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What is unity in Christ?	Answer Unity is a state of oneness and harmony. All believers in Christ are united in Christ. We are in a relationship that unites us with Him and with every other believer. Jesus prayed for His disciples—all who would believe in Him for all the ages—“that all of them may be one, Father, just as you are in me and I am in you” (John 17:21\). Some look at the great divisions among Christian denominations and refer to this as Christ’s great “unanswered prayer.” However, Scripture is clear that all believers are united with Christ because of our relationship with Him and with all other believers. We are all in the same family, even it at times we do not act like it. Therefore, unity in Christ has two aspects—one is objective fact, and one is subjective experience. Objective and subjective unity can be true for any number of groups, teams, or even families. All the members of a football team are unified by their membership in the group. They do not win or lose games individually. The individuals contribute to the group, but it is the group that wins or loses—that is the objective fact. However, there may be times that the team does not act in a unified way. Selfishness and rivalry may creep up, and, when it does, it is impossible for the team to act as a unit—this is the subjective aspect. The behavior of individuals on the team is not matching the fact of their unity with every other member of the team. All who believe in Christ are part of [His body](body-of-Christ.html), the church. The New Testament is clear on this. Ephesians 5:30 says it plainly: “For we are members of his body.” Whether a Christian feels like it or not, he or she is part of Christ’s body and therefore unified with every other believer. Paul uses the analogy of the body in 1 Corinthians 12:12–21: “Just as a body, though one, has many parts, but all its many parts form one body, so it is with Christ. For we were all baptized by one Spirit so as to form one body—whether Jews or Gentiles, slave or free—and we were all given the one Spirit to drink. Even so the body is not made up of one part but of many. “Now if the foot should say, ‘Because I am not a hand, I do not belong to the body,’ it would not for that reason stop being part of the body. And if the ear should say, ‘Because I am not an eye, I do not belong to the body,’ it would not for that reason stop being part of the body. If the whole body were an eye, where would the sense of hearing be? If the whole body were an ear, where would the sense of smell be? But in fact God has placed the parts in the body, every one of them, just as he wanted them to be. If they were all one part, where would the body be? As it is, there are many parts, but one body. “The eye cannot say to the hand, ‘I don’t need you!’ And the head cannot say to the feet, ‘I don’t need you!’” The human body is a unified whole. If one part does not work right, the whole body suffers. If a person smashes his thumb with a hammer, it is not just the thumb in isolation that hurts. Other parts of the body may hurt, too, and the functioning of the whole body is impaired. This is true even when a person does not know about the malfunctioning part. If an internal organ is not functioning properly, damage may be done to the body before any pain or obvious illness is present. In the same way, the church has unity in Christ. As part of His body, each member has a particular job to do and a place to belong. When any individual member is not fulfilling his or her purpose in the body, the whole body suffers. All the members are united, and because of that unity, when one acts in an individualistic or selfish manner (i.e., acts as if he is not part of the body), the whole body suffers because, regardless of his actions, the individual member is still in unity with all the others in the body. Many of the commands in the New Testament direct Christians to live up to their position and demonstrate their unity in Christ. Christians are not commanded to become one in Christ—that is already an objective reality. Christians are told to make their subjective experience match the objective fact. Paul pleads with the Philippians for this kind of unity: “Therefore if you have any encouragement from being united with Christ, if any comfort from his love, if any common sharing in the Spirit, if any tenderness and compassion, then make my joy complete by being like\-minded, having the same love, being one in spirit and of one mind. Do nothing out of selfish ambition or vain conceit. Rather, in humility value others above yourselves, not looking to your own interests but each of you to the interests of the others” (Philippians 2:1–4\). If Christians, who are members of the same team, see themselves in competition with each other, then they are not playing as teammates. They are not living in light of the unity that exists. Unity in Christ means that all believers are in a relationship with Christ and, by extension, to every other believer. All believers are united with each other whether they know it or not, like it or not, or feel like it or not. The challenge of Christian unity is to live up to the truth of that reality. Since we are all members of one body, we need to live like it. This means subordinating our individual needs to the needs of the body at large and using our individual gifts for the good of the whole body. Unity in Christ does not mean that all differences between churches or denominations need to be abolished. Individual churches and denominations can keep their individual distinctives and emphases while still working together in areas where they agree. For instance, an evangelical Baptist church and an evangelical Presbyterian church will be in agreement on the gospel and the essentials of the faith, but because of different beliefs about baptism, it would be impossible for these two churches to simply unite as one church. It might be possible for a church to take a neutral position on [infant baptism](infant-baptism.html); however, it is hard to see how a church could teach that parents should baptize their babies (as do Presbyterian churches) and simultaneously teach that parents should not baptize their babies (as in Baptist churches). While these two groups could never unite as a single local church or denomination, they can still cooperate in other ministry endeavors, and individuals within each local body can fellowship with and love each other.
Why isn’t God mentioned more in the book of Ruth?	Answer The [book of Ruth](Book-of-Ruth.html) mentions God several times, but it does not record God directly speaking or doing anything out of the ordinary—if we can call the birth of a baby “ordinary.” There are no miracles recorded in the book of Ruth, no dreams or visions, and no exposition of divine lessons or relaying of commands. There are not even any prayers in the book. When God is mentioned in the book of Ruth, He is always referred to by His covenant name, Yahweh. The book of Ruth mentions the Lord as the One who “blessed his people in Judah by giving them good crops again” (Ruth 1:6, NLT). Various people in the book invoke God’s name in oaths (verse 17; 3:13\) and some formulaic blessings (Ruth 1:8, 9; 2:4, 12, 20; 3:10; 4:11, 12\). Naomi, Ruth’s mother\-in\-law, blames God for bringing her to a state of misery (Ruth 1:13, 21\). At the end of the book, the author mentions that it is the Lord who enabled Ruth and Boaz to have a son (Ruth 4:13\), and the women of Bethlehem utter a note of praise: “Blessed be the LORD” (verse 14, ESV). With its relatively few references to God, the book of Ruth somewhat resembles the [book of Esther](Book-Esther-God.html). In Esther, God is never mentioned at all. But, in both Esther and Ruth, God’s hand can be seen moving and working “behind the scenes.” For example, the famine in Israel, mentioned in Ruth 1:1, was a divine judgment of idolatry in the land (Deuteronomy 11:16–17\). Also, like Esther, Ruth contains an amazing “coincidence” that points to God’s covert design. Ruth 2:3 records, “So \[Ruth] went out, entered a field and began to glean behind the harvesters. As it turned out, she was working in a field belonging to Boaz, who was from the clan of Elimelek.” Out of all the fields in the Bethlehem region, Ruth “happened” to end up in Boaz’s field, and Boaz just “happened” to be an eligible [kinsman\-redeemer](kinsman-redeemer.html) for her. The text makes it sound as if Ruth’s arrival in the field was a random event, a happy accident. But we know that Ruth’s meeting Boaz was more than happenstance. The last word in the book of Ruth—David (Ruth 4:22\)—reveals what God had been doing all along: bringing into the world a king who would be a man after His own heart. God sovereignly led the widow Ruth to the field of the one man both willing and able to redeem her according to the law. Although He is not mentioned often in Ruth, God orchestrated all the events recorded in the book. He provided an honorable kinsman\-redeemer for both Naomi and Ruth in the person of Boaz. He arranged for a Moabite widow to be welcomed into Judean society. Under His direction, all the pieces fell into place for the birth of David, the future king. While the book of Ruth does not explicitly record God causing all these things to occur, the reaction of the women of Bethlehem makes it clear that they knew it was the LORD’s doing: “Praise be to the Lord,” they say, “who this day has not left \[Naomi] without a guardian\-redeemer” (Ruth 4:14\).
What does it mean that “unless the Lord builds the house” the builders labor in vain (Psalm 127:1)?	Answer Psalm 127:1 says, “Unless the Lord builds the house, the builders labor in vain. Unless the Lord watches over the city, the guards stand watch in vain.” This verse reveals the key to success in any endeavor and God’s absolute sovereignty over every person and event. In any activity, we need God’s blessing. All that we accomplish in life will be for naught if the Lord is not in it. We can “build,” and we can “watch,” but it is the Lord who gives success. The clause unless the Lord builds the house does not imply that the Lord has a hammer and nails and actually performs construction work. Rather, it speaks metaphorically of the Lord’s direct involvement in our lives. The Hebrew word for “house” in Psalm 127:1 appears nearly a thousand times in the Bible. It is used literally to refer to temples, palaces, and homes, and figuratively to refer to households and families—all of which are important structures in a person’s life. The word represents not only a primary dwelling place but also one’s sense of self\-identity, security, and place in this world. We cannot reasonably hope to have a fulfilling, truly successful life without our heavenly Father’s help, guidance, and protection over our “house.” No matter how skilled or diligent the workers are, “the work of the builders is wasted” (NLT) unless the Lord builds the house. He is the master carpenter of our lives. He is the source of wisdom, which is the most valuable building material: “By wisdom a house is built, and through understanding it is established; through knowledge its rooms are filled with rare and beautiful treasures” (Proverbs 24:3–4\). Here’s some of what else the Bible says about God’s sovereignty in building the “house” of our lives: “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” (Proverbs 3:5–6\). “Many are the plans in a person’s heart, but it is the Lord’s purpose that prevails” (Proverbs 19:21\). David revealed that “all the days ordained for me were written in your book before one of them came to be” (Psalm 139:16\). The Lord told Jeremiah, “Before I formed you in the womb I knew you, before you were born I set you apart; I appointed you as a prophet to the nations” (Jeremiah 1:5\). His plan for us is just as certain, written from eternity: “For He chose us in \[Christ] before the creation of the world to be holy and blameless in his sight. In love He predestined us for adoption to sonship through Jesus Christ, in accordance with his pleasure and will” (Ephesians 1:4–5\). So the Lord has a plan for us, and we have the responsibility to cooperate in that plan. The builders of the “house” in Psalm 127:1 do not stop working, but they do recognize that they need God’s direction and blessing in their work. That is to say, we labor, but we remember that, unless the Lord builds the house, our labor is in vain. Jesus used a similar metaphor in His [Sermon on the Mount](sermon-on-the-mount.html), where He warned that “everyone who hears these words of mine and does not put them into practice is like a foolish man who built his house on sand. The rain came down, the streams rose, and the winds blew and beat against that house, and it fell with a great crash” (Matthew 7:26–27\). The foolish man labored on his house, but he foolishly left the Lord out of the process. The rich fool in Jesus’ [parable](parable-rich-fool.html) had attained all types of worldly accomplishments, but at the pinnacle of his success God required of him his life. “Then who will get what you have prepared for yourself?” God asks him (Luke 12:20\). The rich man in Luke 16 was likewise quite successful, but he dies in verse 22; in the next verse, he is in Hades in torment. “Unless the Lord builds the house, the builders labor in vain.” Trying to accomplish anything without God’s blessing, apart from His wisdom, is foolish. It leads to futility in the end and to the lament of Ecclesiastes 1:2: “Everything is meaningless.” Psalm 127:1, with its condition that the Lord builds the house, contains both a warning and a promise. If you want success, align your personal plans with God’s plan for your life; when that happens, ultimate failure becomes impossible, and [ultimate success](success-Bible.html) is guaranteed.
