glorified in his infirmity: “That is why, for Christ’s sake, I delight in weaknesses, in insults, in hardships, in persecutions, in difficulties. For when I am weak, then I am strong” (2 Corinthians 12:10\). We can eradicate our worries about tomorrow by seeing God with us in the future, providing the grace we need to get through. When tomorrow comes, the Father will be there with grace to meet our every need.
*Discipline the Mind*
After praying and receiving God’s peace, we must discipline our minds: “And now, dear brothers and sisters, one final thing. Fix your thoughts on what is true, and honorable, and right, and pure, and lovely, and admirable. Think about things that are excellent and worthy of praise” (Philippians 4:8, NLT). It’s hard to worry when our thoughts are centered on God’s true and faithful promises. Lazy, undisciplined thinking produces worry. Instead, we need to train our minds on the Word, which tells us that “God gave us a spirit not of fear but of power and love and self\-control” (2 Timothy 1:7, ESV).
*Take Action*
We cannot be wholly dedicated to God if we’re devoted to worrying about tomorrow. Worrying about tomorrow is a failure to trust in God and accomplishes nothing (Matthew 6:27–29\). Peter wisely advises, “Give all your worries and cares to God, for he cares about you” (1 Peter 5:7, NLT).
Sometimes obeying the Lord’s command not to worry about tomorrow requires action: “Keep putting into practice all you learned and received from me—everything you heard from me and saw me doing. Then the God of peace will be with you” (Philippians 4:9, NLT). If fears about your tomorrow are consuming your today, consider doing an in\-depth Bible study specifically on the topic of concern. You may even need to seek counseling from a leader at church. Take steps to create a biblical plan of action that will quash your unfruitful, destructive worrying.
The Lord’s command, “Do not worry about tomorrow,” is a poignant reminder for kingdom servants to live in the moment and put their [trust in Him](trust-God.html) for every circumstance and situation. No difficulty is greater than our great God. Worrying about tomorrow is looking at our future as if God will not be there to take care of us. But Jesus teaches us to live in God’s presence one day at a time and deal with each problem when it comes—through prayer. Our heavenly Father will be with us tomorrow to care for us.
|
Why didn’t Jesus appear to more people after His resurrection?
|
Answer
After Jesus [rose from the dead](bodily-resurrection-Jesus.html), He appeared to Mary Magdalene, various other women, two unnamed disciples, Peter, and the rest of the remaining eleven apostles. Scripture says that “after that, he appeared to more than five hundred of the brothers and sisters at the same time, most of whom are still living, though some have fallen asleep. Then he appeared to James, then to all the apostles, and last of all he appeared to me also, as to one abnormally born” (1 Corinthians 15:6–8\). Some have suggested that a larger body of witnesses would have provided more compelling evidence, thereby swaying more people to believe in Christ. Why did Jesus not appear to more people after His resurrection?
Jesus could have shown Himself to many other people after His resurrection, if He had chosen to. But it was God’s plan to limit the post\-resurrection appearances to certain groups. The five hundred\-plus eyewitnesses to the living Lord were enough. The Bible teaches that salvation is a gift of [grace through faith](by-grace-through-faith.html)—it is not the product of learning a large enough amount of historical knowledge: “For by grace you have been saved through faith and that not of yourselves, it is the gift of God, not of works, lest any man should boast” (Ephesians 2:8–9\). Having more evidence is not necessary for those with faith.
There are many passages of Scripture that are sufficient to lead someone to believe in Christ. “So faith comes from hearing, and hearing through the word of Christ” (Romans 10:17\). When we hear Scripture, the Spirit works in tandem with the Word in our hearts to bring us to the point of believing. Just a little bit more information about Jesus’ life wouldn’t necessarily cause more people to be saved; rather, everyone whom the Spirit works on to believe will believe.
There were many people who were not eyewitnesses to the resurrection who did in fact hear about it. The word of Jesus’ resurrection quickly reached the ears of the Jewish leaders via the Roman guards at the tomb. The guards had seen an angel descend and roll away the stone from the tomb’s opening. At the sight, the guards “shook with fear” and “fell into a dead faint” (Matthew 28:4, NLT). When they reported the event to the Jewish leaders, their reaction was to give the guards money, saying, “Tell people, ‘His disciples came by night and stole him away while we were asleep.’ And if this comes to the governor’s ears, we will satisfy him and keep you out of trouble. So they took the money and did as they were directed. And this story has been spread among the Jews to this day” (Matthew 28:13–15\).
In addition, many deceased saints rose from the dead and were seen by many (Matthew 27:52–53\). The fact is that the Jewish leaders heard about the resurrection and had many confirmations from eyewitnesses, but they rejected the truth. We might assume that, if Jesus had appeared to more people after His resurrection, more people would have believed, but the availability of evidence doesn’t change a hardened heart.
Jesus taught that a man’s heart can be so hardened toward God that even a resurrection will not sway him (see John 11:53; 12:9–10\). The [rich man in Hades](rich-man-and-Lazarus.html) begs Abraham to send Lazarus back from the dead to warn the man’s five brothers of the need to repent and so avoid the torment he was experiencing (Luke 16:27\). The man’s reasoning seemed logical: “If someone goes to them from the dead, they will repent!” (verse 30\). But Abraham said, “They have Moses and the Prophets; let them hear them. . . . If they do not listen to Moses and the Prophets, they will not be persuaded even if someone rises from the dead” (verses 29, 31\). Jesus’ appearing to more people after His resurrection would not have been enough evidence for those who refuse to believe.
[Faith in Christ](faith-in-Jesus.html) has a particular definition. Simply having a lot of knowledge about the life of Christ and intellectually believing that He existed is not the type of faith the Bible talks about. The faith that leads to salvation is faith that places trust in Christ’s death and resurrection and results in action (James 2:22\). Believing in Christ isn’t only about a quantifiable amount of knowledge about His life, but a conversion, trust, and commitment to Him and His work, which brings one’s life into obedience.
Jesus did not appear to more people after His resurrection because faith is not dependent on having the most possible facts. We do not need more written, historical information to arrive at the proper position of faith. The risen Christ did not need to show Himself to the Sanhedrin, Herod, Pilate, or any other scoffers. His kingdom is “not of this world” (John 18:36\), and people have enough evidence on which to base their faith.
Jesus appeared to just the right amount of people after His resurrection. We have enough historical evidence to believe the truth, and God requires faith (Hebrews 11:6\). “Therefore, the promise comes by faith, so that it may be by grace and may be guaranteed to all Abraham’s offspring—not only to those who are of the law but also to those who have the faith of Abraham. He is the father of us all” (Romans 4:16\). Of course, knowledge about the Scriptures is crucially important, but the type of “faith” that comes *only* by scholastic work, without a life\-changing conversion, may only be intellectual assent, not faith that brings salvation. True faith in Christ involves a certain amount of historical knowledge, but it also leads to a changed life with the presence of the Holy Spirit in one’s heart. Jesus pronounced a blessing on those who have faith: “Blessed are those who have not seen and yet have believed” (John 20:29, ESV).
|
How should a Christian gun owner respond to government gun confiscation?
|
Answer
In American society, gun ownership is a constitutional right, as is the carrying of a firearm. It is a right that many Americans consider sacrosanct, including many Christians living in America. More and more, the free exercise of this right is being curtailed through various municipal and state laws, forcing the Christian gun owner to consider an important question: if the government—or a would\-be autocrat—someday attempts to confiscate all guns, what should be the response?
Ground\-level rules for the Christian’s relationship to [government](Bible-government.html) can be summarized with four main passages of Scripture: Romans 13:1–7, Acts 5:29, John 18:36, and Acts 16:35–39\. Broadly speaking, Christians are to obey all laws, other than those that require us to commit sin; even then, we are to submit to whatever punishment comes with disobedience. The Bible does not empower believers to disobey laws simply because the regulations are unjust or inappropriate, or even because the laws conflict with a nation’s constitution. At the same time, Christians are not obligated to be entirely passive or naïve in their dealings in a fallen world. [Civil disobedience](civil-disobedience.html) can be biblically justified in certain situations. Legal rights can and should be taken advantage of (see Paul’s defense of himself in Acts 22:24–29\).
In general, any law not in conflict with God’s commands needs to be obeyed, as galling as that law might be to the one under the law. Romans chapter 13 indicates that earthly government exists for a reason. Defiance of a law based solely on one’s preference defeats the purpose for which God instituted government. John 18:36 establishes that violence is entirely incompatible with a “defense” of the faith or the promotion of Christian ideals. Acts 5:29 implies that laws requiring one to commit sin *must* be disobeyed, because God’s law is higher than human law. Acts 16:35–39 shows the legitimacy of using existing legal systems to their fullest extent, including in resistance to injustice.
Each situation has nuances. Arguments can be made that even laws not compelling sin could be dangerous precursors to exactly that. Some human laws seem to interfere with implicit biblical commands, such as the charge to care for and protect one’s family, or with essential aspects of religious practice. The [American Revolution](American-Revolution-Romans-13.html) was grounded in this general sphere of arguments. Some Christians today defy pandemic\-related restrictions on church attendance on grounds that the government is targeting worship rather than promoting safety—especially when the restrictions exempt bars, stores, and casinos.
A Christian gun owner’s response to government gun confiscation, or to the potential of such a “gun grab,” should be tempered by the above biblical considerations. Neither firearms nor their accessories are part of our relationship to Christ. In light of Romans 13:1–2, it is probably the case that even gun confiscation laws ought to be obeyed. Citizens of the United States who understand the Second Amendment to be foundational to American society would no doubt have difficulty submitting to such laws. But Christians understand that restrictions on certain kinds of guns are not a hindrance to biblical faith. Of course, aggressively using the legal and political system to prevent or correct unreasonable restrictions is also compatible with the Christian faith.
Working through the issues faced by Christian gun owners in response to potential gun confiscation is not easy. And future developments might tip the scales in favor of one response over another. Limits on magazine size, for example, are much different than a wholesale seizure of all rifles. A government taking appropriate legal steps to pass gun laws—which can be similarly overturned in the legal process—is much different from a government ignoring its own laws to enact [gun control](Christian-gun-control-Bible.html) by fiat.
Determining one’s course of action (or inaction) regarding gun confiscation will be both personal and situational. There is no simple or universal answer for exactly how Christians ought to respond to potential government gun confiscation. What makes sense for one believer might be entirely wrong for another who lives in a different situation. Each individual Christian must faithfully, prayerfully, and humbly seek God’s will with respect to his or her unique circumstances (see Romans 14:23\).
|
What does it mean that my help comes from the Lord (Psalm 121:2)?
|
Answer
Psalm 121 is categorized as one of the “[Songs of Ascent](Songs-of-Ascent.html)” sung by pilgrims traveling to Jerusalem. The opening two verses form a poetic question and answer: “I lift up my eyes to the mountains—where does my help come from? My help comes from the LORD, the Maker of heaven and earth” (Psalm 121:1–2\). As the psalmist climbs upward through the hills on his approach toward Jerusalem, he affirms that the Lord who created the heavens and the earth is his sole source of help.
Jewish tradition claims that God’s people sang these pilgrim Songs of Ascent (Psalms 120—134\) as they journeyed to the temple for one of the [yearly worship festivals](Jewish-festivals.html). Psalm 121 announces the worshiper’s confidence in God to watch over Israel and shelter His people from all harm. At the same time, this psalm is a general declaration of trust in God as the guardian and protector of life’s journey.
As the poet looks up to the mountains, it’s as if he sees Yahweh, God the Creator of heaven and earth, seated there on His heavenly throne. The Bible often refers to the heights of Jerusalem as the holy mountain where God dwells (Zechariah 8:3; Psalm 48:1–2; Isaiah 27:13\). From this high place of God’s presence comes help from the Lord: “I call out to the LORD, and he answers me from his holy mountain” (Psalm 3:4; see also Psalm 20:2; 134:3\). Likewise, from this sacred dwelling place of the Lord comes everlasting security: “As the mountains surround Jerusalem, so the LORD surrounds his people both now and forevermore” (Psalm 125:2\).
Our help comes from the Lord through His vigilant, never wearying, sleepless protection: “He will not let your foot slip—he who watches over you will not slumber; indeed, he who watches over Israel will neither slumber nor sleep” (Psalm 121:3–4\). In every danger, whether from sunstroke in the heat of the day or exposure to the cold of night, “the LORD himself watches over you! The LORD stands beside you as your protective shade” (Psalm 121:5–6, NLT; see also Psalm 91:1 ). Whether we face threats to the body or soul, in every situation of life, “God is our refuge and strength, always ready to help in times of trouble” (Psalm 46:1, NLT). Twenty\-four hours a day, seven days a week, God has us covered.
The child of God can confidently say, “My help comes from the Lord,” because God keeps and protects His children at all times and in all dangers: “The LORD keeps you from all harm and watches over your life. The LORD keeps watch over you as you come and go, both now and forever” (Psalm 121:7–8, NLT).
The Bible is full of incredible promises of help from the Lord for those who hope and trust in Him: “You who fear him, trust in the LORD—he is their help and shield” (Psalm 115:11; see also Psalm 33:20\). In Psalm 23, the Lord is our Shepherd, leading and guiding us through all of life’s hardships and joys. In the New Testament, believers in Jesus say, “My help comes from the Lord,” because Christ is their Good Shepherd who lays down His life for the sheep (John 10:11–15\).
The Lord helps us in innumerable ways. He forgives our sins and cleanses us from all unrighteousness (1 John 1:9; Psalm 32:5\). God gives us new life in Jesus Christ and sets us free from sin (Colossians 2:20—3:17; Romans 6:18\). He grants us eternal life (1 John 2:25\). The Lord is a faithful friend (John 15:13–14\) who calms our fears, takes care of our needs, and supplies us with supernatural peace (2 Timothy 1:7; Philippians 4:6–7\). He loves us perfectly and completely, and He never leaves us (1 John 4:18; Romans 8:31–38\).
All believers of every generation can proclaim, “My help comes from the Lord!” No matter what trouble we face in this dark world, God is with us, shining His light into the darkness (John 1:4; 2 Corinthians 4:6\) and providing everything we need for life and godliness (2 Peter 1:3\). Whatever setbacks, hardships, or evil we encounter, our faithful God will transform these challenges to contribute toward our good (Romans 8:28\). All of our days, He is our Helper and the God who sustains our lives (Psalm 54:4\).
|
What is satanic ritual abuse?
|
Answer
Satanic ritual abuse, or SRA, is the abuse of a helpless person (most often a child) in rituals performed in the worship of Satan. These rituals, as reported by survivors, include physical violence, sexual violence/molestation, or emotional and mental trauma, e.g., forcing the subject to watch violent or disturbing acts. Ritual abuse has also been reported in association with other religious cults outside of [Satanism](satanism.html).
Satanic ritual abuse is often associated with the “[Satanic Panic](Satanic-Panic.html)” that occurred in America during the 1980s and ʼ90s. A book called *Michelle Remembers*, published in 1980, told the story of a woman who suffered satanic ritual abuse as a child. The author, Dr. Lawrence Pazder, was Michelle Smith’s psychiatrist and, later, her husband. In their sessions, Dr. Pazder helped Michelle access repressed memories of her experiences with satanic ritual abuse. Many people believe this book led to the so\-called Satanic Panic, which was also fueled by media hype and popular Christian speakers of the day. Was there a cultural epidemic of satanic ritual abuse in a variety of settings? Or was the Satanic Panic a witch hunt that resulted in false memories, conspiracy theories, unfounded allegations, and unjust imprisonments? The general consensus today is that ritual satanic abuse was not as widespread a threat as many had alleged.
There is perhaps no subject more inflammatory and frightening than the issue of [child abuse](child-abuse.html). Protecting children is a natural human impulse, and when children are abused, we instinctively feel the degradation of the society where that abuse has occurred. The idea that child abuse for the purpose of devil\-worship could happen in our own society—in our own neighborhoods—is especially horrifying. This fear and horror, plus the sensational nature of the subject, have likely led people and media sources to amplify the prospect of satanic ritual abuse. That is not to say that satanic ritual abuse did not or does not occur; there may well be genuine instances of satanic ritual abuse among the false or distorted reports on record.
Many individuals have reported being victims of satanic ritual abuse, and it is not up to media stars, social commentators, or bloggers to say whether or not those experiences are real. Satan is a liar and a murderer (John 8:44\), and committing ritual abuse is well within the realm of possibility for those whom he influences. Christians live in light of Christ’s victorious work on the cross (Colossians 2:15\) and do not fear what Satan can do.
If you or someone you know has been a victim of any kind of abuse, including satanic ritual abuse, please report it to local law enforcement. Also, seek help from your pastor or a counselor—someone you trust. God “hates the wicked and those who love violence” (Psalm 11:5, ESV). He is “a righteous judge, and a God who feels indignation every day” (Psalm 7:11, ESV). People who abuse others will not go unpunished (Proverbs 20:22\).
|
What is the meaning and importance of the exodus from Egypt?
|
Answer
God is omnipotent—He possesses all power. Whatever He wills comes to pass, and sometimes the *way* He does things tells us something about Him. The exodus from [Egypt](Egypt-in-the-Bible.html) is the story of one of these times. The way God interacts with man to bring about the exodus of the Jews from Egypt shows us something about God.
The story of the exodus of the Israelites from Egypt begins with the birth of [Moses](life-Moses.html) and his unusual upbringing in Egypt (Exodus 2\) and, later, a command from God to Pharaoh, delivered to the Egyptian ruler by Moses and Aaron: “[Let my people go](let-my-people-go.html), that they may hold a feast to me in the wilderness” (Exodus 5:1\). Pharaoh refused. Israel was valuable to Pharaoh because they provided slave labor for his kingdom.
From a human perspective, it makes sense that [Pharaoh](Pharaoh-of-the-Exodus.html) would refuse to comply with these two Israelites. It would be a bit like two small\-town pastors walking into the White House and telling a pro\-choice President to end abortion now because God says so. The President would dismiss them. He isn’t going to make policy decisions based on what he sees as the whim of a couple of politically insignificant, powerless cranks.
Pharaoh was angered by Moses and Aaron’s demand, and he accused them of trying to stop the Israelites’ labor. As a punishment, Pharaoh cruelly made the slaves’ work more difficult: “Make the work harder for the people so that they keep working and pay no attention to lies” (Exodus 5:9\).
God was rightly unhappy with Pharaoh, and He tells Moses what will happen next: “But the Lord said to Moses, ‘Now you shall see what I will do to Pharaoh; for with a strong hand he will send them out, and with a strong hand he will drive them out of his land’” (Exodus 6:1, ESV).
Essentially, God was telling Moses that, when He’s done with Pharaoh, not only will Pharaoh allow the Israelites to leave, but he will forcefully drive them out of the land of Egypt. God also gave Moses a message for the Israelites, telling them that He will deliver them from slavery and redeem them with “an outstretched arm and great acts of judgment” (Exodus 6:6, ESV). But the people didn’t listen to what Moses said “because of their discouragement and harsh labor” (verse 9\).
At this point in the events leading to the exodus, neither the oppressor nor the oppressed are listening to God. The Israelites aren’t listening because they are broken and miserable and unable to believe that anything good can happen to them. Pharaoh isn’t listening because he trusts in his own power and thinks nothing bad can happen to him. These two perspectives are corrected over the next few chapters.
What follows is a succession of [plagues](ten-plagues-Egypt.html) sent by God upon the Egyptians. At first, Pharaoh doesn’t believe the plagues are coming from God. He thinks Moses and Aaron are somehow creating the trouble, because his own magicians can use [dark arts or trickery](Pharaohs-magicians-miracles.html) to do similar things (Exodus 10:10–11, 21–22, ESV). But when the third plague came (the plague of gnats) the pagan magicians began to say, “This is the finger of God,” because they could not replicate the gnats (Exodus 8:18\).
Over the next few chapters of Exodus, God continues to send horrifying plagues on Egypt. Despite the fact that his land was being systematically destroyed, Pharaoh still would not obey God and let the Israelites go. As the plagues get worse, Pharaoh pleads with Moses to tell God he’s sorry and that, if the plagues will stop, he will comply. But each time God takes away the plague, Pharaoh again hardens his heart and refuses to let the Israelites go.
Not only did Pharaoh harden his heart, but the Bible says that [God also hardened](God-harden-Pharaoh-heart.html) Pharaoh’s heart (Exodus 11:10\). It may seem strange that God blamed Pharaoh for his actions when God was hardening his heart to disobey. The key is to remember that Pharaoh’s first action was to dismiss God and cruelly oppress God’s people, which he did all by himself without God’s involvement. It could be that, as a result of Pharaoh’s hardheartedness, God hardened Pharaoh’s heart even more, allowing for the last few plagues and bringing God’s full glory into view (Exodus 9:12; 10:20, 27\). The hardening of Pharaoh’s heart was a judgment for his initial rejection of God’s command. Furthermore, it is God’s prerogative to have mercy on or to harden whomever He will: “For Scripture says to Pharaoh: ‘I raised you up for this very purpose, that I might display my power in you and that my name might be proclaimed in all the earth.’ Therefore God has mercy on whom he wants to have mercy, and he hardens whom he wants to harden” (Romans 9:17–18\).
Finally, God told Moses that there was one more plague to come, after which Pharaoh would relent and drive out the nation of Israel from his land (Exodus 11:1\). And that is exactly what happened. Moses prophesied to Pharaoh that the next plague would be the death of all the firstborn of Egypt. Pharaoh again stubbornly persisted in disobedience. So God initiated the [Passover](what-is-Passover.html) and told the Israelites to mark the lintels and posts of their doorways with lamb’s blood. Every door marked with the blood would be “passed over” when the Lord came to take the firstborn of every household in Egypt (Exodus 12:23–27\).
Everything happened as God said it would. On the night of the exodus, the marked houses of the Israelites were spared, but the firstborn of Egypt died in every Egyptian household, from Pharaoh’s household to that of the lowest, poorest Egyptian. And this time, just as God had said, Pharaoh relented and drove the Egyptians out. In fact, they were made to leave so quickly that “the people took their dough before it was leavened, their kneading bowls being bound up in their cloaks on their shoulders” (Exodus 12:34, ESV). This is an interesting detail, because before the last plague struck, God had told Moses that Passover would be always celebrated with a feast of unleavened bread (verses 17–18\). Further, as “the Egyptians urged the people to hurry and leave the country” (verse 33\), the Israelites “asked the Egyptians for articles of silver and gold and for clothing, . . . and they gave them what they asked for; so they plundered the Egyptians” (verses 35–36\).
After Moses led the Israelites out of Egypt, Pharaoh chased after them, thus sealing his fate. In one of the greatest miracles, God [split the Red Sea](parting-Red-Sea.html) to allow His people to escape the Egyptians and reach the other side on dry ground (Exodus 14\). Then, when Pharaoh and his army attempted to follow, God closed up the sea again, and the oppressors of Israel perished. “And when the Israelites saw the mighty hand of the Lord displayed against the Egyptians, the people feared the Lord and put their trust in him and in Moses his servant” (verse 31\).
The account of the exodus assures us that what God says will happen, will happen. Sometimes people are like Pharaoh, so proud and stubborn that they resist God to the very end, despite the evidence that His will always comes to pass. And sometimes people are like the Israelites, so broken in spirit and exhausted that they just can’t believe God will bless them. But in both cases, as the exodus from Egypt illustrates, God still has the power to do exactly what He promises.
The meaning and importance of the exodus from Egypt are encapsulated in the annual observance of Passover. The fact that God rescued His people from slavery and revealed His mighty power is a recurring theme in Scripture, and the exodus is mentioned in many places (e.g., Deuteronomy 5:6; 1 Samuel 12:6; Psalm 77:20; 78:13; 105:26; Isaiah 63:11; Micah 6:4; Acts 7:36\). Because of the exodus, the Israelites could always see themselves as redeemed by God, rescued from slavery, and blessed with God’s favor.
The importance of the exodus is felt in the church, as well. The Lord Jesus, like Moses, set His people free. Like Moses, Jesus confronted a slave owner (Satan) and through the manifest power of God forced him to relent. Like Moses, Jesus leads His people through the wilderness of this world, intercedes for them, and provides for their needs. And through both Moses and Jesus came a holy covenant between God and His people: the covenant of Moses was temporary and could not ultimately save, but the covenant of Christ is eternal and “superior to the old one, since the new covenant is established on better promises” (Hebrews 8:6\). The New Covenant results in salvation for all who trust in Christ (Luke 22:20; Hebrews 9:15\). Jesus is the one “worthy of greater honor than Moses” (Hebrews 3:3\).
|
Why should we be slow to anger (Proverbs 15:18)?
|
Answer
Understanding why we should be slow to anger is one of the most valuable lessons we can learn in the Christian life. Proverbs 15:18 counsels, “A hot\-tempered man stirs up strife, but he who is slow to anger quiets contention” (ESV). Slowness to anger is one of the attributes of God: “The LORD is gracious and compassionate, slow to anger and rich in love” (Psalm 145:8\). The Bible has so much to say about being slow to anger that we’d be remiss if we didn’t take a careful look.
The hot\-tempered man in Proverbs 15:18 is literally “a man of wrath.” Such a man is quick\-tempered or easily enraged. But the man who is calm and slow to anger is one who averts arguments and stops quarreling. He is a natural [peacemaker](blessed-are-the-peacemakers.html). The ability to quiet contention and live in harmony with others is a priceless virtue. Jesus said, “Blessed are the peacemakers, for they will be called children of God” (Matthew 5:9\).
Another word meaning “slow to anger” is [*patient*](Bible-patience.html). In the New International Version, Proverbs 14:29 says, “Whoever is patient has great understanding, but one who is quick\-tempered displays folly.” The English Standard Version uses “slow to anger” in place of “patient.” The New Living Translation states, “People with understanding control their anger; a hot temper shows great foolishness.” When we learn to control our temper and curb foolish fits of anger, we show that we’ve gained great understanding.
Proverbs 16:32 affirms, “Whoever is slow to anger is better than the mighty, and he who rules his spirit than he who takes a city” (ESV). Over and again, the Bible extols the benefits of cultivating patience and controlling anger: “Good sense makes one slow to anger, and it is his glory to overlook an offense” (Proverbs 19:11, ESV).
As we start to understand why we should be slow to anger, we can begin practicing patience in our relationships. James taught believers not only to listen to God’s Word but to put it into practice. He said, “My dear brothers and sisters, take note of this: Everyone should be quick to listen, slow to speak and slow to become angry, because human anger does not produce the righteousness that God desires. Therefore, get rid of all moral filth and the evil that is so prevalent and humbly accept the word planted in you, which can save you. Do not merely listen to the word, and so deceive yourselves. Do what it says” (James 1:19–22\). A wise Christian is one who listens to God and obeys and who listens to others, carefully considers what he hears, and then answers with cautiously chosen words.
[Human anger](Bible-anger.html), James explained, is a waste of energy. It is motivated by selfishness and ambition and creates division among brothers and sisters in Christ. Anger won’t produce the righteousness that God desires: “But the wisdom that comes from heaven is first of all pure; then peace\-loving, considerate, submissive, full of mercy and good fruit, impartial and sincere” (James 3:17\).
When we react in anger, we can cause injury; when we hold on to anger, we breed unforgiveness. But gentleness and patience make room for healing and harmony in our relationships (Psalm 37:8–9; Proverbs 12:18\). Another proverb warns, “Fools give full vent to their rage, but the wise bring calm in the end” (Proverbs 29:11\). If we want to show good sense, wisdom, and discretion in our lives, we will learn to be slow to anger and practice patience in our dealings with others. The Bible unambiguously warns us to rid ourselves of anger and rage and to be kind, gracious, and compassionate to one another (Ephesians 4:31–32; Colossians 3:8\).
Psalm 86:15 confirms, “But you, Lord, are a compassionate and gracious God, slow to anger, abounding in love and faithfulness.” It is the Lord’s patience—His slowness to anger—that allows us to come to salvation (Numbers 14:18; Joel 2:13\). We ought to always be aware and grateful for the Lord’s gracious and compassionate patience, for without it, we would not be saved: “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” (2 Peter 3:9\).
It is God’s patience that delays Christ’s second coming and the consummation of history. It is His gracious compassion that holds back His wrath and keeps open the door for sinners to repent. The Lord’s incredible patience and love for humankind allow those who have not yet repented to have an opportunity to be saved. God uses time and patience to serve His purposes of grace. And since our God is slow to anger and abounding in grace toward us, ought we not emulate His character in how we treat others?
|
What does it mean that “out of the mouth of babes You have perfected praise” (Matthew 21:16)?
|
Answer
In Matthew 21, Jesus has just arrived in Jerusalem for the final days leading up to His death on the cross. While He was in the temple, [healing the blind and the lame](miracles-of-Jesus.html), the leading priests and scribes saw Jesus performing miracles and even heard children shouting, “Hosanna! Praise God for the Son of David.” The religious teachers grew irate, questioning Jesus, “Do you hear what these children are saying?” “Yes,” Jesus responded to His critics, asking, “Have you never read, ‘Out of the mouth of babes and nursing infants you have perfected praise’?” (Matthew 21:16, NKJV).
Jesus was quoting Psalm 8:2:
“Out of the mouth of babes and nursing infants
You have ordained strength,
Because of Your enemies,
That You may silence the enemy and the avenger.”