What does it mean when God tells Adam, “For dust you are and to dust you shall return” (Genesis 3:19)?	Answer Genesis 2:7 teaches that God created [Adam](Adam-in-the-Bible.html) from the dust of the earth: “The Lord God formed a man from the dust of the earth and breathed into his nostrils the breath of life, and the man became a living being.” After Adam sinned, God informed him that he will toil the earth his entire life. It will be frustrating and difficult. Ultimately, Adam’s lifelong work would end in death, and he would return back to the dust from which he was created. Death was the final consequence of Adam’s choice to sin. In Genesis 3:19, God tells Adam, “For dust you are, and to dust you shall return” (NKJV). God formed each element of creation with His word. He said it, and it was. But God specially formed Adam from the dust of the ground and breathed into his nostrils the [breath of life](breath-of-life.html). Humanity is made from a combination of the earth and the life\-giving breath of God Himself. The glory of God is found in His breath in us, while being made from the dust of the earth is a reminder of our lowliness and dependence on Him. God’s declaration to Adam that “to dust you shall return” is final and gave Adam a continual awareness that one day he would die physically. The curse of death that came to Adam was imparted to all humans who have lived since. Because of Adam, sin entered the world (Romans 5:12\), all were condemned because of sin (verse 18\), and death came to all humanity (verse 15; 1 Corinthians 15:22\). All people are sinners (Romans 5:19\) and will one day die and face judgment before God (Hebrews 9:27\). The reality that “to dust you shall return” is for everyone. For those who trust in Christ, though, the curse of death will be overcome (Ephesians 2:1–10\). Rather than fear death, believers have the assurance of eternity that fuels the way we live. Peter urges believers to remember that we are pilgrims and [sojourners](sojourner-in-the-Bible.html), and as such we are “to abstain from sinful desires, which wage war against your soul” (1 Peter 2:11\). The certainty that “to dust you shall return” should humble us to seek and follow God. Our time on earth is short compared to eternity. Paul calls our bodies “earthly tents” in 2 Corinthians 5:1\. This world is not our permanent home, and our bodies are destined to return to dust. On earth we groan and are burdened. Yet resurrection and eternity with God in a heavenly dwelling are promised to those who belong to Christ (2 Corinthians 5:4\). We cannot be so entangled in the affairs of this world that we miss out on what matters eternally. James also reminds believers, “What is your life? You are a mist that appears for a little while and then vanishes” (James 4:14\). We are called to be Christ’s ambassadors, sharing the gospel with others and urging them to be reconciled with God (2 Corinthians 5:20\). In light of the brevity of life, we should take account of how we live. Instead of living for ourselves, we should live for God and do good (James 4:16–17\). “To dust you shall return” should impact how we live and what our lives are about. As pioneer missionary C. T. Studd penned, “Only one life, ’twill soon be past, / Only what’s done for Christ will last.” God’s declaration to Adam that “to dust you shall return” still rings true for every person today. We all come from dust, and we will all return back to it. What happens in between matters. May we live our lives for His glory, in obedience to Him and telling others of the hope we have in Christ. May many turn to Him before it is too late.
What does it mean that eyes have not seen what God has planned for those who love Him (1 Corinthians 2:9)?	Answer In 1 Corinthians 2:9, the apostle Paul made a statement that has thrilled and intrigued believers for many generations: “But as it is written, ‘What no eye has seen, no ear has heard, and no human heart has conceived’—God has prepared these things for those who love him” (1 Corinthians 2:9, CSB). As part of a more extensive teaching about the difference between human wisdom and the wisdom in the message of the gospel, Paul borrowed from the book of Isaiah: “For since the world began, no ear has heard and no eye has seen a God like you, who works for those who wait for him!” (Isaiah 64:4, NLT). The believers in Corinth were relying on human wisdom to deal with problems in the church. They were valuing worldly intelligence and philosophy above the Christian message. Paul taught that God’s wisdom is revealed by the Holy Spirit (1 Corinthians 2:10, 12–14\) and only understood by the [spiritually mature](spiritual-maturity.html). If the world’s rulers had understood the message of the gospel, they would never have crucified Christ: “Yet when I am among mature believers, I do speak with words of wisdom, but not the kind of wisdom that belongs to this world or to the rulers of this world, who are soon forgotten. No, the wisdom we speak of is the mystery of God—his plan that was previously hidden, even though he made it for our ultimate glory before the world began. But the rulers of this world have not understood it; if they had, they would not have crucified our glorious Lord” (1 Corinthians 2:6–8, NLT). Paul summed up mature Christian wisdom as the message of the [gospel](what-is-the-gospel.html): “For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God” (1 Corinthians 1:18, NIV). Wisdom is the message of Jesus Christ crucified. Long before the world began, the heavenly Father chose to send His Son to die on a cross and become the way of salvation. And in His inscrutable wisdom, God planned to bring along all those who love Him to share in His glory. This is what no ordinary human eyes have seen—the revelation of God in the person of Jesus Christ. No unregenerated ears have heard and received the truth in the gospel message of salvation. No unenlightened minds have perceived the mysteries of God, for they are beyond human thinking. True wisdom that pierces the senses can only be received and understood through a special revelation from the Spirit of God: “For his Spirit searches out everything and shows us God’s deep secrets” (1 Corinthians 2:10, NLT). Just as the Corinthians relied on worldly wisdom, many Christians today still search in all the wrong places for discernment and insight. We think we are making wise decisions, all the while ignoring the counsel of God’s Word. Just as Paul wanted the Corinthians to grow up into maturity, God calls us today “to grow up in every way into him who is the head, into Christ” (Ephesians 4:15, ESV). God wants to do so much more for us, in us, and through us if we let Him have His way: “Now to him who is able to do immeasurably more than all we ask or imagine, according to his power that is at work within us, to him be glory in the church and in Christ Jesus throughout all generations, for ever and ever! Amen” (Ephesians 3:20–21\). Many Christians apply 1 Corinthians 2:9 as a promise of future blessings in [heaven](heaven-like.html). This application has merit, but our heavenly home was not the immediate context of Paul’s statement in 1 Corinthians 2:9 or of the prophecy in Isaiah 64:4\. The primary meaning of eyes have not seen what God has planned for those who love Him points to the mystery of the gospel, which is not understood by natural means. The human mind cannot comprehend it because God’s Spirit alone reveals it. Paul rightly applied Isaiah’s words to support his case that only the spiritually mature can grasp the mysteries of God. Those who see from an earthly perspective with human eyes have not seen all the blessings God has prepared for His children. More beauty and worth are in the message of the gospel than anyone can comprehend apart from the Holy Spirit. The unsaved truly do not know what they’re missing. But there are still unseen wonders that even mature believers are yet to apprehend. Such is the richness and depth of God’s plan of salvation. If we apply what no eye has seen to what awaits us in heaven, we can correlate it to many rewards promised in Scripture. James speaks of one such anticipated marvel that God has prepared for those who love Him: “Blessed is the one who perseveres under trial because, having stood the test, that person will receive the crown of life that the Lord has promised to those who love him” (James 1:12\). Even though God has revealed some of His glory to us (1 Corinthians 13:12\), the human mind cannot fully grasp the marvelous blessings God has in store for His children. Since the Bible does not tell us a lot about heaven, limited details dim our view. Whatever wonder we’ve seen before, heaven’s guaranteed to be better. Whatever joyous news we’ve heard already, heaven’s news reaches far beyond. Even the most incredible wonders we can dream up fade before the realities God has planned for those who love and follow Him. We know it will be the most incredible experience of our lives to be with the Lord in heaven, but for now, we can only imagine how outstanding it will be.
What does it mean that faith is the substance of things hoped for (Hebrews 11:1)?	Answer The writer of Hebrews opens chapter 11 with a brief description of [faith](Bible-faith.html): “Now faith is the substance of things hoped for, the evidence of things not seen” (Hebrews 11:1, NKJV). This statement should not be regarded as a complete definition of faith. Instead, the author focuses on two critical aspects of a much broader theological concept to introduce a famous gallery of Old Testament heroes of faith. The first vital facet of faith is that it is “the substance of things hoped for.” The word for “substance” (KJV, NKJV) in the clause faith is the substance of things hoped for, is alternatively translated as “assurance” (ESV), “confidence” (NIV), and “the reality” (NLT). In the original Greek, the term conveys the idea of “a firm foundation,” “the real being,” “the actual existence,” “the substantial nature,” and “a resolute trust.” One sense of the word refers to a title deed or a legal document guaranteeing the right to possess a property. According to Moulton and Milligan in Vocabulary of the Greek New Testament, “faith is the substance of things hoped for” could be translated “faith is the title\-deed of things hoped for” (Robertson, A. T., Word Pictures in the New Testament, Nashville: Broadman Press, 1960\). Another commentary suggests that faith, as described in Hebrews 11:1, “apprehends reality: it is that to which the unseen objects of hope become real and substantial. Assurance gives the true idea. It is the firm grasp of faith on unseen fact” (Vincent, M. R., Word Studies in the New Testament, Vol. 4, New York: Charles Scribner’s Sons, 1887, p. 510\). The clause faith is the substance of things hoped for describes a conviction that already takes custody—here and now—of what we hope for and what God has promised us in the future. This present\-day ownership of things hoped for and promised in the future is an inner reality. Right now, amid a global pandemic, financial crisis, and social unrest, as our world seems to be falling apart, we can stand on the rock\-solid, unshakeable [promises](promises-of-God.html) of God’s security, rest, peace, provision, mercy, grace, and salvation. His Word can be trusted. We can have full confidence in the Lord’s promises because they are real and a firm foundation for this life. This “substance” or “assurance” describes our inward response to God’s trustworthy, unfailing nature. We can be sure of the Lord’s promises because, as the writer of Hebrews goes on to show, biblical heroes of every generation have proven them to be true: “By faith Abel brought God a better offering than Cain did. By faith he was commended as righteous, when God spoke well of his offerings. And by faith Abel still speaks, even though he is dead. By faith Enoch was taken from this life, so that he did not experience death” (Hebrews 11:4–5\). On and on goes the list. By faith Noah built the ark, saved his family, and became an heir of righteousness (Hebrews 11:7\). By faith Abraham obeyed God and moved from his homeland (verses 8–10\). The writer of Hebrews presents example after example of those who demonstrated faith as the substance of things hoped for: “All these people were still living by faith when they died. They did not receive the things promised; they only saw them and welcomed them from a distance, admitting that they were foreigners and strangers on earth” (Hebrews 11:13\). From the patriarchs to King David to anonymous champions of faith, believers have trusted in God’s promises despite enduring unimaginable challenges (verses 17–38\). Faith, being the substance of things hoped for, is also an outward force. Possessing the reality of hope supplies believers with the motivation to endure trials and hardships. It results in decisive obedience—the kind that caused the ancient heroes of faith to act upon their hope. Faith, as the substance of things hoped for, activates believers to preach boldly, pray unceasingly, love unconditionally, serve compassionately, and work tirelessly “as long as it is day” (John 9:4\). The inward substance of faith moves our hearts while the external reality [moves mountains](faith-move-mountains.html).