Following the Greek Septuagint, Matthew 21:16 uses “praise” instead of “strength.” The idea is that God silences His enemies and puts them to shame by the words coming out of the mouths of babies and infants who tell of the Lord’s strength.
Earlier this day, six days before the Passover, Jesus had [ridden on a donkey into the city](triumphal-entry.html). The crowds celebrated Him as the Messiah and guided Him into town like a conquering warrior or exalted king: “A very large crowd spread their cloaks on the road, while others cut branches from the trees and spread them on the road. The crowds that went ahead of him and those that followed shouted, ‘Hosanna to the Son of David!’ ‘Blessed is he who comes in the name of the Lord!’ ‘Hosanna in the highest heaven!’” (Matthew 21:8–9\).
The Jewish leaders could not miss the implications as they observed everything taking place. They witnessed Christ’s victorious entry into Jerusalem, the ecstatic crowd of worshippers, His commanding cleansing of the temple, His miracles of healing, and even children proclaiming His praises. The people hailed Jesus as the Messiah, the Son of God, and it was more than these religious hypocrites could handle. They became outraged.
By pointing out what they saw as a dreadful error—children worshipping Him as Messiah—they thought Jesus would be horrified that He had misled these innocent ones, even causing them to commit blasphemy. Surely Jesus would put a quick stop to it. But instead, Jesus saw nothing wrong with receiving their praise. He accepted it enthusiastically, supporting their actions by referring to an Old Testament Scripture that the religious leaders would recognize. The children had understood what the leaders had not—that Jesus was their promised Savior. The Jewish leaders were the same as God’s Old Testament enemies who would be silenced and put to shame by children’s praise.
The word *babes* refers to “infants” and “young children.” Earlier, in Matthew 11:25–27, Jesus had affirmed the ability of children to perceive the secrets of God’s kingdom when others could not: “O Father, Lord of heaven and earth, thank you for hiding these things from those who think themselves wise and clever, and for revealing them to the childlike. Yes, Father, it pleased you to do it this way!” (NLT).
The children crying out praises to God in the temple proved to be wiser than the wise (see 1 Corinthians 1:18–25\). Even though the priests and scribes failed to praise God, these little children would not. Luke’s gospel records the Pharisees trying to silence the crowds during Jesus’ triumphal entry. But Jesus declares, “If they kept quiet, the stones along the road would burst into cheers!” (Luke 19:40, NLT).
About Matthew 21:16 and Psalm 8:2, one Bible commentator writes, “The ‘scarcely articulate’ cry of an infant proves, like the heaven and the stars, the power and providence of God. On all these God builds a stronghold against His adversaries, i. e. convinces them of His might. So also the children in the temple attest the truth of God” (Carr, A. *The Gospel According to St Matthew, with Maps, Notes, and Introduction*, Cambridge University Press, 1893, p. 162\).
*Out of the mouth of babes You have perfected praise* means the praise of little children is perfect praise. It is perfect because children can comprehend the realities of God’s kingdom that even the most learned fail to grasp (Matthew 19:14; Mark 10:13–15; Luke 18:16–17\). Children are not blinded by pride and hypocrisy and are better able to perceive spiritual truth (Matthew 18:3–4\.) Jesus accepts their worship because it is untainted and reserved for God alone.
|
What does it mean to humble yourselves in the sight of the Lord (James 4:10)?
|
Answer
The Bible says a lot about humility. God calls all people to humble themselves (Micah 6:8; Matthew 23:12; Romans 12:16; Philippians 2:3–4; 1 Peter 5:6\). The prophet Zephaniah sums it up well: “Seek the LORD, all you humble of the land, you who do what he commands. Seek righteousness, seek humility” (Zephaniah 2:3\). Believers especially are reminded: humble yourselves in the sight of the Lord, and He will lift you up (James 4:10\). Humility goes hand in hand with fearing the Lord and doing what He commands (Proverbs 22:4; 2 Chronicles 7:14\).
James addresses the interpersonal conflicts occurring among the readers. He tells them that envy and strife are not from God. God gives grace (James 4:6\), and our response should be to submit to Him and resist the devil (verse 7\). When you submit to God, your heart and desires change. We live humbly before God and others instead of demanding our own way and causing conflict. Ultimately, the solution is to humble ourselves in the sight of the Lord.
Humility is literally a “lowliness of mind.” Humility is not thinking less of ourselves, but thinking of ourselves less. It is understanding ourselves properly in light of who God is and who we are and living accordingly (Romans 12:3\). God is the Creator and Sustainer of the universe. We are not. The humble person recognizes that all he has is a gift from God (1 Chronicles 29:16\). When we humble ourselves in the sight of the Lord, our hearts continually seek after God, even when we sin. We confess our pride and faults to God and allow Him to transform us into Christ’s likeness. In response, God gives grace to the humble but resists or scorns the proud (Psalm 147:6; Proverbs 3:34; 1 Peter 5:5; James 4:6\).
Humbling oneself is necessary for salvation. Proverbs 22:4 tells us that “humility is the fear of the LORD.” Jesus reiterates this need for humility in the Beatitudes. He says the “poor in spirit” will inherit the kingdom of heaven (Matthew 5:3\). To be poor in spirit is to admit one is spiritually empty and unable to please God apart from Christ’s sacrifice. Those who humble themselves and trust in Him will inherit eternal life with God. James 4:10 confirms this promise: “Humble yourselves in the sight of the Lord, and He will lift you up” (NKJV). The reward of the humble is promotion by God (1 Peter 5:6\). Eternal salvation is available to those who humble themselves in the sight of the Lord, and so is a hope\-filled life on earth.
Humbling ourselves in the sight of the Lord requires a true heart attitude of meekness. The humble person avoids false humility, and he is not interested in appearances. It’s one thing to put on a show of humility, but we’re not commanded to *appear* humble in the sight of others but to humble ourselves *in the sight of the Lord*, who sees the truth of the heart’s condition. The humble are also wary of becoming the type of people described by scholar and clergyman Robert Burton: “They are proud in humility; proud in that they are not proud” (*The Anatomy of Melancholy*, 1621, pt. I, § 2\). The insidious nature of pride is that it can masquerade as humility and creep into the lowliest of hearts.
“Humble yourselves in the sight of the Lord” is not just a command that affects our relationship with God. It also affects our daily choices. In this earthly life, we “die to self” so we can live as new creations in light of God’s grace (2 Corinthians 5:17–18\). Instead of living for ourselves, we now live by faith in the One who loved us and gave Himself for us (Galatians 2:20\). We seek to obey and understand His Word and will above our desires. This humility also affects our relationships with others. Philippians 2:3 reminds us to “count others more significant than yourselves” (ESV). Humility negates our pride, sets aside personal rivalry, excludes conceit, and looks out for the good of another. Instead of elevating ourselves in the moment, we can humble ourselves in the sight of the Lord and choose what is best for someone else. In this way, we represent Christ well. The humble can let go of inconsequential matters and pursue peace and holiness instead (Hebrews 12:14\).
We can willingly humble ourselves in the sight of the Lord, or we can be humbled by God Himself, a process that will be more painful in the long run—just ask Nebuchadnezzar (Daniel 4; cf. Proverbs 16:5; Luke 18:14\). God promises the humble riches, honor, and life eternal. The prideful will receive destruction and punishment. There is no better way to live than to walk humbly with our God (Micah 6:8\). Therefore, “humble yourselves in the sight of the Lord, and He will lift you up” (James 4:10, NKJV).
|
What is the Mirror Bible/Mirror Word?
|
Answer
The Mirror Bible is a new [paraphrase](paraphrase-Bible.html) by South African Bible teacher Francois du Toit. Mirror Word is the teaching ministry of Francois du Toit. The translator/paraphraser says that he has carefully translated the original languages of the Bible and then reworded the message to be fresh and clear to the modern reader. As of 2020, du Toit has completed some of the New Testament (Luke 1—16, The Gospel of John, Romans, 1 Corinthians, 2 Corinthians, Galatians, Ephesians, Philippians, Colossians, 1 Thessalonians, 2 Timothy, Titus, Hebrews, James, 1 Peter 1—2, 2 Peter 1, 1 John 1—5, Revelation). His goal is to paraphrase the entire New Testament and select portions of the Old Testament as well. The Mirror Study Bible has footnotes that explain the reasons the author has chosen various renderings.
While du Toit claims to be bringing out the meaning of the biblical text, it seems clear that he is actually importing his beliefs into it. Du Toit is a [universalist](universalism.html) who believes that all mankind was redeemed through the cross: “Jesus died humanity’s death and when the stone was rolled away, we were raised together with him! Every human life is fully represented in him!” (www.mirrorword.net/about\-us, accessed 12/19/20\). For du Toit, the gospel is not that sinners can be saved by faith in Christ but that humanity has already been saved and the gospel is simply the annunciation of that fact. People need to become aware of this fact and embrace it in order to live truly joyful and fulfilling lives.
A comparison of a few passages from the ESV and the Mirror Bible will illustrate du Toit’s theology:
John 1:12 in the ESV says, “But to all who did receive him, who believed in his name, he gave the right to become children of God.” These are compared with the many who rejected Christ in John 1:11\. The point is that, while many rejected Jesus, those who receive Him (and only those) become God’s children.
The Mirror Bible completely reverses this. The point of the Mirror Bible paraphrase is not that people need to become children of God but they need to recognize that they are already children of God because of Christ: “Everyone who realizes their association in him, convinced that he is their original life and that his name defines them, God gives the assurance that they are indeed his offspring, begotten of him; he sanctions the legitimacy of the sonship.” According to the Mirror paraphrase, it is not sonship that people need but assurance of that sonship.
In the ESV, John 3:3 is translated, “Jesus answered him, ‘Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God.’” All of the other modern versions convey the same message, although the wording may be slightly different. The point is that without new birth a person will be excluded from God’s kingdom.
The Mirror Bible gives a completely different emphasis: “Jesus answered him emphatically; no one would even be able to recognize anything as coming from God’s domain unless they are born from above to begin with! The very fact that it is possible to perceive that I am in union with God, as a human being, reveals humanity’s genesis from above!” Here, receiving Christ does not make one a child of God but simply proves the divine origin of mankind.
Although there are many other examples, one more will serve to clearly demonstrate du Toit’s theological bent, which influences his paraphrase. John 3:17–18 in the ESV (and very similarly in all reputable English translations) reads, “For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him. Whoever believes in him is not condemned, but whoever does not believe is condemned already, because he has not believed in the name of the only Son of God.” The condemnation spoken of here is the condemnation of a holy God who judges unrepentant sinners who refuse Christ.
In the Mirror Bible, the warning of God’s condemnation becomes something else entirely: “God has no intention to condemn anyone—he sent his son not to be the Judge but the Savior of the world. Faith and not flesh defines you! In the persuasion of your authentic sonship there is no separation or rejection! For someone to prefer not to embrace this is to remain under their own judgment sustained by their futile efforts to define themselves through personal performance. In their stubborn unbelief they reject what is revealed and redeemed in the Name of the son, begotten only of the Father and not the flesh.” For du Toit, the condemnation of God for rejecting the Son becomes self\-condemnation as one refuses to recognize his true sonship and tries to earn God’s favor by his performance.
In the final analysis, the Mirror Bible is not an accurate translation or paraphrase. Far worse than being simply inaccurate at some points, the Mirror Bible attempts to promote teaching that is actually contrary to the New Testament gospel. The Mirror Bible will not help anyone come to a better understanding of the meaning of the original text; rather, it represents a twisting of Scripture (see 2 Peter 3:16\).
|
What does it mean that “the earth is the Lord’s” (Exodus 9:29)?
|
Answer
When [Pharaoh](Pharaoh-of-the-Exodus.html) oppressed the Israelites as slaves in Egypt, his actions were an attempt to subvert God’s plans in the earth. Pharaoh, who thought he himself was God, did not fear Yahweh or comprehend that He is the one and only God of all the earth and all peoples of the world. In the seventh plague, God sent a hailstorm upon the land. When Pharaoh pleaded with Moses to ask God to stop the plague, Moses said, “When I have gone out of the city, I will spread out my hands in prayer to the LORD. The thunder will stop and there will be no more hail, so you may know that the earth is the LORD’s” (Exodus 9:29\).
With His power to start and then stop violent [plagues](ten-plagues-Egypt.html) involving weather, the God of Israel showed Pharaoh that He is the God of the elements and the entire world and all the people in the world, even the people of Egypt. The plague’s gravity is stressed as “the worst hailstorm that has ever fallen on Egypt, from the day it was founded till now” (Exodus 9:18\). The storm affected all the land of Egypt. Every plant, beast, and human who did not heed God’s word of warning and seek shelter was struck down and killed by lightning and hail. Yet the people of Israel who were in nearby Goshen experienced no hail and suffered no ill effects from the storm (verse 26\). Yahweh wanted Pharaoh to know that He—and not Pharaoh—is the one true God who controls the land.
*The earth is the Lord’s* speaks of God’s sovereignty as ruler, creator, and owner of all the world: “The earth is the LORD’s, and everything in it. The world and all its people belong to him” (Psalm 24:1, NLT). God’s [sovereignty](God-is-sovereign.html) means that He has the ultimate power, authority, wisdom to do whatever He chooses within His creation—the earth, the heavens, and everything in them. God made the point to Pharaoh, just before the plague of hail, that He was sovereign over Egypt and its king: “By now I could have stretched out my hand and struck you and your people with a plague that would have wiped you off the earth. But I have raised you up a for this very purpose, that I might show you my power and that my name might be proclaimed in all the earth” (Exodus 9:15–16\).
When God renewed His covenant with the Israelites and allowed them to enter the Promised Land, He required them “to fear the LORD your God, to walk in obedience to him, to love him, to serve the LORD your God with all your heart and with all your soul, and to observe the LORD’s commands and decrees” (Deuteronomy 10:12–13\). Along with these demands, God appealed to Israel to recognize His absolute dominion as Lord over heaven and earth: “To the LORD your God belong the heavens, even the highest heavens, the earth and everything in it” (Deuteronomy 10:14\).
To God belongs not just heaven, but the highest heaven. To the Lord belongs the earth and all that is in it. A God such as this might seem to be above caring for our needs. Yet the Lord told Israel that He chose her because He loved her above all other nations (Deuteronomy 10:15, NLT). Of all the world’s peoples, Israel was the Lord’s treasured possession (Deuteronomy 7:6–11\). Believers in Jesus Christ are also recipients of God’s great love (John 3:16; 13:1; Galatians 2:20; Ephesians 2:4; 5:2; 1 John 4:10, 11; Revelation 1:5\).