What is Machiavellianism?	Answer Machiavellianism is an anti\-social personality trait. Machiavellianism is characterized by a lack of emotion and a belief that the end justifies the means. Psychologists recognize Machiavellianism along with [narcissism](narcissism.html) and [psychopathy](sociopath-psychopath.html) as one of the three traits belonging to the “dark triad” model of personalities. These personalities are maladaptive and are usually marked by a lack of empathy and a disinterest in morality, or the sense of being “above” morality. People with dark triad traits like Machiavellianism are often deeply manipulative and are easily able to control people who feel normal levels of empathy. The term Machiavellianism is based on a sixteenth\-century political figure named Niccolo Machiavelli, who promoted an amoral, ends\-justify\-the\-means philosophy of political strategy. He reasoned that politicians and rulers should behave as if playing a game, rather than according to moral laws, if they want to win. His book The Prince is full of recommendations about how to play these unscrupulous political games. In the 1960s, two psychologists, Richard Christie and Florence L. Geis, set about to better understand manipulative behavior in humans. In their testing, they used some statements from Machiavelli’s writings and evaluated their subjects based on what they called a “Mach” scale. People who scored high on the scale were those who agreed with the statements drawn from Machiavelli’s philosophies. This gave rise to the term Machiavellianism to describe people whose behavior is pathologically manipulative. [Queen Jezebel](life-Jezebel.html) would probably have scored high on the Mach scale, as she showed no scruples about lying and manipulating others for her own personal benefit. In 1 Kings 19, King Ahab coveted a vineyard that he could not obtain through legal means. His wife, Jezebel, took action, forging letters (verse 8\); proclaiming a sham “day of fasting” and pretending to honor Naboth, the owner of the vineyard (verse 9\); hiring two “scoundrels” to bring false charges against Naboth (verse 10\); and having Naboth stoned to death (verse 13\). As soon as the wicked deed was done, Jezebel told Ahab, “Get up and take possession of the vineyard of Naboth the Jezreelite that he refused to sell you. He is no longer alive, but dead” (verse 15\). It was a cold Machiavellian plot, involving deception and murder, but all in a day’s work for the cold\-hearted Jezebel. The Bible speaks against philosophies that encourage [lying](Bible-lying-sin.html), manipulation, or an end\-justifies\-the\-means mentality. Using others’ trust and love to gain an advantage is wicked, according to Scripture. We should not listen to those who engage in or encourage this kind of behavior, for by listening to them we will become like them. “An evildoer listens to wicked lips, and a liar gives ear to a mischievous tongue” (Proverbs 17:4, ESV). That is not to say that the study of Machiavellianism or manipulative traits, for the purpose of understanding psychology, is wrong. However, the study of Machiavellianism in order to learn and put into practice self\-seeking political tactics would definitely be wrong in God’s eyes. Machiavellianism has no place in interpersonal relationships. The Bible calls the devil “a liar and the father of lies” (John 8:44, ESV), and there are those who imitate Satan, the original liar, in order to unfeelingly control and manipulate the weak. Scripture warns against those who follow “deceitful spirits and teachings of demons through the insincerity of liars whose consciences are seared” (1 Timothy 4:1–5, ESV). This is a biblical picture of what we might call Machiavellianism today.
What is Provisionism?	Answer The terms Provisionism and Provisionist are new by the standards of Christian theology. These labels have only been formally defined and used in the past few years. In broad terms, a Provisionist—someone who holds to Provisionism—holds a generally [Arminian view](arminianism.html) of free will and salvation, with notable differences such as positive belief in [eternal security](eternal-security.html). The main gist of Provisionism is the idea that the gospel is the Word of God, which is sufficient in itself, through the power of the Holy Spirit, to enable a response in all who hear God’s appeal to be reconciled to Him (John 6:63; Hebrews 4:12\). The clearest differences between Provisionist doctrine and classical [Reformed theology](reformed-theology.html) are seen in the concepts of total depravity and limited atonement. The doctrine of total depravity suggests all people are inherently sinful, such that they could not even want to be saved without a direct, predestined act of God. Provisionism counters that all people are sinful and responsible for their sin, but they are also responsible for answering God’s universal call for men to be saved (Titus 2:11\). Limited atonement is a doctrine teaching that Christ only died for those God had designated as the elect. A Provisionist would reject this, saying that the Bible teaches that Christ died for all people (1 John 2:2\), which is why God promises to save any who come to Him in faith (Romans 10:11–13; Revelation 22:17\). The Provisionist holds that Christ genuinely desires all of humanity to be saved (Luke 5:32; 19:10; 1 Timothy 2:4–6; ). In effect, this means a Provisionist would also reject other Reformed doctrines such as [irresistible grace](irresistible-grace.html). The main use of the term Provisionism comes from the writings of theologian Leighton Flowers. The term is also meant to describe the general approach to salvation held by most [Southern](Southern-Baptist-Convention.html) and [Independent Baptists](Independent-Baptists.html). So far as Reformed doctrine is concerned, this means narrow disagreement on the subjects of total depravity and limited atonement, as well as the exact meaning of words like predestined and elect. Similar to the TULIP in Calvinism, Provisionism can be summarized with the acrostic PROVIDE (see [https://soteriology101\.com/about\-2/statement\-of\-faith](https://soteriology101.com/about-2/statement-of-faith/) for more information): People sin: Which separated all from fellowship with God. Responsible: Able\-to\-respond to God’s appeals for reconciliation. Open door: For anyone to enter by faith. Whosoever will may come to His open arms. Vicarious atonement: Provides a way for anyone to be saved by Christ’s blood. Illuminating grace: Provides clearly revealed truth so that all can know and respond in faith. Destroyed: For unbelief and resisting the Holy Spirit. Eternal security: For all true believers. Christians have often debated the finer points of how [human will and God’s sovereignty](predestination-vs-free-will.html) interact when it comes to salvation. Though the nuances of Provisionism may not be accepted by particular believers, its tenets are well within the realm of orthodox Christian theology.
What is the sensus divinitatis?	Answer The sensus divinitatis is the natural capacity of human beings to perceive God. This concept is primarily associated with the writings of [John Calvin](John-Calvin.html), but it’s also seen in the work of modern philosophers such as Alvin Plantinga. Typically, the sensus divinitatis is portrayed in parallel to other senses such as sight or hearing. As sight “exists” to provide experiences regarding light, and hearing “exists” to provide experiences regarding sound, the sensus divinitatis “exists” to provide experiences regarding God. According to Scripture, all people have some means of perceiving that God exists (Romans 1:19–20\). Certain theologians ascribe this awareness to the combination of empirical senses and intellect (Psalm 14:1; 19:1\). Others view it as a [generic impulse or desire](God-shaped-hole.html). As used by Calvin and Plantinga, however, the sensus divinitatis is an innate, direct perception of God. This would suggest our “sense of God” is not merely parallel to other empirical evidence. Rather, it would make belief in the existence of God just as rational and just as basic as belief in what we see with our eyes or hear with our ears. The strongest versions of the sensus divinitatis idea imply that all people “know” God exists—a concept not without its own controversy. However, even that extreme is distinct from the idea that belief in God is entirely independent of reason or evidence. Such an approach, known as [fideism](fideism.html), implies that empirical observations and intellect are unable to provide meaningful faith. The standard concept of sensus divinitatis posits that we possess a sense of God in addition to, not in spite of, other evidences. Proponents of the sensus divinitatis note that the overwhelming majority of people throughout history have held some belief in the supernatural. This includes those in pervasively secular cultures and even those who reject organized faith or specific religions. That is to say, a vanishingly small proportion of humanity rejects absolutely all concepts of spiritual or supernatural reality. Continuing the parallel to empirical senses, proponents suggest this near\-universal “sense of God” or “sense of the spiritual” ought not be dismissed as a figment of the imagination. Those without this sense of God would then be comparable to those with congenital or acquired blindness (see John 12:40\). A question arises concerning alternative perceptions of the divine. In theory, one could claim belief in Hinduism, Islam, or Wicca is supported by this same innate knowledge of the spiritual realm. Philosophers such as Calvin would counter that part of the sensus divinitatis is distinguishing between true and false concepts of God, just as properly functioning hearing distinguishes and identifies certain sounds. Other theologians respond to this difficulty by arguing a sensus divinitatis only serves to prove that spiritual experiences are legitimately part of human understanding, not that they intrinsically point toward a particular religious worldview. Christians can agree to disagree about whether the sensus divinitatis exists or if it provides legitimate evidence for God. Whether human perception of God is a distinct, inborn faculty of the mind or the net effect of our other senses is ultimately irrelevant. What is beyond argument is that God leaves no excuse for ignorance of His existence (Romans 1:18–20\). We all have the duty to glorify and thank God (Romans 1:21\) and to “ask . . . seek . . . knock” in pursuit of Him (Matthew 7:7\).
What does it mean that the “prayer of a righteous man availeth much” (James 5:16)?	Answer James places heavy emphasis on [prayer](what-is-prayer.html). As he closes his letter, James returns to the topic, urging believers to “confess your faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much” (James 5:16, KJV). The book of James overflows with practical guidance for dealing with every situation in the Christian life. Suffering and sickness present unique challenges, and for these James gives this advice: “Are any of you suffering hardships? You should pray. . . . Are any of you sick? You should call for the elders of the church to come and pray over you, anointing you with oil in the name of the Lord. Such a prayer offered in faith will heal the sick, and the Lord will make you well. And if you have committed any sins, you will be forgiven” (James 5:13–15, NLT). The original Greek word translated as “sick” in the passage refers to a grave illness. When a believer becomes critically ill, he or she ought to contact the church elders, who are responsible for overseeing spiritual needs within the church. The elders are to pray. James stresses the importance of prayer in healing. God is the healer, the source of all healing (Exodus 15:26\), so we must seek Him when we have a need. The context of James’ statement the prayers of the righteous availeth much is related specifically to his teaching about healing and prayer. It directly follows his instruction to confess to one another and pray for one another for healing. James suggests that sometimes sickness is the result of unconfessed sin. He is not saying that every illness we experience is the consequence of sin, only that some ailments are rooted in sin. When this is the case, we are to confess our sins so that God will forgive us. The New Living Translation makes James’ meaning clearer to modern Bible readers: “Confess your sins to each other and pray for each other so that you may be healed. The earnest prayer of a righteous person has great power and produces wonderful results” (James 5:16, NLT). James is not giving a blanket promise of healing. Instead, he is presenting practical advice. When it is God’s will to grant healing, the “prayer offered in faith will heal the sick” (James 5:15, NLT). In the event unconfessed sin is the reason for an illness, James wants believers to begin their prayer for healing with confession and repentance. He knows that turning away from evil “will bring health to your body and nourishment to your bones” (Proverbs 3:8\). Like David, whose hidden sins sapped him of strength and caused his bones to waste away (see Psalm 38:3, 7–10\), our sins, left unconfessed, can make us physically sick (Psalm 32:3–5\). Only after receiving the Lord’s forgiveness will our prayers for healing be heard and answered (2 Chronicles 7:14\). The word availeth in the KJV means “produces an advantage” or “serves in a useful way.” The original Greek word translated as “availeth” means “is able,” “is capable,” or “has the power.” The righteous person is the one who has been made right with God—the one whose sins are forgiven. So, the one who is forgiven and in right standing with God can pray in a “useful, advantageous, powerful” way and thus receive excellent results. Prayers that are powerful and effective come from righteous people: “For the eyes of the Lord are on the righteous and his ears are attentive to their prayer, but the face of the Lord is against those who do evil” (1 Peter 3:12; see also Psalm 34:15\). The Lord won’t listen to those who cherish sin in their hearts (Psalm 66:18\). A righteous person has a living faith that seeks to obey the Lord and His Word. Proverbs 28:9 warns, “If anyone turns a deaf ear to my instruction, even their prayers are detestable.” Confession of and repentance from sin are preconditions for having the Lord’s ear. Only when we experience God’s forgiveness will our prayers have the power to avail much. Successful prayer comes from believers who passionately desire to see God’s will worked out in their lives. James spotlights Elijah the prophet as a righteous man who [prayed fervently](fervent-prayer.html) and with power. His prayers “availed much”: “Elijah was a human being, even as we are. He prayed earnestly that it would not rain, and it did not rain on the land for three and a half years. Again he prayed, and the heavens gave rain, and the earth produced its crops” (James 5:17–18\). Just like us, Elijah had human weaknesses and shortcomings. But he was so in tune with the will of God that he recognized when God wanted to begin the drought and when He wanted to end it. Elijah’s example challenges us today to seek a closer relationship with God so that we, too, can know, follow, and pray according to His will. When we are right with God, and our prayers agree with the will of God, we can trust they will be answered (1 John 5:14–15\) because the prayer of the righteous availeth much!
What does it mean when God said, “Let Us make man in Our image” (Genesis 1:26)?	Answer Genesis 1 details the creation account of the all\-knowing, all\-powerful, sovereign God. When God reaches His crowning creative act—the formation of human life—His wording changes from the impersonal “let there be” to the deliberate and intimate expression, “Let us make man in our image, after our likeness.” God’s plan for humans included giving them responsibilities on the earth: “And let them have dominion over the fish of the sea and over the birds of the heavens and over the livestock and over all the earth and over every creeping thing that creeps on the earth” (Genesis 1:26, ESV). Human beings—both men and women—are made in God’s image (Genesis 1:27; 5:1–3; 9:6; James 3:9\). “Let us make human beings in our image, to be like us,” says Genesis 1:26 in the NLT. We did not evolve from other lower forms of life. We were created directly by God to represent Him on the earth and have dominion over every other creation in His name (Genesis 1:26–28\). Having [God’s image](image-of-God.html) means we are fashioned to resemble and represent God on the earth. Some Christians like to say we are “imagers of God.” Our likeness with God is not a physical resemblance. Instead, God’s likeness denotes our capacity to rule over creation and be in relationship with God and other humans and to exercise reason, intelligence, speech, moral consciousness, creativity, rationality, and choice. Since the beginning of time, God has desired to bless us and enjoy close fellowship with us, and for this reason He made us like Himself. Jesus Christ, the Son of God, is the preeminent and perfect image of God: “The Son radiates God’s own glory and expresses the very character of God” (Hebrews 1:3, NLT; see also 2 Corinthians 4:4; Colossians 1:15\). To see Jesus is to see the Father (John 14:9\). To know Christ is to know God. Jesus Christ shows us what God meant when He said, “Let Us make man in Our image.” The original Hebrew word for “God” in Genesis 1 is the plural masculine noun [Elohim](meaning-of-Elohim.html). God, our Creator, chose to introduce Himself to us with a plural title. In Genesis 1:26—the first time in the Bible that God speaks about Himself—He uses the plural pronouns Us and Our. This passage is not the only instance in which God refers to Himself in plural terms (see Genesis 3:22; 11:7; and Isaiah 6:8\). We find the plural Elohim more than 2,550 times in the Bible. We know from Scripture that there is only one God, there is no other God, and He is one (Deuteronomy 6:4; Isaiah 45:5, 6, 18; Mark 12:32; Galatians 3:20; 1 Timothy 2:5\). So how can we understand the plurality of His name Elohim together with His statement, “Let Us make man in Our image?” Bible scholars present several possible explanations: Some believe that in Genesis 1:26 God refers to Himself and includes the heavenly assembly of angels, as in Job 1:6; 1 Kings 22:19–20; and Psalm 89:5\. However, this theory falls apart because nowhere in Scripture does God say that the angels are made in His image or likeness. Another hypothesis suggests that the plural form is used to convey dignity and splendor, a language device called “[plural of majesty](majestic-plural.html).” Others chalk up the plural language to a technique known as “plural of deliberation,” used when a speaker consults with himself as the Lord does in Isaiah 6:8: “Then I heard the voice of the Lord saying, ‘Whom shall I send? And who will go for us?’” The conviction of the early church fathers was that Elohim’s statement, “Let Us make man in Our image,” communicates a complex and unified expression of [the Trinity](Trinity-Bible.html). The doctrine of the Trinity holds that God is One in three Persons: God the Father; God the Son, Jesus Christ our Savior; and God the Holy Spirit. Here in Genesis 1:26, the “Us” and “Our” indicate God the Father speaking in the fullness of His divine creative power to the Son and the Holy Spirit. A similar conversation among the Godhead is seen in Genesis 3:22: “And the LORD God said, ‘The man has now become like one of us, knowing good and evil.’” Only humans are uniquely created in the image and likeness of God, distinguishing them from all other earthly beings. We were made like Him so that we could be in relationship with Him—the one and only triune God.
What is the significance of Ramah in the Bible?	Answer Ramah is the name of several different cities in the Bible. Ramah of Asher is a village near the northern border of Asher in the region of Tyre (Joshua 19:29\). Ramah of Naphtali is a village allotted to the tribe of Naphtali (Joshua 19:36\). Ramah of Asher and Ramah of Naphtali may have been the same community since Asher’s and Naphtali’s boundaries were connected. Ramah of Benjamin is a town assigned to the tribe Benjamin near where [Deborah](life-Deborah.html) ruled as judge over Israel (Judges 4:5\). And Ramah of Simeon (also called Ramah of the Negev) is a desert village in the Negev allocated to the tribe of Simeon (Joshua 19:8\). King David once gave presents to the people there from the spoils of war after successfully defeating the Amalekites (1 Samuel 30:27\). Ramah means “height” or “high” and is often applied to military strongholds. Ramah of Benjamin plays the most prominent role in the biblical narrative. Ramah of Benjamin, situated about five miles north of Jerusalem and west of Geba and Michmash, is associated today with modern er\-Ram. This Ramah was the birthplace, hometown, and burial site of the [prophet Samuel](life-Samuel.html) (1 Samuel 1:1, 19–20; 25:1\). The book of 1 Samuel places Ramah in the hill country of Ephraim—a vast mountainous territory comprising the tribal lands of Ephraim, Benjamin, and Manasseh. Deborah, Israel’s only female judge, set up headquarters in a location near Ramah of Benjamin: “She held court under the Palm of Deborah between Ramah and Bethel in the hill country of Ephraim, and the Israelites went up to her to have their disputes decided” (Judges 4:5\). Ramah’s nearness to Gibeah, [King Saul’s](life-Saul.html) hometown (1 Samuel 10:26\), made it the ideal refuge for [David](life-David.html) when fleeing from Saul to meet up with Samuel (1 Samuel 19:18–19\). Ramah of Benjamin appears again during the divided monarchy and the rival kingdoms of Israel and Judah. [King Baasha](King-Baasha.html) of Israel built a fortress at Ramah in Benjamin to stop people from entering or leaving Judah. But [King Asa](King-Asa.html), who was ruling in Judah at the time, entered into an alliance with Ben\-hadad of Damascus, king of Syria. When Baasha heard that Ben\-hadad had attacked and conquered cities in Israel, he stopped fortifying Ramah and left for Tirzah. Asa then dismantled Baasha’s fortress in Ramah (1 Kings 15:17–22\). Ramah of Benjamin is mentioned a few times in the prophetic books. Isaiah 10:29 tells how the [Assyrians](Assyrians.html) would advance toward Jerusalem by way of Ramah. This same Ramah is one of the cities that sounded a warning in Hosea’s judgment cry against Israel (Hosea 5:8\). And after [Jeremiah](life-Jeremiah.html) had been imprisoned and later thrown into a cistern by [King Zedekiah](King-Zedekiah.html), he was delivered to Ramah and released (Jeremiah 40:1\). When the captives returned from exile in Babylon, Ramah of Benjamin is listed among the places where Jews settled (Ezra 2:26; Nehemiah 7:30\). Jacob’s wife Rachel’s burial site is also associated with this Ramah. [Rachel](Rachel-in-the-Bible.html) died giving birth to her son Benjamin and was buried near Bethlehem. Jacob marked her grave with a large pillar (Genesis 35:20\). Later, Rachel is mentioned in a passage of lament: “A voice is heard in Ramah, mourning and great weeping, Rachel weeping for her children and refusing to be comforted, because they are no more” (Jeremiah 31:15\). Speaking of the plight of the Hebrew exiles, the prophet portrays Rachel as weeping over her “children.” Ramah, a city in the territory of Rachel’s son Benjamin, was, in fact, populated by her descendants. In the New Testament, Matthew applies Jeremiah’s words to the weeping in Bethlehem when Herod massacred the children there after the birth of Christ (Matthew 2:17–18\). It is the only time Ramah is mentioned in the New Testament.