In a practical teaching to the Corinthian church about food offered to idols, the apostle Paul quoted Psalm 24:1, saying, “The earth is the Lord’s, and everything in it” (1 Corinthians 10:26\). Jews often spoke this verse in mealtime prayers. Paul used it here to say that the Lord is the only real God over all things, and, thus, idols are irrelevant. In Paul’s mind, all food ultimately belongs to God. To Timothy he also taught that “everything God created is good, and nothing is to be rejected if it is received with thanksgiving” (1 Timothy 4:4\).
Whether the food had previously been [offered to an idol](food-sacrificed-idols.html) didn’t matter because the food was not the problem—the problem centered on weak Christians whose consciences were scarred by past sins. Mature believers should refrain from eating meat sacrificed to idols primarily out of concern for others—weaker brothers and sisters in the church. Christians are always to act in a spirit of love and self\-control, keeping the good of others in mind and God’s glory at the forefront of their priorities.
The Bible says that the earth is the Lord’s. The whole world belongs to God (Exodus 19:5\). He is the possessor of heaven and earth: “The heavens are yours, and yours also the earth; you founded the world and all that is in it” (Psalm 89:11; see also Genesis 14:19, 22\). In Isaiah, God’s sovereignty is pictured this way: “Heaven is my throne, and the earth is my footstool” (Isaiah 66:1\). We acknowledge the greatness, power, authority, wisdom, majesty, splendor, and sovereignty of our Lord when we appreciate that everything in heaven and earth belongs to Him (1 Chronicles 29:11\).
|
What is the history and significance of the church at Jerusalem?
|
Answer
Jerusalem is where the church began. Jesus had told His disciples to preach the gospel everywhere, but to start at Jerusalem (Acts 1:8\). God, in His grace, extended the offer of forgiveness to the very people who had been most responsible for Christ’s death; He granted the very city where the Lord was crucified the honor of becoming the birthplace of the church. On the [Day of Pentecost](day-Pentecost.html), the Holy Spirit came to indwell the disciples gathered in Jerusalem, and in His power the church began (Acts 2\).
After Christ’s resurrection and ascension, the gospel began to spread, and gatherings of believers came together in various cities. These gatherings were called “churches” (“called\-out assemblies”), and the church in Jerusalem was the group of believers living in Jerusalem. The first record we have of these churches is the book of Acts, which follows the journey of the apostles, Paul in particular, as they evangelize the world and minister to the churches in various cities. The apostles wrote letters, or epistles, to those churches: Ephesians—a letter to the believers gathered in Ephesus; 1 and 2 Corinthians—letters to the church in Corinth, and so on.
The church at Jerusalem played an interesting role in the conversion of a Jewish religious leader named Saul. After his conversion, Saul was given a new name and became the apostle Paul. But before this, Saul was persecuting the church at Jerusalem so heavily that the believers were forced to disperse to other towns (Acts 8:1\). Saul was also directly involved in the execution of Stephen, the first Christian martyr (Acts 7:54\). Stephen was a deacon in the church at Jerusalem and one of those who suffered persecution there (Acts 6:7–8\). Even as believers fled the persecution in Jerusalem, the apostles stayed behind, and Jerusalem became a home base for the Jewish church for years to come (Acts 8:1\).
Another notable event associated with the church at Jerusalem is Peter’s vision about the Gentiles receiving salvation. In Joppa, Peter had a vision that involved animals [considered unclean](animals-clean-unclean.html) under Jewish law, and God told Peter to “kill and eat” those animals. The message was that God had declared these animals and, by extension, pagan Gentiles to be “clean” now. The Jews in the church should not be afraid to accept Gentile believers into the fellowship, because, in Christ, all are made clean, and God had accepted the Gentiles. This new way of thinking was immediately put to the test, as Peter was summoned to the home of a Roman centurion, who believed in Christ along with his entire household (Acts 10\). Peter reported these events to the church at Jerusalem; the Jewish believers there were skeptical at first, but Peter told them he had witnessed a genuine conversion of those Gentiles, accompanied by a sign: “The Holy Spirit fell on them just as on us at the beginning” (Acts 11:15, ESV). The church at Jerusalem then accepted believing Gentiles as brothers in Christ.
Some time later, as more and more Gentiles were added to the number of believers, the church at Jerusalem became the scene of a debate about circumcision: was it necessary for a Gentile believer to keep the Law of Moses in order to be saved? The [Jerusalem Council](Jerusalem-Council.html), comprised of the apostles and elders of the church at Jerusalem, convened to discuss the matter. Some of the leaders in the church at Jerusalem argued that the Gentiles should be circumcised (Acts 15:5\), but Peter refuted them (verses 7–11\), and Paul and Barnabas “related what signs and wonders God had done through them among the Gentiles” (verse 12\).
Peter’s argument to the elders at the church at Jerusalem is found in Acts 15:7–11:
“And after there had been much debate, Peter stood up and said to them, ‘Brothers, you know that in the early days God made a choice among you, that by my mouth the Gentiles should hear the word of the gospel and believe. And God, who knows the heart, bore witness to them, by giving them the Holy Spirit just as he did to us, and he made no distinction between us and them, having cleansed their hearts by faith. Now, therefore, why are you putting God to the test by placing a yoke on the neck of the disciples that neither our fathers nor we have been able to bear? But we believe that we will be saved through the grace of the Lord Jesus, just as they will.’”
Peter made the point that the Gentiles were saved by faith, not by the law. The Jewish Christians (and all believers) were also saved by the grace of the Lord Jesus, not by works of the law, because, as Paul argues elsewhere, “by works of the law no human being will be justified in his sight” (Romans 3:20, ESV). Circumcision was part of the law, and Peter calls that law “a yoke on the neck . . . that neither our fathers nor we have been able to bear” and then asks the Jewish Christians why they would want to burden the Gentiles with that yoke. The law of works had been replaced by a new law, the law of faith that depends on Christ’s work rather than our own (Romans 3:27; Galatians 2:16\).
This debate at the Jerusalem Council was the first time the message of “the gospel, which is the power of God for the salvation of all who believe, to the Jew first and also to the Greek” (Romans 1:16, ESV) was stated clearly and publicly.
The church at Jerusalem became the focus of relief efforts because of a famine in Judea. In Syrian Antioch, a prophet named [Agabus](Agabus-in-the-Bible.html) predicted a widespread famine, and “the disciples, as each one was able, decided to provide help for the brothers and sisters living in Judea. This they did, sending their gift to the elders by Barnabas and Saul” (Acts 11:29–30\). Later, as he was traveling throughout the Mediterranean world, Paul collected more funds from the Macedonian and Achaean churches for the poor saints in Jerusalem (see 1 Corinthians 16:1–4; 2 Corinthians 8:1—9:15; and Romans 15:14–32\).
Today in Jerusalem, the rich Christian heritage is still evident, with many churches, cathedrals, monasteries, etc., in the Old City. Places that receive visitors every year include the Church of the Holy Sepulchre (shared by Roman Catholic, Greek Orthodox, Ethiopian, Coptic, Armenian, and Syrian Orthodox churches), the Church of the Redeemer (German Lutheran), the Church of St. John the Baptist (Greek Orthodox), the Chapel of the Flagellation (Catholic Franciscan), the Church of the Holy Face (the Greek Catholic order of the Little Sisters), the Church of Saint Alexander Nevsky (Russian Orthodox), and St. Mark’s Syriac Church and Monastery (Syriac Orthodox).
|
What is the Odu Ifa?
|
Answer
Ifa is a Yoruba religion. Yoruba religions are a group of systematized beliefs and practices that originated in West Africa and were brought to the New World by enslaved people who further developed and adapted them to their situation, including some influences from Christianity. (Other more well\-known Yoruba religions include Haitian [Vodou](voodoo-Bible.html) and [Santeria](Santeria.html).) Yoruba religions today are concentrated in Nigeria, Togo, and Benin in West Africa and in Brazil, Colombia, Cuba, Puerto Rico, the Guyanas, Jamaica, Grenada, Trinidad and Tobago, St. Kitts, and St. Vincent in the New World. There are some practitioners in the United States as well.
“The word Ifa refers to the mystical figure Ifa or Orunmila, regarded by the Yoruba as the deity of wisdom and intellectual development” (https://ich.unesco.org/en/RL/ifa\-divination\-system\-00146, accessed 12/19/20\). Odu Ifa is the religious text of that religion. “Ifa is a philosophical corpus related to the myths of origin, ethical ideas, and cosmological understandings. Contained in 256 *odus*, the Ifa can be used . . . to give insight into the ethical decisions that one makes in ordinary life” (“Alafin of Oyo” by Molefi Kete Asante in *Sage Encyclopedia of African Religion*, Vol. 2, Sage Publications, Inc., 2008, , p. 35\). The texts of Odu Ifa are used in conjunction with divination. These sayings were passed down orally for centuries but first written down in the twentieth century.
In a divination session, the person (or community) seeking help or guidance will come to the diviner, a priest, and think of the question silently. The priest will pray to Ifa for guidance and then will “throw” (drop) the divination chain. The chain is made up of eight sacred palm nuts. Each one of them can land face up or face down. In all, there are 256 possible arrangements (signatures) of the chain. Based on the way the chain falls, the priest will know which of the 256 *odus* should be consulted. Each *odu* has 800 or more *ese* (verses), and more are being added all the time. The priest will begin to recite/chant from memory the *ese* in the designated *odu* until the questioner finds something that he or she thinks will apply to the issue at hand and finds help or comfort in it. Thus, the final message and application of the divination is really up to the questioner.
Unfortunately, many people use the Bible in much the same way. People will often take a verse out of context and apply it to their situation and assume that the Lord is speaking to them directly. Some will ignore the plain teaching of a Bible verse and instead rely on “what it means to me.” Others will even open the Bible and put their finger on a verse at random, thinking that God will communicate to them in this way. These methods of “Bible study” fail to heed the command to handle the word of truth “rightly” (2 Timothy 2:15, ESV).
The Christian’s wisdom comes from God (James 1:5\), not from pagan religions and superstitions such as Odu Ifa. The Bible warns against [divination](Bible-divination.html) in any form. We should avoid any practice related to divination, whether it’s by palm nuts, palm readings, tarot cards, or tea leaves. The spirit world is real, and there are many spirits who seek to lead people astray.
|
Why are we supposed to be sober and vigilant (1 Peter 5:8)?
|
Answer
First Peter 5:8 reminds us to “be sober, be vigilant” (NKJV). The verse explains why Christians must live this way: “Your enemy the devil prowls around like a roaring lion looking for someone to devour.” Although the devil cannot take away our salvation, he attempts to damage our faith and ministry. His schemes seek to shake our trust in God, affect our submission to Him, and destroy our testimony. It is important to remain sober and focus on the truth as God makes us “strong, firm and steadfast” (1 Peter 5:10\).
Our salvation is secure. John 6:39 tells us that Jesus will not lose a single person whom God has entrusted to Him. Although Satan cannot separate us from God’s love (Romans 8:38–39\), he actively attempts to affect the rest of our lives. The Greek word for “devour” means to “destroy” or to “swallow.” The devil wants to shake our faith and make us ineffective followers of Christ, which is why it is important to be sober and vigilant.
Peter’s command for us to be sober and vigilant echoes Jesus’ command to him in the [Garden of Gethsemane](garden-of-Gethsemane.html): “Watch and pray so that you will not fall into temptation. The spirit is willing, but the flesh is weak,” Jesus told the sleeping disciples just before His arrest (Mark 14:38\). Satan desired to [“sift” the disciples like wheat](sift-you-as-wheat.html) (Luke 22:31\), prompting Jesus’ prayers on their behalf (verse 32\) and the exhortation to watch and pray. Be sober. Be vigilant.
Being sober and being vigilant are closely connected. The call to be sober is found in multiple places (1 Corinthians 15:34; 2 Timothy 4:5; Titus 2:2, 6; 1 Peter 4:7\) as is the call to be vigilant or alert (Mark 13:33; Ephesians 6:18; 1 Peter 1:13\). The term *sober* literally means “free from intoxicating influences.” To be sober means to not allow ourselves to be influenced by anything that leads us away from God’s truth and sound judgment. Sobriety is a state of being. To be vigilant means “to keep careful watch for possible danger or difficulties.” Vigilance requires action. A vigilant person actively pays attention to what is vying for his attention and what affects his heart and mind. We must keep a clear mind as we vigilantly keep watch over our lives and the world around us.
Ephesians 6 also reminds us to be sober and to be vigilant, “for our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms” (Ephesians 6:10–18\). We must live aware that we have an enemy—yet we do not need to live in fear of him. Rather, the [armor of God](full-armor-of-God.html) helps us stay alert and stand firm against the devil’s schemes. Our faith in the truth of the gospel protects us, and knowing and applying God’s Word give us what we need to combat our enemy.
God’s truth makes us stand firm in our faith and helps us carry on with a clear mind. Instead of allowing our thinking to be clouded with lies, foolishness, feelings, and empty pleasures, we should be sober and vigilant, keeping our mind on what is true and eternal. We can choose to abstain from practices that would lead into sin. Philippians 4:8 tells us to focus on “whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable . . . excellent or praiseworthy.” These things edify and strengthen us.
We have a spiritual enemy, likened to a rampaging lion, who continually seeks our destruction, but we do not have to live in fear. Instead, we can be sober and vigilant. We can live godly lives and experience the joy and peace of the Holy Spirit (Galatians 5:22; Romans 14:17\). We do not need to be tossed to and fro by deceit (Ephesians 4:14\) but can remain firm in the promise that He who is in us is greater than the one who seeks our demise (1 John 4:4\).
|
What does it mean that man shall not live by bread alone (Deuteronomy 8:3)?
|
Answer
After Jesus’ baptism, just before He began His earthly ministry, He was led by the Spirit into the wilderness to be [tempted by the devil](Jesus-temptations.html). The Lord had fasted forty days and nights when Satan came to entice Him to turn stones into loaves of bread. Jesus answered the devil with these famous words: “It is written: ‘Man shall not live on bread alone, but on every word that comes from the mouth of God’” (Matthew 4:4\).
To combat the devil’s temptation, Christ drew directly from Deuteronomy 8:3: “He humbled you, causing you to hunger and then feeding you with manna, which neither you nor your ancestors had known, to teach you that man does not live on bread alone but on every word that comes from the mouth of the LORD.”
The meaning of *man shall not live by bread alone* is best understood in the context of Israel’s [desert wandering experience](wilderness-wandering.html). After years of living as wilderness sojourners, the people prepared to settle down in their own land. God addressed them through Moses in the opening chapters of the book of Deuteronomy. In the first six chapters, the Lord reminded His people of everything He had done to care for them in the past. Then He began to warn the Israelites of potential dangers in their future. In chapter 8, God focused on prosperity as a severe threat that could lull them into a sense of self\-satisfaction.