What does the Bible say about colonialism and imperialism?	Answer The Bible does not directly address colonialism or imperialism. There were of course empires in the times of the Bible, and, to the extent that they oppressed Israel and other nations, they were eventually judged. [Amos](Book-of-Amos.html) highlights a series of judgments that will fall on nations who were oppressive. Of course, colonies have existed from ancient times, but what we think of as colonization and imperialism are relatively modern practices. Imperialism involves acquiring new territories for a nation as it extends its dominion to other areas. The idea of colonialism is to put a group of people from the “motherland” into a new environment where they can carve out somewhat of a copy of the mother country and develop the natural resources of the new land. The colonies buy goods from the mother country and provide raw materials for the mother country. The colony is an extension of the mother country, and, as loyal colonies are planted around the world, an empire is born. There was nothing inherently wrong with this plan except that it often impinged on the rights of indigenous people who were already living in the colonized land. The most cynical view of colonialism is that indigenous people were simply exploited. A more benign view would say that the indigenous people did receive some benefit by way of trade and advancement in technology, and in many cases the gospel was spread. Colonization was often interwoven with missionary activity. Unfortunately, many missionaries (but by no means all) united the gospel with their own culture, so what they spread was a mix of gospel and “Western civilization.” In many cases the missionaries were insensitive to what was good in the native cultures and treated the indigenous peoples as children who were unable to think and act for themselves and native culture as something to be irradiated. Even in these cases, we know that some people came to faith in Christ and will be eternally thankful for a missionary who, although not culturally sensitive, came to their shores as the result of colonization and imperialism. Today, evangelical missionaries are much more careful to study the culture they are entering and to allow for indigenous expressions of faith, without changing the essential message. Our current “[cancel culture](cancel-culture.html)” demands that we analyze and pass judgment on the acts of previous generations and then “cancel” those who are found to be guilty of violating our current societal and cultural mores. However, it is unfair to judge previous generations based on present\-day ideals because to do so assumes that our current standards are correct for all times and all places; it is quite likely that a future generation will cringe at many of the things that are common practice for us. No doubt, some colonists had the best of intentions, and others were exploitative. There is simply no way to go back and sort it out or undo the sins of the past. Governments today generally do what they think is best for their citizens, or, perhaps more correctly, government officials generally do what they think will be best for their careers, which in some cases is best for other citizens. Often what is best for one country will be detrimental to another. Christians in positions of power (and all other Christians, too) must keep in mind the commandment that “you must love your neighbor as yourself” (see Galatians 5:14\). In most cases today, [loving one’s neighbor](Golden-Rule.html) would most likely not involve colonization or imperialism.
Who is the true redeemer in the book of Ruth?	Answer A redeemer is one who delivers or rescues someone by paying a price. To redeem is, literally, to “buy out.” A [kinsman\-redeemer](kinsman-redeemer.html), under the Mosaic Law, was a male relative who had the responsibility to act on behalf of a relative who was in trouble, danger, or need. The law of the kinsman\-redeemer is given in Leviticus 25:25: “If one of your fellow Israelites becomes poor and sells some of their property, their nearest relative is to come and redeem what they have sold.” This law is key to how events in the book of Ruth take shape. Ruth was the Moabite daughter\-in\-law of Naomi, a Judean. Both were widowed, and Naomi was being forced to sell her late husband’s property due to their extreme poverty. Ruth went to glean in the nearby fields, to help provide something for them to eat, and she “happened” to come to a parcel of land belonging to Boaz (Ruth 2:3, ESV). That evening, Ruth told Naomi the name of the man who owned the field, and Naomi was hopeful: “The man is a close relative. He is one of our kinsman\-redeemers” (verse 20, BSB). Ruth approached Boaz and asked him to act on her and Naomi’s behalf as their kinsman\-redeemer (Ruth 3:9\). Boaz was willing to purchase their property, marry Ruth, and provide for the two women, but there was a nearer relative who was first in line for the job (verse 12\). Boaz assured Ruth that, one way or another, she would be redeemed: “If \[the other relative] does not want to redeem you, as surely as the LORD lives, I will” (verse 13, BSB). The next day, Boaz went through the legal process to become the kinsman\-redeemer for Ruth and Naomi (Ruth 4:1–10\). Later, a child, Obed, was born to Ruth, and this child eventually became the grandfather of King David (verse 17\). The theme of redemption, found throughout the Bible, is central in the book of Ruth. In studying Ruth, some raise the question of who is the “true” redeemer in the story. The answer depends on the perspective one takes. Perspective 1: Boaz is the true redeemer in the book of Ruth. This is the most straightforward, literal answer. Boaz is explicitly called a kinsman\-redeemer in Ruth 2:20, and he gathered witnesses when he officially took on that role (chapter 4\). Scripture indicates that Boaz was a comparatively older man (Ruth 3:10\), and some question the likelihood of his ability to provide for Ruth for the rest of her life. Given that his redemption was likely temporary, can Boaz be considered the “true” redeemer? Perspective 2: Ruth is the true redeemer in the book of Ruth. In a sense, as the heroine of the account, Ruth served as a redeemer. Near the beginning of the book, Naomi is a destitute widow, bitter and living in a foreign land (Ruth 1:1–5, 20\). When she decided to return to Bethlehem, she sent her daughters\-in\-law back home to their families (verse 8\), but Ruth refused, choosing to go to Judea instead and saying to Naomi, “Where you go I will go, and where you stay I will stay. Your people will be my people and your God my God” (verse 16\). The fact that Ruth “clung” to Naomi (verse 14\) makes her a candidate for being the story’s “true” redeemer. Were it not for Ruth’s faithfulness, Naomi would never have been redeemed. Perspective 3: Obed is the true redeemer in the book of Ruth. According to some, the “true” redeemer of the account is Obed, the son of Boaz and Ruth. The women of the city identified Obed as Naomi’s redeemer (Ruth 4:14\). After the death of Boaz, Obed would have been the one to care for Naomi and Ruth in their old age; he was a more “permanent” redeemer than Boaz could have been. Also, Obed was the grandfather of David—through whom the Redeemer of the world would come. It is the mention of David at the narrative’s end that gives the whole story its significance. Perspective 4: The LORD is the true redeemer in the book of Ruth. We know that the Lord God is the ultimate Redeemer (Psalm 106:10; 130:8; Isaiah 35:10; 48:17; Galatians 3:13\). And we see God’s hand working behind the scenes in the book of Ruth: God sent the famine that drove Naomi’s family to Moab, where Ruth was (Ruth 1:1\); God made certain that Ruth “happened” to come to the field of Boaz (Ruth 2:3\); God had previously instituted the law of [levirate marriage](levirate-marriage.html) (Ruth 4:5; cf. Deuteronomy 25:5–6\); and God enabled Ruth to conceive (Ruth 4:13\). Through it all, God’s plan was to bring David into the world and continue the line of Christ (verses 17–22\). We praise God for Christ’s redemption of us, spiritual paupers that we are, and we are grateful for the profound illustration of that redemption we find in the [book of Ruth](Book-of-Ruth.html).
What is Christian nationalism?	Answer In the exaggeration and melodrama of modern communication, Christian nationalism is most often employed as a derogatory term. Despite its occurrence in a variety of media contexts, the term Christian nationalism remains difficult to define. Those who use the term are generally the only ones who can explain what they mean by it. And what they mean by it may be completely different from the meaning assigned by others. Some related terms are easier to define. [Patriotism](patriotic-Christian.html) is “love of one’s own country” (Merriam\-Webster.com) [Nationalism](Bible-nationalism.html) is “loyalty and devotion to a nation especially as expressed in a glorifying of one nation above all others and a stressing of the promotion of its culture and interests” (ibid.). Based on these definitions, one would think that a Christian nationalist would simply be a Christian who loves and is proud of his country—a nationalist who happens to be a Christian. But the working definition of Christian nationalist is usually something far different. For example, according to Jared Sexton, Christian nationalists are to be blamed for “suffering inflicted on refugees, boldfaced white supremacy and cruelty, attacks on gay and transgender Americans, open anti\-Semitism, the destruction of Roe v. Wade,” and more (Sexton, J., “Christian Nationalism’s Popularity Should Be a Wake Up Call,” www.time.com, 01/28/23, accessed 7/26/24\). Sociologists Andrew Whitehead and Samuel Perry give the basic definition of Christian nationalism as “an ideology that idealizes and advocates a fusion of American civic life with a particular type of Christian identity and culture.” But then they assert that this so\-called Christian culture “includes assumptions of nativism, white supremacy, patriarchy and heteronormativity, along with divine sanction for authoritarian control and militarism. It is as ethnic and political as it is religious. Understood in this light, Christian nationalism contends that America has been and should always be distinctively ‘Christian’ . . . from top to bottom—in its self\-identity, interpretations of its own history, sacred symbols, cherished values, and public policies—and it aims to keep it this way” (Whitehead, A., and Perry, S., Taking America Back for God: Christian Nationalism in the United States, Oxford University Press, 2020, xi\-x, 10\). Author Michelle Goldberg claims that “the ultimate goal of Christian nationalist leaders isn’t fairness. It’s dominion. The movement is built on a theology that asserts the Christian right to rule” (Kingdom Coming: The Rise of Christian Nationalism, W.W. Norton, 2006, p. 7\). Matthew McCullough tones down the definition of American Christian Nationalism, stating it is “an understanding of American identity and significance held by Christians wherein the nation is a central actor in the world\-historical purposes of the Christian God” (The Cross of War: Christian Nationalism and U.S. Expansion in the Spanish\-American War, quoted in www.thegospelcoalition.org/article/christian\-nationalism\-patriotism, accessed 8/15/24\). People accused of being “Christian nationalists” rarely, if ever, call themselves that, a fact that hints at the defamatory nature of the term. According to some, a Christian nationalist is the perfect bogeyman: an anti\-democratic, bigoted, Bible\-thumping racist who wishes to force Christianity on everyone. Such caricatures are sometimes employed as polemic tools. As one writer put it, “Christian nationalism is an amorphous concept that is primarily used to tar Christians who are motivated by their faith to advocate for policies that critics don’t like” (Hall, M. D., “Theology of Politics: Christian Nationalism,” 2/8/22, www.standingforfreedom.com/white\-paper/tilting\-at\-windmills\-the\-threat\-of\-christian\-nationalism, accessed 8/15/24\). What does the Bible say about Christian nationalism? Nothing, directly, since the term is not found in the Bible. Of course, the type of Christian nationalism defined by Whitehead and Perry, above, would directly conflict with the teachings of Scripture. There is nothing remotely Christian about “white supremacy” or belief in a “divine sanction for authoritarian control and militarism.” Christians are obligated to individually submit to the will of God (Romans 12:1\) and to support one another along those lines (John 15:12\). In practice, this means advocating for government actions consistent with a Christian worldview (Proverbs 14:34\). At the same time, a believer’s primary mission is not earthly, let alone political (John 18:36\). In fact, the main descriptor for a Christian’s relationship to government is “[submission](for-conscience-sake.html)” (Romans 13:1\), not “domination.” Perspectives such as [Christian dominionism](Christian-dominionism.html) or [Kingdom Now theology](kingdom-now.html) may invite accusations of “Christian nationalism,” though such perspectives are not reflected in Scripture. One can be a nationalist without compromising biblical principles. There is nothing wrong with having a sense of loyalty and commitment to one’s country or believing that one’s country ought to self\-govern, pursue self\-interests, and encourage shared cultural attributes. Appreciation for one’s culture, language, traditions, music, history, or achievements is a fine thing. The same holds true for efforts to sustain those legacies. That is why nationalism is rarely used disparagingly without qualification: to become an aspersion, the term is given heft, becoming white nationalism or Christian nationalism. It is not wrong for a Christian to be nationalist. What’s inappropriate is promoting an idolatrous, idealized version of one’s country or cultivating unhealthy factionalism. Christians should not seek to control, oppress, subject, or dominate. Christians are called to be lights in a dark world and perform good works that glorify their Father in heaven (Matthew 5:14–16\). Critics will often claim “Christian nationalism” whenever they perceive the slightest connection between a person’s faith and his or her political or social views. From that perspective, any desire to see laws reflecting godly morality is to be resisted, and any move to protect Christian expressions of faith in public life should be rejected. This strategy is often used against pro\-life or pro\-Israel sentiments or support for biblical sexuality. At times, any politically conservative stance conflicting with progressive morality is waved away as “Christian nationalism” or conflated with white nationalism. Many people identify as “Christian.” With careful context, reasonable persons can also identify as “nationalists.” Modern culture uses the term Christian nationalism to imply something well beyond a simple overlap of those terms, however. Attitudes that follow biblical principles can’t be fairly described using the popular definition of Christian nationalism (e.g., Whitehead and Perry’s); the attitudes that the label commonly implies are not part of a biblical worldview.
What does it mean that “the two shall become one flesh” (Genesis 2:24)?	Answer Genesis 2:24 gives us a picture of the [marriage bond](God-design-marriage.html) before sin entered the world: “Therefore a man shall leave his father and mother and be joined to his wife, and they shall become one flesh” (Genesis 2:24, NKJV). “One flesh” echoes the language of the preceding verse when Adam first meets Eve and exclaims, “This one is bone of my bone, and flesh from my flesh!” (Genesis 2:23, NLT). Two becoming one in marriage involves uniting two whole and separate people into a new, God\-designed and God\-purposed life. The two shall become one flesh clause expresses the original purpose of marriage: to seal a permanent relationship between a husband and wife. Jesus spoke of this union in a conversation with the Pharisees about divorce: “But at the beginning of creation God ‘made them male and female. For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh.’ So they are no longer two, but one flesh. Therefore what God has joined together, let no one separate” (Mark 10:6–9; see also Matthew 19:4–6\). Marriage was intended to be an unbreakable, lifelong union. Termination of marriage in [divorce](grounds-for-divorce.html) was not considered before sin came into the world (Genesis 3\). The Bible teaches that all instances of separation and divorce were because of sin (Deuteronomy 24:1–4; Ezra 9—10; Malachi 2:14; Matthew 5:31–32; Luke 16:18\). When God said, “And the two shall become one,” His ideal objective was for the man and woman to join together in an inseparable and exclusive union. Husbands and wives become “[one flesh](one-flesh-marriage.html)” in sexual intimacy, as reflected literally in their children’s lives. A child is one, new, whole, individual and separate life created through the physical union of two people—a man and a woman. God’s idyllic design for the sexual union in marriage is to be exclusive: “Give honor to marriage, and remain faithful to one another in marriage. God will surely judge people who are immoral and those who commit adultery” (Hebrews 13:4, NLT; see also Ephesians 5:22–33; 1 Timothy 3:2, 12 and Titus 1:6\). Two becoming one in the sexual aspect of marriage means caring for and fulfilling one another’s physical needs with respect and mutual consent (1 Corinthians 7:1–5\), not exploiting one another (1 Thessalonians 4:3–7\), and delighting in one another (Proverbs 5:15–19; Ecclesiastes 9:9\). God’s design for physical intimacy in marriage is portrayed with beauty and dignity in the [Song of Solomon](Song-of-Solomon.html). Of course, oneness in marriage reaches far beyond the physical level. The original Hebrew word translated as “flesh” refers to much more than a person’s physical or sexual composition. It relates to the whole human existence. The biblical view of “one flesh” communicates a unity that covers every facet of a couple’s joint lives as husband and wife. In marriage, two whole lives unite together as one emotionally, intellectually, financially, spiritually, and in every other way. The “two shall become one” in purpose. They are so close that they function like one person, balancing each other’s strengths and weaknesses so that together they can fulfill their God\-given calling. In Scripture, marriage is viewed as a covenant relationship between a man and a woman (Malachi 2:14–16; Proverbs 2:16–17\). The two people become dependent on each other and responsible for one another. This human bond in marriage is a metaphor for God’s relationship with Israel (Ezekiel 16:8\) as well as a picture of the union between Christ and the church: “But whoever is united with the Lord is one with him in spirit” (1 Corinthians 6:17; cf. Ephesians 5:31–32\). Nevertheless, since the fall of humankind, the marriage relationship has failed to measure up to its God\-intended ideal. Apart from salvation in Jesus Christ and the Holy Spirit’s sanctifying work, husbands and wives cannot even begin to live in mutual harmony and accord. Yet, in Christ, believers discover the unconditional love of God (1 Corinthians 13:4–8\)—a supernatural love that enables them to make a lifelong commitment to care for their spouse as Christ loved His bride, the church, and sacrificed Himself for her (Ephesians 5:25\). The two shall become one flesh expresses the heart of the Bible’s concept of marriage. By entering into marriage, a husband and wife take solemn vows to become permanently one flesh—to love, honor, and cherish one another until they are parted by death.
Why does the psalmist ask, “Why have you forsaken me” (Psalm 22:1)?	Answer Psalm 22 is classified as a “prayer for help” composed by [King David](life-David.html). As with many other such prayers in the Psalms (see Psalm 2:1; 10:1; 13:1–2; 52:1; 74:1\), it begins with an anguished cry and hopeless complaint, posed as an appeal to God for help: “My God, my God, why have you forsaken me? Why are you so far from saving me, so far from my cries of anguish? My God, I cry out by day, but you do not answer, by night, but I find no rest” (Psalm 22:1–2\). David cries out to God for help but feels forsaken and in deep agony because God does not answer him. The double use of questions is a poetic tool that expresses the psalmist’s utter hopelessness and despair. David cannot comprehend why God has abandoned him. He is suffering both physically (Psalm 22:14–15\) and socially (verses 6–8\). Most disturbing to him is his apparent abandonment by God. David’s lifelong relationship with God appears to be broken. Yet even in his desolation, David prays, “My God, my God,” acknowledging his faith in God and dependence on Him, despite the Lord’s perceived distance and silence. Later, David declares outright his trust in the Lord: “Yet you are enthroned as the Holy One; you are the one Israel praises. In you our ancestors put their trust; they trusted and you delivered them. To you they cried out and were saved; in you they trusted and were not put to shame” (Psalm 22:3–5; see also verses 9–10\). David knows that God never forsakes His people (verses 22–24\). Over the centuries, scholars have noted the psalm’s intense tone, raising the possibility that it applied not just to one instance of suffering in David’s life but was meant to encompass all the abuses he suffered under [King Saul](life-Saul.html). While Psalm 22 was undoubtedly a personal petition for help by David, it also served as a congregational prayer during corporate worship of the whole community. The question, “Why have you forsaken me?” was meant to arouse interest in listeners, who would have wanted to know how the petition was answered. The psalm’s language was designed to give individuals a model for praying in times of extreme suffering and need. Like so many other psalms, it movingly expresses the common emotional experience of people who feel alone and afflicted. Hundreds of years in the future, Jesus hung on the cross, enduring His most intense moments of torment. He desperately needed His Father’s presence. In a loud voice, the Lord cried out the words that Jews had prayed for centuries, “‘Eli, Eli, lema sabachthani?’ (which means ‘My God, my God, why have you forsaken me?’)” (Matthew 27:46\). After experiencing the most horrific torture and left to die by evil men, Christ recited Psalm 22:1\. Joining with the multitude of humans in their affliction, Jesus became one with them in their suffering and cried out to God for help. Our fully God, fully human Savior identifies with us in every way, even in our weakest moments—even when we feel like God has abandoned us. Through Christ’s total identification with us, He gives us permission by His own example to pour out our hearts to God. Jesus shows us that trusting God means lifting up the very worst of life to God in prayer: “During the days of Jesus’ life on earth, he offered up prayers and petitions with fervent cries and tears to the one who could save him from death, and he was heard because of his reverent submission” (Hebrews 5:7\). Likewise, when Jesus cited the opening words of Psalm 22, he employed a tradition of the time that identified the entire passage, like quoting a chapter heading or book title. Jesus’ cry, “My God, my God, why have you forsaken me?” was analogous to a preacher today saying, “Remember the words of Psalm 22\.” As Jesus took on Himself the sins of all humankind, He acknowledged feeling abandoned by the Father, yet, like David, He still trusted in God. He knew that He was [fulfilling God’s purpose](why-Jesus-die.html) by laying down His life: “God made him who had no sin to be sin for us, so that in him we might become the righteousness of God” (2 Corinthians 5:21\). Jesus believed that God would not forsake Him in that endeavor. “[My God, my God, why have you forsaken me?](forsaken-me.html)” With these words, Jesus also beckoned His followers to make the connection and recognize Psalm 22’s prophetic implications. David had seen down through history to vividly portray the Messiah’s crucifixion (see verses 7, 14–18\). Thus, in calling attention to the psalm, Jesus showed once again that He Himself was the fulfillment of Old Testament Scripture.