Israel was never to forget the forty years of God’s care in the desert when Yahweh alone had provided food to eat, clothing to wear, and sandals that never wore thin. In their new and prosperous state in the “land flowing with milk and honey” (Exodus 3:8; Numbers 14:8; Deuteronomy 31:20; Ezekiel 20:15\), they might begin to feel self\-satisfied, as if somehow they had obtained all these blessings in their own strength.
In the wilderness, God had humbled the Israelites by letting them go hungry. Then He fed them with [manna](what-was-manna.html) so that they would have to depend on Him alone for daily provision. Manna was a type of food that was previously unknown—no one had ever had manna before (Exodus 16:15\). This food symbolized God’s divine intervention to sustain their lives. If they tried to provide for themselves by hoarding manna for the next day, the food always spoiled. Each day and each step of the way, the people had to be fed by Yahweh. Through this wilderness test, the people of Israel came to understand that their survival did not depend on one of God’s gifts alone, whether bread or manna, but on every word that came out of the mouth of God. Their existence depended on obeying every single one of God’s commands.
It is not just food that gives people life. Without God’s divinely given Word, food may not be available. It is not by bread alone that we live, but by everything that comes forth from the mouth of the Lord—that is, anything and everything that God chooses to give us. God alone is the real source of life and everything in that life for His people (John 15:1–5; John 14:6\). He is our all in all.
God’s Word, the Scriptures, is life\-giving and life\-sustaining. Jesus said, “The Spirit gives life; the flesh counts for nothing. The words I have spoken to you—they are full of the Spirit and life” (John 6:63; see also Hebrews 4:12; 2 Timothy 3:16–17\).
When Jesus was hungry in the wilderness, Satan tried to get Him to rely on his own self\-provision—to turn stones into bread—rather than wait on God’s provision. But Jesus did nothing of His own will: “My food,” said Jesus at another time, “is to do the will of him who sent me and to finish his work” (John 4:34\). He relied on every word of God and refused to act independently. [Jesus was obedient](Jesus-learned-obedience.html) to the point of death on the cross (Philippians 2:8\).
As Moses reminded the people of Israel to depend on the Lord to meet their every need, *man shall not live by bread alone* ought to remind us to do the same. We owe our blessings and prosperity to God’s divine provision. The trusting obedience the Son of God demonstrated—and which Israel failed at time and time again—we do well to imitate. When we’re hungry or experiencing some form of deprivation, we must depend on God to meet our daily needs and remember to obey His Word. And when life is good and we’re feeling prosperous and blessed, we give thanks to the Lord our God, for it is He who provides us with the ability to obtain wealth (Deuteronomy 8:18\). God our Father gives every good and perfect gift (James 1:17\) and every spiritual blessing in Christ (Ephesians 1:3\).
|
What does it mean to hold fast (Deuteronomy 10:20)?
|
Answer
A metaphor seen in many verses of the Bible is the term *hold fast* or *holding fast*, meaning “be diligent,” “cling to,” or “take a firm grasp of.” It is based on the idea of gripping tightly to an object. *Hold fast* appears first in Deuteronomy 10:20: “Fear the LORD your God and serve him. Hold fast to him and take your oaths in his name.”
In Deuteronomy 11:22, the command to hold fast is part of a conditional promise from the Lord to Moses and the people of Israel: “For if you will be careful to do all this commandment that I command you to do, loving the LORD your God, walking in all his ways, and holding fast to him, then the LORD will drive out all these nations before you, and you will dispossess nations greater and mightier than you” (Deuteronomy 11:22–23, ESV).
The Lord gave the same charge to Joshua and the leaders of Israel: “But be very careful to keep the commandment and the law that Moses the servant of the LORD gave you: to love the LORD your God, to walk in obedience to him, to keep his commands, to hold fast to him and to serve him with all your heart and with all your soul” (Joshua 22:5; see also Joshua 23:8\). Holding fast to the Lord means loving Him with our whole being, following Him closely, diligently obeying His Word, devoting ourselves wholly to Him, and serving Him with all our heart and soul.
Holding fast involves not compromising in our relationships, behaviors, or anything that might pull us away from our total commitment to God and obedience to His Word. Holding fast offers this promise of life: “Let your heart hold fast my words; keep my commandments, and live” (Proverbs 4:4, ESV). Even in the New Testament, *holding fast* is an exhortation accompanied by a conditional promise of life: “Now I would remind you, brothers, of the gospel I preached to you, which you received, in which you stand, and by which you are being saved, if you hold fast to the word I preached to you—unless you believed in vain” (1 Corinthians 15:1–2, ESV).
The apostle Paul declared his belief that the Christians in Corinth had indeed received the gospel message and were still standing firm in it. Salvation comes only through belief in the good news of Jesus Christ’s death on the cross and resurrection to life (John 1:12; Romans 10:9–13; Ephesians 2:8–9\).
Paul then added a qualifier: The Corinthians were saved *if* they held fast to the word he had preached. That word was the message of the gospel. In other words, saving faith causes believers to persevere and be diligent in their commitments to Christ. Paul wasn’t saying that those who are saved can lose their salvation, nor was he implying that believers never struggle with sin and failure. Paul meant that genuine salvation proves itself in persistence, perseverance, and diligence over the long haul of life. The saved will [persevere](perseverance-saints.html).
Paul wanted the Corinthians to examine their hearts. If their commitment to Christ had been only temporary, then they would have believed in vain. The original word translated “in vain” means “at random.” Such a passing belief is of no benefit to anyone because it does not lead to eternal life. Paul wholeheartedly believed that the Corinthians had experienced genuine saving faith, which would reveal itself in diligent obedience to the Word and the One they had received.
Holding fast embodies faithful perseverance in the Christian walk and life: “Now Moses was faithful in all God’s house as a servant, to testify to the things that were to be spoken later, but Christ is faithful over God’s house as a son. And we are his house, if indeed we hold fast our confidence and our boasting in our hope” (Hebrews 3:5–6, ESV). Whenever we read an “if” statement in the Bible, we can receive it as an alert—a heads\-up to pay close attention. The writer of Hebrews warns readers to resist temptation (Hebrews 2:18\) and remain faithful to Jesus. He wants believers to know that God takes our commitment to Him seriously. Just as the Lord commanded Israel to keep His covenant, God wants us to hold fast to our confidence in God and hope in Jesus Christ. We prove the genuineness of our commitment by holding fast and enduring in faithful devotion.
Paul made this statement about believers who hold fast to the gospel and its words of life: “Do all things without grumbling or disputing, that you may be blameless and innocent, children of God without blemish in the midst of a crooked and twisted generation, among whom you shine as lights in the world, holding fast to the word of life, so that in the day of Christ I may be proud that I did not run in vain or labor in vain” (Philippians 2:14–16, ESV).
How do we shine as bright lights in a dark world? How do we live as [ambassadors for Christ](ambassador-for-Christ.html), reflecting His life, love, and perfection while on this earth? By holding fast to the gospel—the word of life. Only by clinging to God’s Word and living by it can we receive the strength, power, and direction to let God accomplish His work in and through us and keep us pure and steadfast until the end (Revelation 2:25; 3:11\).
|
What is the significance of Jesus saying, “Behold I make all things new” (Revelation 21:5)?
|
Answer
In the beginning God created the heavens and the earth, and He pronounced that everything was very good (Genesis 1:31\). Yet mankind sinned, marring God’s creation. The world was “good” no longer. From Genesis 3 through Revelation 20, the earth and everyone in it experiences sin and death (Romans 5:12\). Yet something will change after the [great white throne judgment](great-white-throne-judgment.html). After sin is eternally judged, God promises a [new heaven and a new earth](new-creation.html) where suffering, pain, sin, and death cease for all eternity. This future creation gives believers hope and affects our lives on earth as we eagerly await for this promise to be fulfilled: “Behold I make all things new” (Revelation 21:5, NKJV).
In Revelation 21, John recounts seeing the new heaven and new earth. He sees a magnificent [Holy City](new-jerusalem.html), where God dwells among His people. It is here that God promises to wipe every tear from His people’s eyes. There will be no more death, mourning, crying, or pain. Finally, all creation will be free from the reign and effects of sin. After observing all this, John sees Jesus seated on the throne declaring, “Behold I make all things new.” This new heaven and earth is what believers long for, along with all creation (see Romans 8:19\).
When someone trusts in God for salvation, the Holy Spirit indwells him, and he becomes a new creation. “Therefore, if anyone is in Christ, the new creation has come: The old has gone, the new is here!” (2 Corinthians 5:17\). The believer is no longer bound by sin; we become new creations, able to please God and live in His ways. Galatians 2:20 sums up our newness well: “I have been crucified with Christ and I no longer live, but Christ lives in me. The life I now live in the body, I live by faith in the Son of God, who loved me and gave himself for me.” No longer do we live for ourselves, but we live for the One who is life (John 1:3–4\). A transformation occurs in those who surrender to God, and of them it can also be said, “Behold I make all things new.”
Becoming a new creation affects the way we live. God’s Word reminds us to put off our former, sinful ways of life (Ephesians 4:22–24, Colossians 3:9\). Instead of living in sin and for ourselves, we are called to “put on the new self, which is being renewed in knowledge in the image of its Creator” (Colossians 3:10, ESV). Regeneration happens at the moment of salvation, but sanctification continues as we grow in faith and in His likeness (2 Corinthians 3:18\). Some ways we grow are through studying God’s Word, praying, having fellowship with other believers, and suffering. “Behold I make all things new” is a statement that affects the way we live when we trust Christ for salvation.
“Behold I make all things new” is a truth anticipated from the beginning. When Adam and Eve sinned, God gave glimpses of this promise as He meted out judgment on sin and promised the Messiah (Genesis 3\). The prophet Isaiah declares that salvation is found in God alone and that He will certainly judge sin, and he prophesies of the new heaven and new earth: “See, I will create new heavens and a new earth. The former things will not be remembered” (Isaiah 65:17\). This sinful, depraved world is not God’s ultimate destiny for those who trust in Him, and we, like Paul, long for the time when God will “bring unity to all things in heaven and on earth under Christ” (Ephesians 1:10\).
Decay, destruction, death, and evil are all part of our lives on this earth. Even nature groans to be delivered from the curse (Romans 8:22\). Yet Jesus’ declaration, “Behold I make all things new,” affords the hope that one day we will be free from the consequences and effects of sin and will live with Him in a new heaven and earth. This truth makes us live with eager expectation, seeking to know Him more, become more like Him, and make Him known. Our hopeful future is what changes how we live as we await Jesus’ making all things new.
|
Who was Simon the Leper?
|
Answer
*Simon* was a very common name in New Testament times, and at least eight men bearing that name appear in the Bible. Simon Peter was one of our Lord’s closest companions (Matthew 10:2\), Simon the Zealot was another of Jesus’ disciples (Luke 6:15\), and Simon of Cyrene (Matthew 27:32\) carried Christ’s cross. Thus, “Simon the Leper” was a label given to distinguish this Simon from many others in the Bible.
Simon the Leper emerges in a brief but dramatic scene recorded in Matthew 26:6–13 and Mark 14:3–9\. While Jesus was staying in Bethany, one night He and the disciples were invited for a meal at the home of Simon the Leper. As Jesus reclined at the dinner table, an unnamed woman came in, broke an [expensive flask of perfume](alabaster-box.html) and poured the oil over the Lord’s head, anointing Him in an extravagant act of worship. The disciples reacted with indignation at the woman’s waste of valuable resources. But Jesus told them to leave the woman alone, “for she has done a beautiful thing to me” (Matthew 26:10, ESV). Her anointing was a fitting way to honor the Messiah\-King and prepare Him for burial. This dinner at Simon the Leper’s home took place about one week before Jesus was crucified.
Similar but distinct episodes are featured in Luke 7:36–50 and John 12:1–8\. The event in Luke transpired at the home of a different Simon, “Simon the Pharisee,” with a woman referred to as only “a sinner.” The event in John happened on a different day and involved Mary of Bethany.
Exactly who was Simon the Leper? This is a question that has long intrigued Bible students and scholars. In an attempt to connect Simon the Leper with the anointing recorded in John 12, some suggest that Simon was the father of Martha, Mary, and Lazarus or the husband of Martha. All we know for sure is that this Simon lived in Bethany and that he was (or had been) a leper. Almost assuredly, Simon the Leper was one of the hundreds of people whom Jesus had healed during His ministry.
In any case, Simon the Leper could not have been [leprous](Bible-leprosy.html) at the time Jesus visited his home. According to Leviticus 13:46, lepers were considered unclean and “must live outside the camp.” They were to live alone and could not dwell inside the house. Anyone who attended a meal with a leper would have been considered unclean also. Thus, many scholars believe the Lord had healed this Simon of leprosy, and, in an act of gratitude, the cured man welcomed Jesus and the disciples into his home for a meal.
|
Is Veronica mentioned in the Bible?
|
Answer
No one by the name of Veronica is ever mentioned in the Bible, but tradition and legend assign the name to [the woman who suffered](woman-issue-blood.html) for twelve years with a flow of blood until she touched the hem of Christ’s garment and was healed (Mark 5:25–34; Matthew 9:20–22; Luke 8:43–48\).
According to the legend of Veronica, which has various modifications and evolutions throughout history, this same woman was present as Jesus Christ passed by on His way to be crucified. Moved by His suffering, she removed her head\-cloth, or handkerchief, and gave it the Lord to wipe the sweat and blood from His face. When Jesus handed the cloth back to her, the image of His face remained imprinted on it. The fabled cloth became known as the Veil of Veronica, and the cloth itself was said to have miraculous curative properties.
The legend of Veronica—Saint Veronica in some traditions—is believed to have started in the writings of the early church historian [Eusebius of Caesarea](Eusebius-of-Caesarea.html). In *Historia Ecclesiastica* (Church History), Eusebius includes an account of Jesus healing a woman from [Caesarea Philippi](Caesarea-Philippi.html) who had suffered from a hemorrhage. In an extra\-biblical book called The Acts of Pilate, the woman is identified as Veronica.
Later tradition explains that the Veil of Veronica was brought to Rome when Emperor Tiberius fell gravely ill with leprosy. Hearing of her miraculous cloth, the emperor summoned Veronica, who carried it to Rome and supposedly used it to cure him. After that, Veronica stayed in Rome, and, upon her death, bestowed the veil upon Pope Clement. The Veil of Veronica was eventually placed by Pope Urban VIII in an upper chapel of St. Peter’s Church, where it is still held today. On ten different occasions throughout the year, the veil is exhibited in a silver case to the Pope, cardinals, and faithful who enter the nave. Throughout history, however, several other [relics](Christian-relics.html) in different regions of Spain, France, and Italy have been purported to be the original Veil of Veronica or an early copy of it.
Another form of the legend identifies Veronica as the granddaughter of Herod the Great and niece of Herodias, possibly stemming from the confusion of her name with Berenice, which in Latin is *Veronica*. The Latin words *vera* (meaning “true”) and *icon* (meaning “image”) eventually became *Veronica*, or “true image.” According to some accounts, the woman Veronica is simply a personification of the wondrous cloth—*Veronica* was the name of the cloth, and the legendary person evolved over time through the telling and retelling of the story.
In Roman Catholicism, Anglicanism, Methodism, and Lutheranism, Veronica is honored at the sixth [Station of the Cross](stations-of-the-cross.html) (Veronica Wipes Jesus’ Face), one of the fourteen meditative carvings depicting the passion of Christ.
While the legend of Veronica and her veil is convoluted and certainly not based in Scripture, the story of a bystander offering kindness to Jesus may well have some basis in fact.
|
What does it mean to let all that you do be done with love (1 Corinthians 16:14)?
|
Answer
In the closing verses of his first epistle to the Corinthians, the apostle Paul returned to the theme of loving God and loving others as the believer’s ultimate ambition: “Let all that you do be done in love” (1 Corinthians 16:14, ESV). Paul had repeatedly underscored this principle to the Corinthians so that they would always remember to let love be their highest goal (1 Corinthians 14:1\). Love for God and fellow humans is to inspire and govern everything we do.
When Paul stated, “Let all that you do be done with [love](definition-of-love.html),” he had in mind the goodwill and benevolence that shows itself in self\-sacrifice. Love requires an unconditional commitment to the loved one. In his command to let all be done with love, it was as if Paul glanced back to consider everything he had addressed in his letter to the Corinthian church. Among other things, He had dealt with divisions and quarreling among members (1 Corinthians 3\), lawsuits between believers (1 Corinthians 6:1–8\), selfishness at the Lord’s communion table (1 Corinthians 11:17–34\), jealousy over spiritual gifts (1 Corinthians 12—14\), and disorderly worship (1 Corinthians 14:26–40\). Paul wanted to emphasize and remind the Corinthians that everything they did must be accompanied by love.
Earlier in his letter, Paul pointed out the “the most excellent way” (1 Corinthians 12:31–13:13\), teaching that love is the most valuable of all the gifts of the Spirit: “If I speak in the tongues of men or of angels, but do not have love, I am only a resounding gong or a clanging cymbal. If I have the gift of prophecy and can fathom all mysteries and all knowledge, and if I have a faith that can move mountains, but do not have love, I am nothing. If I give all I possess to the poor and give over my body to hardship that I may boast, but do not have love, I gain nothing” (1 Corinthians 13:1–3\). Without love, all the other [gifts of the Spirit](spiritual-gifts-survey.html) fall short of the mark. Essential as these gifts are to the church, they are worthless without love.
Love is the ecosystem in which our lives as believers operate and thrive. Paul taught the Romans, “Love each other with genuine affection, and take delight in honoring each other” (Romans 12:10, NLT). To the Ephesians, Paul said, “Be completely humble and gentle; be patient, bearing with one another in love” (Ephesians 4:2\). And again, “Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you” (verse 32\). Love is the prevailing attitude that Christians are to demonstrate toward one another and all humankind.
Jesus Himself said that His disciples are to be distinguished by their love: “A new command I give you: Love one another. As I have loved you, so you must love one another” (John 13:34\). Jesus sets the example of how we are to love one another. Husbands and wives ought to love one another sacrificially as Christ loved the church and gave Himself up for it (Ephesians 5:22–33\). When we correct or rebuke someone, it is to be done with love (1 Timothy 5:1; Proverbs 27:5\). If we must speak a hard truth to a brother or sister in Christ, our motivation ought to come from a place of love (Ephesians 4:15\). We are always to work together as one body, inseparably joined for the purpose of building one another up in a spirit of unity and love (verse 16\).
We learn to love by imitating the example God demonstrated through the life of Jesus: “We know what real love is because Jesus gave up his life for us. So we also ought to give up our lives for our brothers and sisters. If someone has enough money to live well and sees a brother or sister in need but shows no compassion—how can God’s love be in that person? Dear children, let’s not merely say that we love each other; let us show the truth by our actions” (1 John 3:16–18, NLT; see also 1 John 4:19–21\). *Let all that you do be done with love* means that we love like Jesus.
Knowing God means loving like He does: “Dear friends, let us continue to love one another, for love comes from God. Anyone who loves is a child of God and knows God. But anyone who does not love does not know God, for God is love. 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. This is real love—not that we loved God, but that he loved us and sent his Son as a sacrifice to take away our sins. Dear friends, since God loved us that much, we surely ought to love each other. No one has ever seen God. But if we love each other, God lives in us, and his love is brought to full expression in us” (1 John 4:7–12, NLT).
*Let all that you do be done with love* means that God’s unconditional love abides in us through our relationship with Jesus Christ. God’s love becomes the indispensable force and driving motivation behind everything we do. No matter where we are and who we are with, we are compelled by love, cultivating love, pursuing love, and demonstrating love.
|
What does it mean that we are children of God (1 John 3:1)?
|
Answer
It is God’s great love that takes the initiative to make us the children of God. This extravagant outpouring of our heavenly Father’s love made the apostle John marvel: “See what great love the Father has lavished on us, that we should be called children of God! And that is what we are!” (1 John 3:1\).
Being children of God means we have been born into God’s family. We [become God’s children](child-of-God.html) through faith in Jesus Christ, which results in spiritual rebirth: “But to all who believed him and accepted him, he gave the right to become children of God. They are reborn—not with a physical birth resulting from human passion or plan, but a birth that comes from God” (John 1:12–13, NLT; see also Galatians 3:26; 1 John 5:1\).
Jesus taught that only the children of God experience new birth and the opportunity to see the kingdom of God (John 3:3\). When we hear the [gospel message](what-is-the-gospel.html), repent and confess our sins, and believe in Jesus Christ as Lord and Savior, at that moment we are born into God’s family. We become a child of God and co\-heir with Christ of everything in God’s kingdom for all eternity (Ephesians 1:13–14; Romans 8:14–17\). All that God has given to His Son in the kingdom belongs to us as His children, as well.
Presently, we have only limited knowledge of what it means to be children of God: “We are already God’s children, but he has not yet shown us what we will be like when Christ appears. But we do know that we will be like him, for we will see him as he really is. And all who have this eager expectation will keep themselves pure, just as he is pure” (1 John 3:2–3, NLT). When we see Jesus face to face, our understanding of what it means to be children of God will be expanded (2 Corinthians 3:18\). Yet, John explained, even a partial grasp of our status as children of God will make us want to live pure and holy lives.
John continued with a challenging teaching about sin, concluding with these statements: “Those who have been born into God’s family do not make a practice of sinning, because God’s life is in them. So they can’t keep on sinning, because they are children of God. So now we can tell who are children of God and who are children of the devil. Anyone who does not live righteously and does not love other believers does not belong to God” (1 John 3:9–10, NLT).
As children of God, we have a new nature “created to be like God in true righteousness and holiness” (Ephesians 4:24\). Contemplating who we are as the children of God will cause us to think seriously about how we live and whom we serve. Will we pursue a life of holiness and obedience to God and His Word, or will we take on a lackadaisical attitude toward sin? Will we serve our heavenly Father or our sinful nature, “which is being corrupted by its deceitful desires” (verse 22\)?
Children of the devil (see John 8:44\) make a practice of sinning, but Jesus came to destroy the [works of the devil](works-of-the-devil.html) in the lives of God’s children (1 John 3:8\). As the children of God, we are new creations in Christ (2 Corinthians 5:17\), led by the Holy Spirit: “For all who are led by the Spirit of God are children of God” (Romans 8:14, NLT). Although at times we still sin, a child of God has “an advocate who pleads our case before the Father. He is Jesus Christ, the one who is truly righteous” (1 John 2:1, NLT). Jesus Christ paid the penalty for our sins and restored us to a right relationship with God (2 Corinthians 5:21\). We prove ourselves to be children of God by living to please and obey our heavenly Father (practicing righteousness) and by loving our brothers and sisters in the family of God (1 John 3:10\).
Salvation in Christ is pictured not only as a [rebirth](spiritual-rebirth.html) but also as an [adoption](Christian-adoption.html): “God decided in advance to adopt us into his own family by bringing us to himself through Jesus Christ. This is what he wanted to do, and it gave him great pleasure. So we praise God for the glorious grace he has poured out on us who belong to his dear Son” (Ephesians 1:5–6, NLT; cf. Romans 8:15; Galatians 4:5\).
It’s difficult to fully comprehend the love of our heavenly Father—a love that delights in transforming rebellious, undeserving sinners into the children of God. At times, like John, we can only marvel at being adopted into God’s family. Our security in God’s household does not depend on our behavior or performance. We owe our position as His sons and daughters all to our Father’s gracious love that purchased our salvation through the blood of Jesus Christ.
Our identity as children of God is hidden in Jesus Christ (Colossians 3:3; Galatians 3:26\). We are no longer orphans or slaves, but sons and daughters (Galatians 4:4–7\). We have a good father who loves us and will care for us and supply our needs for all eternity. Our purpose now, as the children of God, is to develop into our full stature and unique potential by becoming like Jesus: “For God knew his people in advance, and he chose them to become like his Son, so that his Son would be the firstborn among many brothers and sisters” (Romans 8:29, NLT).
|
What does it mean to live by faith (Galatians 2:20)?
|
Answer
The [book of Galatians](Book-of-Galatians.html) was a corrective letter written by Paul to the people within the region of Galatia. The Christians there were being convinced that the law of Moses must be followed even though such legalistic demands are contrary to the gospel of Jesus Christ (Galatians 2:21; 3:1–5\). The people of Galatia were “deserting Him who called you by the grace of Christ, for a different gospel” (Galatians 1:6, NASB). Ultimately, this “different gospel” taught that, while Christ may have declared the Christian righteous at the point of belief, one was still required to live a life under the burden of the Mosaic Law. The people of Galatia were living according to the works of the law, not by faith, and Paul sets for them the example of how to “live by faith” (Galatians 2:20\).
Whenever someone believes [the gospel](what-is-the-gospel.html) of Jesus Christ (1 Corinthians 15:3–5\), that person is identified with Christ in the past (being positionally declared righteous), present (growing into righteousness), and future (being presented as perfectly righteous). Both the past and present aspects are seen in Galatians 2:20: “I have been crucified with Christ and I no longer live, but Christ lives in me. The life I now live in the body, I live by faith in the Son of God, who loved me and gave himself for me.” Paul contrasts living by faith with dying to the law: “through the law I died to the law so that I might live for God” (verse 19\). This truth is further expounded in Galatians 3:3, “Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh?” (NASB). The implied answer is “no!” It is by faith, apart from the law, that one is presently being perfected.
Paul utilizes the concept of being “[in Christ](in-Christ.html)” (or “in the Lord”) 13 times in the book of Galatians. Instances of this point to the position of the Christian church (Galatians 1:22\); the freedom the Christian has because of Christ (Galatians 2:4\); the justification one receives through Christ (verse 17\); the means by which one should live (verse 20\); etc. (for all instances, see Galatians 1:16; 3:14, 19, 26, 28; 5:6, 10; 6:14\).
The idea that we live by faith focuses on the present aspect of the Christian’s identity in Christ. In Galatians 2:20, Paul utilizes the phrase “in the body,” pointing specifically to the physical life of the Christian, as lived “now.” Living by faith is an act that takes place while the Christian is alive on the earth. This idea of presently being “in Christ” is critical to living by faith.
What is the object of the faith by which one should live? Paul continues in Galatians 2:20, “and the life which I now live in the flesh I live by faith *in the Son of God*, who loved me and gave Himself up for me” (NASB, emphasis added). The object of the belief, trust, or faith by which the Christian is to live is Jesus Christ! To live by faith is to live trusting Jesus, who loved us to the point of dying in our place (John 3:16\), purchasing our salvation. This trust should be a constant throughout the life of the believer.
The Galatians were being told to live by works, ultimately placing the power in themselves. The gospel tells us that Jesus accomplished the necessary work; Jesus paid the price, and it is through Jesus that the Christian has freedom and power to live as he or she ought. The Christian is justified by faith in Jesus (Galatians 3:10–14; Romans 4:3; Titus 3:5\), progressively made holy by faith in Jesus (Galatians 2:20; Titus 2:11–15\), and glorified because of faith in Jesus (Romans 8:1, 28–30\). All praise, honor, and glory are given to Jesus Christ, the Savior of the world (1 John 2:1–2\).
|
What does it mean that the Word was in the beginning (John 1:1)?
|
Answer
John 1:1 says, “In the beginning was the Word, and the Word was with God, and the Word was God.” The [Gospel of John](Gospel-of-John.html) begins much like Genesis, the “book of beginnings.” The account of creation in Genesis begins with the phrase *In the beginning* (Genesis 1:1\), which is translated from the Hebrew word *bereshit*. In the Septuagint (the Greek Old Testament), which shares the same language as the Gospel of John, the words used in Genesis 1:1a are identical with John 1:1a: *en arche*, or “in the beginning.”
“In the beginning was the Word” (John 1:1\). To the audience receiving the gospel, John’s intentions in this statement would be clear—“the Word” is connected with the God of Israel, the Creator of all things. John further explains this idea two verses later in John 1:3, “All things came into being through Him, and apart from Him nothing came into being that has come into being” (NASB). “The Word” is the sole means by which reality finds its existence—He is the Creator of all things, and without Him no created thing would exist. Before anything was created, “the Word” existed.
“The Word” is used within the first chapter of John four times. The context for each occurrence is used to
• describe the eternality of “the Word” (1:1a)
• describe the distinction of “the Word” from God (1:1b)
• describe the identity of “the Word” as God (1:1c)
• identify the person described by the phrase *the Word* (1:14\)
Jesus Christ is “the Word” that was in the beginning (see John 1:14–18\). “Word” comes from the Greek term *logos*. [*Logos*](what-is-the-Logos.html) would have been a familiar concept for both the Jews (Psalm 33:6\) and the Greeks. The Jew would understand the word of God to point to creative and communicative acts of their personal God. Greek philosophers utilized the concept to identify the reason, thinking, or mind of divine authority as words were utilized to explain the thinking of the one using them. To both potential groups receiving John’s writing, the emphasis on the object behind “the Word” was clear.
Interestingly, John utilizes *Logos* in the first verse of his prologue (John 1:1–18\) while explaining it in the last verse of the prologue. Much like Paul explains Jesus as revelatory (Hebrews 1:1–3; Colossians 1:15–20\), John shows that Jesus is the complete revelation of God when he states, “He \[Jesus] has explained Him \[the Father]” (John 1:18, NASB).