How can we “rest in the Lord” (Psalm 37:7)?	Answer Rest in the Lord is a frequently used expression in the Bible. When the psalmist says, “Rest in the LORD, and wait patiently for Him” (Psalm 37:7, NKJV), he’s not talking about physical rest that involves taking a break from activity, relaxing, napping, or stopping to gather strength to continue or complete some physical undertaking. Rest in the Lord refers to a spiritual rest from confusion, worry, stress, useless human effort, and a break from all internal, external, mortal, and spiritual enemies. The Hebrew word translated as “rest” means “to be at peace,” “to be still,” “to be quiet or calm.” In place of “rest in the Lord,” some Bible translations say, “Be still before the Lord” (ESV and NIV), “Be silent before the Lord” (CSB), “Surrender yourself to the Lord” (GW), and “Be still in the presence of the Lord” (NLT). These versions convey the essential idea that to rest and be at peace, one must dwell in the presence of the Lord, surrendered to His lordship. In the Old Testament, God promised the people of Israel a life of peace in the [Promised Land](Promised-Land.html) and rest in His presence (Exodus 33:14; Joshua 1:13–15\). But this restful, peaceful living depended on the Israelites remaining faithful and obedient to God alone by keeping their covenant with Him. To those whose hearts strayed from Him, God said they would never enjoy His rest (Psalm 95:7–11\). Eventually, because of widespread disobedience and unfaithfulness, the nation of Israel was taken into [captivity in Babylon](Babylonian-captivity-exile.html). After returning from exile, once again, the promise of rest in the Lord’s presence was presented: “So do not be afraid, Jacob, my servant; do not be dismayed, Israel . . . For I will bring you home again from distant lands, and your children will return from their exile. Israel will return to a life of peace and quiet, and no one will terrorize them” (Jeremiah 30:10, NLT). But, again, the people failed to learn that resting in the Lord meant surrendering wholly to the Lord in righteous living: “The fruit of that righteousness will be peace; its effect will be quietness and confidence forever” (Isaiah 32:17\). In the New Testament, the book of Hebrews declares the good news that those who believe in Jesus Christ can [enter His rest](enter-Gods-rest.html): “God’s promise of entering his rest still stands, so we ought to tremble with fear that some of you might fail to experience it. For this good news—that God has prepared this rest—has been announced to us just as it was to them. But it did them no good because they didn’t share the faith of those who listened to God. For only we who believe can enter his rest” (Hebrews 4:1–3, NLT). As believers, we are not granted immunity from life’s storms, but we have a choice about how we react to those storms. Our natural tendency might be to run around frantically looking for help, trying to save ourselves from trouble. We can either respond frenetically or rest in the Lord’s presence. We can either waste our time worrying or trust in the Lord to take care of us. Jesus said, “Come to me, all of you who are weary and carry heavy burdens, and I will give you rest. Take my yoke upon you. Let me teach you, because I am humble and gentle at heart, and you will find rest for your souls. For my yoke is easy to bear, and the burden I give you is light” (Matthew 11:28–30, NLT). The writer of Hebrews also tells us that there is a future, final rest for believers in heaven (Hebrews 4:9–11\). In the meantime, we can rest in the Lord by taking everything—all our burdens, problems, and anxieties—to Him in prayer. We can tell God what we need even as we remember and thank Him for all that He has done for us already. As we do this—as we abide in Jesus Christ and God’s presence—He promises to pour into us a supernatural, incomprehensible peace to guard our hearts and minds (Philippians 4:6–7\). Right here and now, we can quiet ourselves, be still, and surrender ourselves to the Lord. We can see Him as Isaiah did, high and lifted up (Isaiah 6:1\). He is Sovereign over the whole earth, over our lives, and over every enemy, both internal and external, human and spiritual (Isaiah 46:9–11\). We can peacefully wait for Him. We can be steadfast, longing, and always looking to Him for help. This is how we rest in the Lord.
How is a winking eye trouble (Proverbs 10:10)?	Answer The wink of an eye is a facial gesture that communicates different meanings in different cultures. With a wink, someone can show affection, encourage a laugh, or share an inside joke or secret. In the Bible, a “winking eye” can indicate deceitfulness or dishonesty, as in Proverbs 10:10: “Whoever winks the eye causes trouble” (ESV). The winking eye is also a sign of craftiness, scheming, and malevolent conniving with other wicked companions. Still today, a person who winks a lot or can’t look someone directly in the eye strikes a chord of mistrust and suspicion. In Proverbs 10:10, the noun translated as “trouble” in the original language comes from a verb which means “to hurt” or “to cause pain” and typically denotes grief, sorrow, and other forms of mental pain and heart\-suffering. The one who winks causes trouble—irritation, anguish, and aggravation—because of his or her cunning and secrecy. A simple, straightforward paraphrase might be “If you conceal the truth from others, you will cause them to suffer.” In Proverbs 6:12–13, the “winking eye” describes a deceitful person who stirs up trouble and strife by sending out malicious signals: “What are worthless and wicked people like? They are constant liars, signaling their deceit with a wink of the eye, a nudge of the foot, or the wiggle of fingers” (NLT). The idea here, as in Proverbs 10:10, is that by winking the eye the wicked person signals his accomplices when to act or assist in implementing their secret, evil plan, which will be carried out through trickery and pretense. When put like this, it’s no wonder a winking eye means trouble. “Whoever winks his eyes plans dishonest things,” says Proverbs 16:30 (ESV). The proverb warns the reader to be on the alert for anyone with a winking eye. Don’t trust such a person because he or she is likely plotting to dupe you. If you see this sinister, unspoken “eye language,” it means something terrible is about to happen, so prepare yourself for trouble. Again, in Psalm 35:19, the term winking eye is used as a sign of insincerity and deceit: “Let not those rejoice over me who are wrongfully my foes, and let not those wink the eye who hate me without cause” (ESV). The New Living Translation conveys the meaning more clearly: “Don’t let my treacherous enemies rejoice over my defeat. Don’t let those who hate me without cause gloat over my sorrow.” Here the expression wink the eye means “to gloat gleefully.” Today’s English Version translates the phrase as “smirk with delight,” while the New English Bible renders it as “leer at me in triumph.” Everywhere “a winking eye” appears in the Bible, the gesture carries a negative implication of cunning, conniving deception. The same concept lies behind the English word hoodwinked. A con artist—one who is undoubtedly up to trouble—is a fitting example of the biblical description of one who “winks the eye.”
Where does my help come from (Psalm 121:1)?	Answer The Bible is awash with anguished cries for help from humans in need. While on a grueling, uphill pilgrimage to Jerusalem, the psalmist asked, “Where does my help come from?” (Psalm 121:1\). Suffering in desolation and misery, Job wondered, “Does not one in a heap of ruins stretch out his hand, and in his disaster cry for help?” (Job 30:24, ESV). Job later acknowledged, “I stand up in the assembly and cry for help” (Job 30:28\). “From deep in the realm of the dead I called for help,” prayed Jonah from his underwater prison cell inside the belly of a great fish (Jonah 2:2\). “Where can I go for help?” and “Where does my help come from?” These are universal appeals for help from within the heart of humanity. The resounding answer to this widespread plea is, “My help comes from the LORD, the Maker of heaven and earth” (Psalm 121:2\). Perhaps better than any other passage in the Bible, Psalm 121 illuminates how God, the [all\-powerful](God-omnipotent.html) Creator and [ever\-present](God-omnipresent.html) Protector, is the only real and trustworthy source of help for humankind. This collective human call for help is proof that people need a Savior (Romans 3:23\). We are born lost in our sin (Isaiah 59:2\). Yet, within the soul of every person, God has placed an awareness of lack, of needing something more—an internal, eternal longing (Ecclesiastes 3:11\). Deep inside, we know we cannot save ourselves (Romans 3:10–20; 4:1–12\). Our hearts cry out to God, “Rise up; come to our help! Redeem us for the sake of your steadfast love!” (Psalm 44:26, ESV). When the psalmist proffered the question, “Where does my help come from?” he was not asking from a place of perplexity or doubt. No, he spoke in prayerful expectation. He trusted that God the Creator was tirelessly watching over him, sleeplessly protecting him. He knew the help he longed for would come from the Lord: “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\). Sadly, the human tendency is to look for help in all the wrong places. We try to solve our problems in our own strength or according to the wisdom of the world. We phone our parents when we need someone to bail us out. We look to friends for companionship or a spouse to satisfy the longing in our souls. We seek success and self\-esteem from our careers. We turn to drugs and alcohol to fill the emptiness inside. We attempt to find happiness or even just ways to cope by experimenting with everything this world offers. But all these solutions fall short. What we need most is to cry out, “Help me, LORD my God; save me according to your unfailing love” (Psalm 109:26\). Like the prophet Isaiah, we can stand firm knowing where our help comes from, or better Whom it comes from: “Because the Sovereign LORD helps me, I will not be disgraced. Therefore, I have set my face like a stone, determined to do his will. And I know that I will not be put to shame” (Isaiah 50:7, NLT). The psalmist affirmed, “The LORD is your keeper; the LORD is your shade on your right hand. The sun shall not strike you by day, nor the moon by night” (Psalm 121:5–6\). No matter what we face, day or night, the Lord stands over us as a protective shield. Through every trial and storm, God is our constant shelter and refuge (Psalm 46:1; 91:1; Proverbs 18:10\). Our good and loving Lord will protect us from every evil (Psalm 121:7\). If a believer should ask you, “Where does my help come from?” You can offer them this remarkable assurance: At all times, no matter where you go, and for as long as you live, the Bible declares, “Your help comes from the Lord!” (Psalm 121:8\).