“The Word” also finds connection with the Hebrew word *dabar*, which means “word, matter, word of God.” This Hebrew word, in connection with God’s name, *Yahweh*, appears 261 times in the Hebrew Old Testament and is translated most typically as “the word of the Lord.” The repeated usage of the phrase establishes a foundational connection between God and His personal interaction with His creation. Not only was everything created through the use of words (Genesis 1:3, 6, 9, 11, 14, 20, 24, 26\), but God continues to interact with that creation through the use of words (2 Timothy 3:16–17\) and the Word (John 14:6\).
The statement “In the beginning was the Word” encapsulates the eternality of the Word, the creating power of the Word, and the revelatory nature of the Word. As John later defines the Word as being Jesus (John 1:14–18\), the purpose of the Gospel of John becomes clear—“that you may believe that Jesus is the Messiah, the Son of God, and that by believing you may have life in his name” (John 20:31\). Jesus is the revelatory and actual eternal Creator—the object of the Christian’s faith. He is not simply a representation of God, but [He *is* God](is-Jesus-God.html), and He has always been so: “In the beginning was the Word.” The remaining chapters of the Gospel of John endeavor to show this statement to be true.
|
What does it mean that faith comes by hearing (Romans 10:17)?
|
Answer
Romans has the theme of faith (Romans 1:16–17\). Paul addresses the process by which [faith](Bible-faith.html) is produced in the heart in Romans 10:17: “Faith comes from hearing the message, and the message is heard through the word about Christ.”
The first eight chapters of Romans contends with the ideas of positional salvation through faith (Romans 1:18—5:21\), the process of growing in holiness through faith (Romans 6:1—8:17\), and the future glorification Christians will receive because of faith (Romans 8:18–39\). Chapters 9—11 of Romans works from the implied question, “Has God then failed to fulfill His promises to Israel?”
It is within this context that Paul gives the reason for the Israelites’ lack of salvation; namely, they lack faith (Romans 9:32; 10:4\). The Israelites are saved through faith in Christ, just like the Gentiles. Eternal salvation does not distinguish between Gentile or Jew but is received through belief in the person and work of Jesus Christ (Romans 10:12–13; 1 Corinthians 15:1–8; Galatians 3:23–29\).
In the lead\-up to the statement that faith comes by hearing, Romans 10:14–16 explains the requirements for a series of actions to take place. In order for one to “[call on the name of the Lord](call-upon-the-name-of-the-Lord.html),” he or she must believe. In order to believe, one must hear (or receive the report). In order for one to hear, another has to give the report. And that other won’t give the report unless he or she is sent.
Paul continues in Romans 10:17 to summarize the argument thus far: “So faith comes from hearing, and hearing by the word of Christ” (NASB).
“Faith” is translated from the Greek word *pistis*, which means “belief, trust, or confidence in someone or something.” It is key to the book of Romans and is used 40 times in the book—three of those occurrences appearing in chapter 10\. The verb form of the word is also used 21 times within the book and most often translated as “believe.”
If faith comes by hearing, then what does Paul mean by “hearing”? In this context, it is not simply the physical receiving of sounds by the ear as most English speakers would understand the term. “Hearing” seems to designate something more—the receiving or acceptance of a report. Note the use of the word, translated “message” in Romans 10:16, as Paul quotes Isaiah 53:1: “Lord, who has believed our message?” In Isaiah’s day, the Lord had provided Israel with a message, but the prophet laments that few actually received it. The “hearing” was not attached to simple sounds but to a message or report given. In Romans 10, Paul makes the point that the good news has been given and the people of Israel have heard (Romans 10:18\).
The nature of [the gospel](what-is-the-gospel.html) is a report: a report of God saving people from the wrath they deserve. In order to believe the report, one must receive the report! Faith comes by hearing. It is not a guarantee that the report will result in faith, as Paul makes clear in Romans 10:16\. For just as the Israelites refused to believe the message of Isaiah, every human today can refuse to believe the message of the gospel.
The nature of “hearing” also does not require the physical act of hearing with the ear. The report simply needs to be received. For instance, someone could read the gospel through GotQuestions.org and receive it by faith, without an audible word being spoken. As long as the message can be received fully, the medium does not affect the outcome. The content of the message must be “the word about Christ.” As Paul states in 1 Corinthians 15:3–5, the message is “that Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures, and that He appeared to Cephas, then to the twelve” (NASB). Faith that leads to eternal salvation comes after “hearing”; that is, after receiving this message concerning Christ.
|
What does it mean that without faith it is impossible to please God (Hebrews 11:6)?
|
Answer
In Hebrews 11, we learn about faith from the Bible’s Old Testament heroes. One crucial detail stands out in their lives: they placed their whole confidence in God, entrusting themselves into His hands. The actions and accomplishments of these men and women proved that [faith](Bible-faith.html) pleases God, and He rewards those who seek Him: “And without faith it is impossible to please God, because anyone who comes to him must believe that he exists and that he rewards those who earnestly seek him” (Hebrews 11:6\).
The author of the book of Hebrews points out two critical convictions of believers. First, “anyone who comes to him must believe that he exists.” Those who desire to draw near to God must have a deep\-rooted belief that He is real. Such belief is not mere intellectual knowledge but a wholehearted devotion to His presence and participation in every part of one’s life. Without a genuine conviction that God exists, it is impossible to have an intimate relationship with Him. Second, the Lord’s followers must believe “that he rewards those who earnestly seek him.” This aspect of faith trusts in the character of God as a good, loving, generous, gracious, and merciful Father (James 1:17; Psalm 84:11; Lamentations 3:22–23\). These two certainties are the groundwork of saving faith—a faith that pleases God.
Without faith, it is impossible to please God, because faith is the avenue by which we come to God and trust Him for our salvation. In His infinite goodness, God provides the very thing we need to draw near to Him: “For 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 gives us the faith required to please Him.
Hebrews 11:1 gives a definition, or at least a good description, of the faith that pleases God: “Now faith is confidence in what we hope for and assurance about what we do not see.” “Confidence” is the translation of a Greek word that means “foundation.” Faith is the foundation that undergirds our hope. It is not a blind grasping in the dark, but an absolute conviction that comes from experiencing God’s love and the faithfulness of His Word. The term translated “assurance” is also translated as “evidence” or “proof.” With our natural eyes, we cannot see the realities of God’s kingdom, but by faith we receive the evidence or proof that they exist.
We’ve established that without faith it is impossible to come to God. It is also impossible to live for God—to follow and serve Him daily and persevere until the end—without faith. The entire Christian life is lived out by faith: “For in the gospel the righteousness of God is revealed—a righteousness that is by faith from first to last, just as it is written: ‘The righteous will live by faith’” (Romans 1:17; see also Habakkuk 2:4; Galatians 3:11; Hebrews 10:38\). The apostle Paul affirmed, “I have been crucified with Christ and I no longer live, but Christ lives in me. The life I now live in the body, I live by faith in the Son of God, who loved me and gave himself for me” (Galatians 2:20\).
Scripture refers explicitly to [Enoch’s](Enoch-in-the-Bible.html) faith as pleasing to God: “It was by faith that Enoch was taken up to heaven without dying—‘he disappeared, because God took him.’ For before he was taken up, he was known as a person who pleased God” (Hebrews 11:5, NLT; cf. Genesis 5:24\). How did Enoch please God? Through living by faith. Enoch walked by faith in God. He obeyed the Word that had been revealed up to that point and lived in the light of its truth. Walking by faith means consistently living according to God’s Word (John 14:15\). Without faith, it is impossible to believe God’s Word and obey it.
Scripture says that it is impossible to please God through works of the flesh: “Those who are in the flesh cannot please God” (Romans 8:8, ESV). We can’t earn God’s approval through good works. Only based on what Jesus Christ has done for us can we become holy and able to live a life pleasing to God (1 Corinthians 1:30\). Christ’s life in us produces the righteousness that pleases God (2 Corinthians 5:21; Philippians 2:13; 3:9\).
Without faith, it is impossible to please God; in fact, we cannot even begin to approach the Lord and experience a personal relationship with Him without it. Faith is the atmosphere in which the believer’s life is lived. We are called “believers” because we are continually putting our faith, trust, and confidence in God. By faith the Christian life begins, and by faith it perseveres until the end.
The champions of the Old Testament like Abel, Enoch, Noah, Abraham, Sarah, Moses, Joseph, Rahab, Gideon, and David all lived by faith. As they looked toward their future hope, they relied on God to fulfill His promises (Hebrews 11:13–16\). And they obeyed God’s Word even when they did not understand it. This kind of walking by faith—accepting as truth the things we cannot yet touch, feel, or see, and then acting on them in obedience—is the prescription for living a life that pleases God. We may not see ourselves right now as God does—holy and made righteous by the sacrifice of Jesus Christ. But when we accept the evidence in God’s Word (Romans 10:17\) and reach out in response to experience fellowship with Him, then we begin to live by faith, and that pleases God.
|
What were the Roman-Jewish Wars?
|
Answer
The Roman\-Jewish Wars were a series of conflicts waged between the Roman Empire and Israeli rebels in AD 66—70, 115—117, and 132—135\. These wars were devastating for Israel, resulting in immense Jewish casualties, the destruction of Jerusalem and the temple, and the expulsion of Jews from their homeland. The Jewish people would not reestablish statehood until 1948 when the modern state of Israel was founded.
During the time leading up to the Roman\-Jewish Wars, Israel was under Roman domination and occupation; however, Jewish authorities were allowed some measure of autonomy. They were able to enforce certain religious laws but could not do anything beyond the limited authority allowed by Rome. For instance, the Jewish leaders were able to detain the apostles, forbid them to preach in Jesus’ name, and even have them beaten (Acts 5:17–40\), but their authority went only so far. They killed [Stephen](life-Stephen.html) in a sort of spontaneous “lynching” and thought about doing this with Jesus, but, normally, they would have had to seek Roman approval—as they ultimately did in Jesus’ case.
Rome was serious about “keeping the peace,” and the Jewish authorities were afraid of doing anything that would cause Rome to crack down on them. They were also afraid that Jesus would cause an uprising among the people if the leaders did nothing to curb His popularity (John 11:48\) because it seems that Messianic expectations were running high. There was equal pressure on the Roman ruler at any given time because, if the Jews started an uprising, the Roman official in charge might be blamed for mismanagement; for this reason, he would normally give the Jewish leaders as much as he could. This seems to be why [Pilate](Pontius-Pilate.html) allowed Jesus to be crucified, against his better judgment (see Luke 23:20–22\). All in all, first\-century Israel was a turbulent place.
Roman occupation of Israel had been in place for over a generation, and most people living at the time of Christ would have never known a time when Israel was not occupied. Many Jews lived in the expectation that God’s Messiah would soon come to deliver them from the political and cultural bondage imposed by Rome. But, when Jesus the Messiah came, He made it clear that His kingdom was “not of this world” (John 18:36\). After His “Triumphal Entry” (Matthew 21:1–11\), instead of ridding Jerusalem of the Romans, Jesus cleanses the temple (verses 12–17\); teaches that the kingdom will be taken away from Israel and given, at least in part, to the Gentiles (verses 33—22:14\); tells His followers to pay taxes to Caesar (Matthew 22:15–22\); condemns the Jewish leaders (Matthew 23\); and predicts that the temple will be destroyed (Matthew 24:1–2\). He was not going to be the type of Messiah that so many expected, and they rejected Him.
The rejection of Christ left the door open for other would\-be messiahs to try to save Israel from Rome, and in less than 40 years after Jesus ascended into heaven, an Israelite rebellion against Rome had been crushed and the temple had been destroyed. This was the first in a series of uprisings against Roman rule that are known today as the Roman\-Jewish Wars or sometimes simply the Jewish Wars.
The First Roman\-Jewish War took place about AD 66—73 and is also known as the Great Jewish Revolt. About halfway through the conflict, the temple in Jerusalem was completely destroyed, and the Jews in Jerusalem were slaughtered. It was a time of unprecedented suffering. Jewish nationalists took a final stand at the fortress of [Masada](history-of-Masada.html), where, under siege and with no hope of victory or escape, almost 1,000 freedom fighters committed suicide rather than surrender or be captured by the Romans. This is the war that is chronicled by [Josephus](Flavius-Josephus.html) in *The Jewish War*. Following the defeat of the Jewish rebels, Roman rule was restored in Judea.
About 40 years later, riots and rebellions broke out among Jewish exiles in various parts of the Roman Empire. These were all eventually crushed by the Roman military. This series of uprisings is called the Kitos War; some consider it the Second Roman\-Jewish War, although some do not because it did not occur in Israel.
The final chapter in the Roman\-Jewish Wars was the [Bar Kochba Revolt](Bar-Kokhba-revolt.html), led by Simeon bar Kosba, who made messianic claims and was renamed Bar Kokhba (“Son of the Star”) by an influential rabbi. The rebels were able to defeat Roman forces garrisoned in Palestine, and, for about two years, they established an independent Jewish state. As a result of Bar Kokhba’s victories, many hailed him as the Messiah who would restore the kingdom to Israel. However, Emperor Hadrian ordered six legions of soldiers with reinforcements into the area, and the rebellion was crushed. Many Jews were slaughtered in the process.
After this final rebellion, the Roman\-Jewish Wars ended. In the aftermath, Jews were barred from Jerusalem except for the festival of [Tisha B'Av](Tisha-B-Av.html), which commemorates the destruction of the first and second temples. The Jews began to be persecuted in a way they had not been before, and the Diaspora began in earnest. Bar Kokhba was denounced by Jewish leadership as a false messiah, and Jews began to abandon the concept of a personal messiah who would restore Israel. Approximately 100 years after rejecting Jesus as Messiah, Judaism was giving up any hope of a personal messiah, a Jewish homeland, and an independent Jewish kingdom.
|
What does it mean that the light shines in the darkness (John 1:5)?
|
Answer
The opening verses of John’s Gospel introduce us to Jesus Christ as the [incarnation](incarnation-of-Christ.html) of God. John wants his readers to know that Jesus is fully God in human form. John then reveals the purpose of God coming to earth as a human: “In him was life, and that life was the light of all mankind. The light shines in the darkness, and the darkness has not overcome it” (John 1:4–5\). Jesus Christ came to bring the light of God’s life into a spiritually dark and dying world.
In Genesis, the creation of light was God’s first creative move (Genesis 1:3\). In the process of generating life, light was God’s initial instrument for illuminating the dark and formless void. It was the inaugural instance of God shining light in the darkness.
When John spoke of the Incarnation, he was echoing the creation account. Scripture tells us over and again that God is the source of life and light: “For you are the fountain of life, the light by which we see” (Psalm 36:9, NLT; see also Acts 17:28; Psalm 27:1\). “God is light; in him there is no darkness at all” (1 John 1:5\). Jesus Christ is God’s light sent down to earth to pierce through the darkness. That light is God’s life, both physical and eternal. Jesus said, “I am the resurrection and the life. The one who believes in me will live, even though they die” (John 11:25; see also John 14:6\). The life within Christ is the life of God: “For as the Father has life in himself, so he has granted the Son also to have life in himself” (John 5:26\).
The Bible tells us that the life of Christ serves as a light to all people. That life is the light of truth—the message of Christ’s salvation and eternal life with God: “God has given us eternal life, and this life is in his Son” (1 John 5:11\). The brilliance of Christ’s life and truth shine like a light into the darkness of this world.
In the New Testament, light and darkness are common symbols of good and evil. It’s clear that *light* in John 1:5 represents life, and ultimately, eternal life with God in His heavenly kingdom. Darkness is the absence of light—the lack of God. It represents the power of evil, sin, and unbelief in this world, all of which lead to eternal death (John 3:19; Job 10:22; 38:15; 1 Samuel 2:9\).
John continues to focus on the theme of light and darkness throughout his gospel. In John 8:12, Jesus proclaims to the people, “I am the [light of the world](light-of-the-world.html). If you follow me, you won’t have to walk in darkness, because you will have the light that leads to life” (NLT). John 1:5 says the darkness “has not overcome” the light because evil cannot overpower Jesus Christ, who states, “I have come into the world as a light, so that no one who believes in me should stay in darkness” (John 12:46\).
Jesus declared that those who believe in the light become sons and daughters of the light: “Put your trust in the light while there is still time; then you will become children of the light” (John 12:36, NLT). According to the apostle Paul, Christians have passed from darkness into light: “For once you were full of darkness, but now you have light from the Lord. So live as people of light!” (Ephesians 5:8, NLT).
By loving one another, believers shine light into the darkness: “Yet I am writing you a new command; its truth is seen in him and in you, because the darkness is passing and the true light is already shining. Anyone who claims to be in the light but hates a brother or sister is still in the darkness. Anyone who loves their brother and sister lives in the light, and there is nothing in them to make them stumble. But anyone who hates a brother or sister is in the darkness and walks around in the darkness. They do not know where they are going, because the darkness has blinded them” (1 John 2:8–11\).
The nature of light is to shine, and darkness cannot exist in the presence of light. Just as a bright street lamp discourages criminal mischief at night, so the light of Christ dispels the darkness of sin in the world. Just as the first rays of dawn pierce the blackness of night, God’s light and truth carry spiritual awakening to darkened hearts.
*The light shines in the darkness* means Jesus Christ has come into the world, bringing the good news of God’s salvation to every person. As Isaiah foretold, “The people walking in darkness have seen a great light; on those living in the land of deep darkness a light has dawned” (Isaiah 9:2\). The life of Jesus, which is the life of the Creator God Himself, is the light of the world. No power of darkness can defeat or snuff out this light (Matthew 16:18; John 16:33\).
Jesus is the giver of life and bearer of light. The Son of God continues to shine His light to humankind through His church, the body of Christ (Philippians 2:15\). Whoever believes in Him receives eternal life (John 3:15; see also Psalm 112:4\).
|
What does it mean to be kind to one another (Ephesians 4:32)?
|
Answer
In this day of entitlement, self\-promotion, and impersonal, virtual relationships, many people have forgotten what it means to be kind to one another. To Christians, who are called to become like Jesus Christ, the Bible teaches, “Let all bitterness and wrath and anger and clamor and slander be put away from you, along with all malice. Be kind to one another, tenderhearted, forgiving one another, as God in Christ forgave you” (Ephesians 4:31–32, ESV).
The apostle Paul told the Ephesians to put away six sinful attitudes and behaviors: bitterness, wrath, anger, clamor, slander, and malice. Bitterness is an inward frame of mind that refuses to forgive. Wrath and anger are combined here to refer to violent outbreaks of uncontrolled human rage. Clamor speaks of shouting and loud quarreling. Slander means evil speaking, and the Greek word translated “malice” implies wickedness, which is at the root of all the other sins listed here. All these practices to be rejected center on our relationships with others.
In place of these things, believers are to put on [kindness](fruit-Holy-Spirit-kindness.html), tenderheartedness, and forgiveness. These three virtues also deal with interpersonal relationships. In the original Greek, the phrase rendered “be kind to one another” literally means “keep on becoming kind toward one another.” The graciousness of God, which is also found in Jesus Christ, shows us what it means to be kind to one another. Because God acts kindly toward us, we are to behave the same way toward others. Because Christ offered grace as the basis for our forgiveness, so too should we.
Being kind to one another is not optional for the people of God (Micah 6:8; Zechariah 7:9; 1 Peter 3:8\). In the very next verses, Paul instructed the Ephesians to “imitate God, therefore, in everything you do, because you are his dear children. Live a life filled with love, following the example of Christ. He loved us and offered himself as a sacrifice for us, a pleasing aroma to God” (Ephesians 5:1–2, NLT). Walking in love means following the example of Jesus Christ.
Paul reiterated the teaching on kindness to the Colossians: “Therefore, as God’s chosen people, holy and dearly loved, clothe yourselves with compassion, kindness, humility, gentleness and patience. Bear with each other and forgive one another if any of you has a grievance against someone. Forgive as the Lord forgave you. And over all these virtues put on love, which binds them all together in perfect unity” (Colossians 3:12–14\). Paul mentioned several virtues that believers were to clothe themselves with or “put on”: compassion, kindness, humility, gentleness, patience, forgiveness, and love. Again, these all have to do with personal relationships.
Compassion and kindness are closely linked. *Compassion* can be defined as “heartfelt sympathy or empathy toward those who are suffering or in need.” Kindness is the helpful spirit that sees someone else in need and is motivated to respond through good deeds. Kindness is the tangible action that results from compassion. Kindness goes beyond mere words; it translates into helping and serving one another (Acts 28:2\).
Kindness is one of the attributes of God (Titus 3:4\), one of the fruits of the Spirit (Galatians 5:22\), and one of the proofs of a faithful minister of the gospel (2 Corinthians 6:6\). Being kind to one another is how we show love: “Love is patient, love is kind” (1 Corinthians 13:4\).
Being kind to one another involves caring for others, bearing their burdens, and valuing them above ourselves (Romans 12:10; Galatians 6:2; Philippians 2:3\). Kindness motivates us to [speak life](speak-life.html) and encouragement to others instead of death and discouragement (Proverbs 16:24; Ephesians 4:29; 1 Thessalonians 5:11\). Expressing support and affirmation instead of condemnation is characteristic of kindness (Proverbs 15:4\).
Being kind to one another means finding a way to forgive rather than blame (Matthew 5:7; Luke 6:36; 10:37; James 2:13\). Perhaps the most stunning example of this is found in God’s supreme act of kindness that provided for our [forgiveness](got-forgiveness.html) and salvation when He sent His Son to die for us on a cross: “Don’t you see how wonderfully kind, tolerant, and patient God is with you? Does this mean nothing to you? Can’t you see that his kindness is intended to turn you from your sin?” (Romans 2:4, NLT; see also Romans 11:22; Titus 3:4–7\).
|
What does Jesus mean when He says, “Peace I leave with you” (John 14:27)?
|
Answer
Customary greetings and partings in Eastern cultures usually include a word of peace (Ephesians 1:2; Luke 10:5; John 20:19; 2 Thessalonians 3:16\). But in John 14:27, as Jesus prepared the disciples for His departure, it was no ordinary “go in peace” farewell that He imparted: “Peace I leave with you; my peace I give you. I do not give to you as the world gives. Do not let your hearts be troubled and do not be afraid” (John 14:27\).
Rather than a routine, transient, worldly kind of peace, the spiritual peace that Jesus offers to His followers is a permanent gift. The New Living Translation renders John 14:27 like so: “I am leaving you with a gift—peace of mind and heart. And the peace I give is a gift the world cannot give. So don’t be troubled or afraid.” Jesus knew that the earthly journey awaiting His disciples and all future believers would not be easy. Many trials and sorrows lay ahead, so He left them with this assurance: “I have told you these things, so that in me you may have peace. In this world you will have trouble. But take heart! I have overcome the world” (John 16:33\).
[*Shalom*](Shalom-meaning.html), translated as “peace,” is perhaps the most widely known word in the Hebrew language and conveys various meanings in Scripture. “Success,” “prosperity,” “completeness,” “wholeness,” “well\-being,” and “welfare” are just some of its uses. In the *Holman Treasury of Key Bible Words*, we find this explanation: “When *shalom* is best translated as ‘peace,’ this peace is more than the mere absence of war or strife. It describes a peace that is positive; a time, place, and condition that features love, righteousness, calmness, political and moral uprightness and much more. It is a word reserved for those who walk with God in a positive relationship” (“Peace,” Carpenter, E. E., \& Comfort, P. W., Broadman \& Holman Publishers, 2000, p. 135\).
The Greek word for “peace” carries many meanings as well, including the traditional welcome and farewell. It can be used to describe the end of war and conflict, inner tranquility, and calm. But Jesus came to bring a different kind of peace on earth. At His birth, the angels declared, “Glory to God in the highest heaven, and on earth peace to those on whom his favor rests” (Luke 2:14\).
The prophet Isaiah foretold the coming of this [Prince of Peace](Prince-of-Peace.html), “For to us a child is born, to us a son is given, and the government will be on his shoulders. And he will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace” (Isaiah 9:6\).
When the Messiah came, He brought with Him God’s kingdom peace. This same otherworldly peace was Jesus’ parting gift to His disciples. The ultimate endowment of peace was granted to us in God’s gift of salvation purchased by the blood of Jesus Christ through His sacrifice on the cross. By way of Christ’s death, we have been granted access to the throne of God and restored fellowship with our Heavenly Father: “Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ. Through him we have also obtained access by faith into this grace in which we stand, and we rejoice in hope of the glory of God” (Romans 5:1–2, ESV; see also Isaiah 53:5\).
Paul told the Philippians to take their anxious thoughts and worries about this life to God in prayer, “and the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus” (Philippians 4:7, ESV). By the power of God’s Holy Spirit dwelling inside us, our minds are now governed by God’s peace (Romans 8:6\).
Jesus left us with His peace in another sense, as well, that we would become [peacemakers](blessed-are-the-peacemakers.html) for His kingdom (Matthew 5:9; Romans 12:18; 1 Peter 3:10–11\) and dwell in harmony with our brother and sisters in Christ: “Make every effort to live in peace with everyone” (Hebrews 12:14; see also Colossians 3:15\).
God’s peace reflects His divine character, strength, love, goodness, sovereignty, dominion, and power. It emanates from His presence in our lives (Isaiah 26:12; 2 John 1:3; 2 Thessalonians 3:16\). The Lord dispatches His peace to us like a troop of armed forces sent to stand watch over our hearts. Although we cannot fully fathom this peace with our human minds, it is real and obtainable in Christ. Still today, to anyone who believes in Jesus and commits to following Him, He says, “My peace I leave with you.”
|
What is the Covenant of Works?
|
Answer
The Covenant of Works, also called the [Edenic Covenant](Edenic-covenant.html), is the first agreement made between God and man. God established the Covenant of Works with Adam in Genesis 2:16–17: “And the Lord God commanded the man, ‘You are free to eat from any tree in the garden; but you must not eat from the tree of the knowledge of good and evil, for when you eat from it you will certainly die.’” In [Covenant Theology](covenant-theology.html), the Covenant of Works extends beyond the Edenic Covenant, becomes the basis of the Mosaic Law, and is contrasted with the Covenant of Grace.
As Bible history indicates, some of God’s covenants are conditional and some unconditional. The Covenant of Works is a conditional covenant. The Westminster Confession of Faith describes this covenant as one “wherein life was promised to Adam, and in him to his posterity, upon condition of perfect and personal obedience” (VII.2\). That is, eternal life was promised to Adam and all his descendants if they obeyed God.
Regrettably, Adam failed in his responsibilities and broke the Covenant of Works. Satan, in the form of a serpent, deceived Adam’s wife, Eve, into disobeying God with this lie: “You will not certainly die. . . . For God knows that when you eat from it your eyes will be opened, and you will be like God, knowing good and evil” (Genesis 3:4–5\). Enticed by this proposition, Eve ate the forbidden fruit. Adam, who obviously decided to make his own rules rather than obey God’s, followed his wife in sinning, and they both [fell](fall-of-man.html) from their state of innocence.
The consequences for Adam failing in his duty to obey God were quite severe. Adam and Eve, along with all of their descendants, lost their fellowship with God, their pure nature, and their garden home. Mankind was set on course to increase their commission of evil as time progressed. Adam and Eve’s firstborn son committed murder (Genesis 4:8\), and before long “every inclination of the thoughts of the human heart was only evil all the time” (Genesis 6:5\).
In mankind’s fallen condition, a Covenant of Works had only the ability to bring misery and punishment upon people. Since the reward for mankind, under the covenant of Eden, was determined by their behavior, they could only reap negative consequences. Mankind was in dire need of redemption that would bring his account out of a negative status. Mankind needed rescue from punishment, and that’s exactly what God provided after the Covenant of Works was broken.
After the fall, before Adam and Eve were expelled from the Garden of Eden, “The LORD God made garments of skin for Adam and his wife and clothed them” (Genesis 3:21\), an action that implies the shedding of an animal’s blood. At the same time, God made a second, unconditional promise of redemption with Adam and Eve (Genesis 3:14–24\), which also contains the first prophecy of Christ’s coming, with hints of the gospel (verse 15\).
What mankind needed was redemption from their hopeless condition. Jesus Christ came and obeyed the Covenant of Works perfectly in our stead, filling man’s account with good deeds. He was able to do this because He is God in human flesh and had not inherited a sin nature from Adam. “For as in Adam all die, so in Christ all will be made alive” (1 Corinthians 15:22\). The product of Christ’s work becomes anyone’s possession who accepts Christ in the [New Covenant](new-covenant.html), which is a covenant of grace and redemption. “And since Christ met the condition of the covenant of works, man can now reap the fruit of the original agreement by faith in Jesus Christ” (Louis Berkhof, *Systematic Theology*, First Banner of Truth, 1958, page 214\).
Theologians sometimes refer to Christ’s work in two parts: His active and passive obedience. His obedience was active in the sense that His actions conformed to God’s will. This active obedience, which consisted of His miracles, obedience to God’s Spirit, and good works, stands in substitute for an entire life of disobedience. Christ’s passive obedience is seen in His choice to yield to God and receive mankind’s punishment upon Himself. The passive obedience of Christ is sufficient to pay for all sinful lives, no matter how much sin has been committed. Christ met the terms of the Covenant of Works and exonerated all who will believe in Him.
|
Subsets and Splits
Top Long Responses
Returns the prompts and responses where the response length falls within a specified range, ordered by decreasing length, which provides basic insight into the distribution of response lengths.