How can we “enter into His gates with thanksgiving” (Psalm 100:4)?	Answer In ancient Israel, when the people of God gathered at the temple to worship the Lord, they began by chanting this psalm: “Enter into His gates with thanksgiving, and into His courts with praise. Be thankful to Him, and bless His name” (Psalm 100:4, NKJV). The psalmist opened his chorus inviting fellow worshipers to share in his excitement and joyful exhilaration: “Make a joyful noise to the LORD, all the earth! Serve the LORD with gladness! Come into his presence with singing!” (verses 1–2, ESV). As a whole, the psalms focus on God much more than on human experiences. Perhaps better than any other portion of Scripture, [Psalms](Book-of-Psalms.html) guides us into worship and teaches us how to praise the Lord. Through the psalms, believers can come and meet the Lord in an extraordinary way. “Enter into His gates” is synonymous with coming into the Lord’s presence. As one commentator notes, moving into God’s presence is, in itself, “the first and fundamental human act that constitutes worship. . . . Psalm 100 initiates worship and sets forth a theology of worship” (Mays, J. L., Psalms, John Knox Press, 1994, p. 317\). Famously known as “The Old One\-Hundredth,” Psalm 100 teaches us to begin our encounters with God by giving sincere thanks and enthusiastic praise. It calls us to delight ourselves in God’s presence, to celebrate, shout, worship with gladness, and sing for joy. Why? Because the Lord is God! The undeniable answer appears in Psalm 100:3: “Know that the LORD, he is God! It is he who made us, and we are his” (ESV). We enter His gates—we come into His presence—by recognizing that He alone is God. Our thanksgiving finds its foundation and source in our intimate and personal relationship with the God of the universe. He is the source of our lives and the core of our being. He made us, and we belong to Him: “We are his people, the sheep of his pasture” (Psalm 100:3, NLT). As our [Good Shepherd](Good-Shepherd.html), He guides us, cares for us individually, tends to our needs, and protects us. “For the LORD is good,” continues the psalmist, “His steadfast love endures forever, and his faithfulness to all generations” (Psalm 100:5, ESV). Thanksgiving that finds its source in a deep, personal conviction of God’s exceeding goodness, enduring love, and timeless faithfulness will take us straight into His throne room. Our abiding, intimate [knowledge of God](knowing-God.html) enables us to “be thankful in all circumstances, for this is God’s will” for those who belong to Christ Jesus (1 Thessalonians 5:18, NLT). Along with knowing Him, realizing who we are in Him—the children of God (1 John 3:1\), the sheep of His flock (John 10:14\), members of His family (John 1:12–13\), and heirs of His kingdom (Romans 8:17\)—ushers us directly into His gates with thanksgiving. According to the psalmist, we can enter into His gates with thanksgiving by “serving the Lord with gladness” (Psalm 100:2; see also 1 Peter 4:8–11\). The apostle Paul expressed his gratitude in service: “I thank Christ Jesus our Lord, who has given me strength to do his work. He considered me trustworthy and appointed me to serve him” (1 Timothy 1:12, NLT). How else can we enter into His gates with thanksgiving? We can think about all the ways God has blessed us, saved us, transformed us, and [answered our prayers](does-God-answer-prayers.html)! We can thank Him in our own words. According to the psalmist, we can even shout our thanks if we want. We can enter His gates with thanksgiving by singing joyful worship songs like “Freedom Song” and “Blessed Be Your Name,” or hymns such as “To God Be the Glory” and “How Great Thou Art.” We can enter into His gates with thanksgiving by calling to mind Bible verses like Psalm 106:1: “Praise the LORD. Give thanks to the LORD, for he is good; his love endures forever.” We can lift aloud our voices and cry, “Bless the LORD, O my soul, and all that is within me, bless his holy name!” (Psalm 103:1, ESV). We don’t have to wait. We can bless the Lord any time and at all times. His praise can continually be in our mouths (Psalm 34:1\).
Why does the psalmist ask, “What is man that you are mindful of him” (Psalm 8:4)?	Answer When we consider Psalm 8:4 along with its surrounding verses, we see that the psalmist ([King David](life-David.html)) is praising the Lord for granting humans such a superior position in His creation. He writes, “When I look at your heavens, the work of your fingers, the moon and the stars, which you have set in place, what is man that you are mindful of him, and the son of man that you care for him?” (Psalm 8:3–4, ESV). In this passage, the Hebrew word translated as “man” refers to humanity in general and emphasizes the transience and weakness of humankind. When David looks at the vastness and splendor of the universe, human beings appear small and insignificant. Considering the majesty and permanence of the moon and stars God has created, David wonders, “What do human beings amount to, that You, O God, should take them into account?” Then he answers his own question: “Yet you made them only a little lower than God and crowned them with glory and honor. You gave them charge of everything you made, putting all things under their authority” (Psalm 8:5–6, NLT). In view of God’s handiwork and the limitlessness of His creation, David is awestruck by the Lord’s concern for human beings and the position He gave them to rule over creation. The all\-powerful God of the universe cares so deeply for us that He made us only slightly lower than Himself (or, as some translations have it, [than the angels](little-lower-angels.html)) and gave us authority over His creation. Psalm 8:4 echoes Genesis 1:26 and the triune Godhead’s decision to create humans [in His own image](image-of-God.html) and likeness and give them authority over all of God’s creation. Both passages communicate a biblical doctrine—that from the beginning God made humans to be His representatives on the earth and to have dominion over every other creature in His name. In the mind and heart of God, people are His foremost concern. Job makes the same observation, but with a different emphasis. Rather than being captivated by God’s attention, Job—caught up in his misery and suffering—wishes the Lord would leave him alone: “What is mankind that you make so much of them, that you give them so much attention, that you examine them every morning and test them every moment? Will you never look away from me, or let me alone even for an instant?” (Job 7:17–19\). The book of Hebrews makes striking use of Psalm 8:4: “For in one place the Scriptures say, ‘What are mere mortals that you should think about them, or a son of man that you should care for him? Yet for a little while you made them a little lower than the angels and crowned them with glory and honor. You gave them authority over all things.’ Now when it says ‘all things,’ it means nothing is left out. But we have not yet seen all things put under their authority. What we do see is Jesus, who for a little while was given a position ‘a little lower than the angels’; and because he suffered death for us, he is now ‘crowned with glory and honor.’” (Hebrews 2:6–9, NLT). The writer of Hebrews references the Old Testament passage to show that Jesus was truly human, [God incarnate](God-incarnate.html). Psalm 8:4 was fulfilled in Jesus Christ. Jesus humbled Himself and became a human being. In His earthly ministry, He was “a little lower than the angels” (Hebrews 2:7, 9\). As a man, He willingly experienced suffering and death, just as we do. But Jesus “tasted death for everyone” (verse 9, NLT). He took on our nature and became like us, but without the sin and rebellion that tarnish our existence. Through His death, Jesus broke the power of death for us: “Because God’s children are human beings—made of flesh and blood—the Son also became flesh and blood. For only as a human being could he die, and only by dying could he break the power of the devil, who had the power of death. Only in this way could he set free all who have lived their lives as slaves to the fear of dying” (Hebrews 2:14–15, NLT). Jesus became a human and died to set us free from death. Who are we mere humans that the supreme God of creation involves Himself so intimately with us? What do we learn from the psalmist’s question? “What is man that you are mindful of him?” celebrates the dignity and esteem of humans in the eyes of God despite their seeming insignificance. Even in our lowly state, God honors us greatly, so much so that He gave us authority over creation. What’s more, we learn that we are the center of His attention, the apple of God’s eye (see Deuteronomy 32:10; Zechariah 2:8; Psalm 17:8\). We are the Lord’s ultimate creation and masterpiece, created “anew in Christ Jesus, so we can do the good things he planned for us long ago” (Ephesians 2:10, NLT).
Why did God use a system of blessing and cursing with Israel (Deuteronomy 11:26)?	Answer To understand Israel’s blessing and cursing found within the [Mosaic Covenant](Mosaic-covenant.html), we should review a brief storyline. The Bible begins with the creation of all things (Genesis 1\), including humankind (Genesis 1:26–27\), who was in perfect relationship with God. Sin, however, brought death and separation from God (Genesis 3:15, 24\). Genesis then presents God calling out a people, beginning with Abram (Genesis 12:1–3\). These people, who would later be known as Israel, were to be distinct, [chosen by God](why-God-choose-Israel.html), and in a relationship with Him. Because of this people’s sinfulness, God gave them the Mosaic Law (Galatians 3:19\) to guide Israel and show their need for Christ. Within this Law, God created a system where obedience led to blessing and disobedience led to cursing (Deuteronomy 11:26; 27–28\). Deuteronomy 11:26 introduces this idea plainly, while Deuteronomy 27—28 details how this system is to work. The [book of Judges](Book-of-Judges.html) (and consequently Ruth; Ruth 1:1\) provides an example of how this model works. The book of Judges details a sin cycle that begins with Israel’s sinfulness, followed by their cursing or oppression, then their repentance, and then God’s deliverance through a judge. However, once the judge died, Israel would go back into a sinful lifestyle, resulting again in cursing (Judges 2:11–23\). While the people of Israel were in obedience, God blessed them mightily (Judges 3:11\), but He utilized various means to curse Israel whenever the sin cycle repeated (verses 12–14\). Why did God utilize this system of blessing and cursing? 1\) For the good of Israel: Whatever the specific reasons for the blessing and cursing, ultimately, Moses states that God’s commandments (of which the blessing and cursing are a part) are for the good of the people (Deuteronomy 6:24\). 2\) A reward for obedience: Throughout the Scriptures, God presents a reward for obedience (Genesis 2:6–7; Deuteronomy 11:27; 1 Corinthians 3:12–15; Revelation 22:12\). 3\) A rightful judgment for disobedience: God also presents judgment for disobedience throughout the Scriptures (Genesis 2:17; Deuteronomy 11:28; Romans 1:18; 1 Corinthians 11:30; Revelation 22:12\). 4\) A drive for repentance: The nation of Israel had a choice to make between life and death, blessing and cursing (Deuteronomy 30:19–20\). Obedience would lead to the blessing of a prosperous life in the Promised Land, and disobedience would lead to the curses mentioned earlier, which led to oppression, death by various means, and ultimately exile away from the Promised Land. As modeled in the book of Judges, these cursings would show the shortcomings of the people, resulting in a push for repentance and a restoration of their relationship with God. God demands obedience and holiness (1 Peter 1:15–16\). Blessing and cursing is not only a principle found within the book of Deuteronomy or with relation to Israel; it’s also a principle for Christians. While the Christian has been born again (1 Peter 1:3\) and positionally made holy (1 Peter 2:9\), the things done while living on earth will be [judged](judgment-seat-Christ.html)— things found to be obedience to God rewarded (or blessed), and those found to be disobedience to God burned up (or cursed), according to 1 Corinthians 3:12–15\. The biblical God is perfectly holy (Isaiah 6:3\) and demands all be the same (Isaiah 6:5; 1 Peter 1:15–16\). Whenever unholiness is found, the logical result is cursing. By God’s grace, Jesus became the curse for all those who have faith in Him and His work (Galatians 3:10–14\). Jesus died on a cross to be the sacrifice that bore the curses deserved by all of humankind, giving instead the blessing He earned to all those who have faith (2 Corinthians 5:21\). Paul states this grace should push the believer into a practice of godliness or holiness (Titus 2:11–15\).
What does it mean that “the Lord is my light and my salvation” (Psalm 27:1)?	Answer Psalm 27, a psalm written by David, is an example of Hebrew poetry. One element of Hebrew poetry prominent in this psalm is a grammatical structure known as [synonymous parallelism](synonymous-parallelism.html). For example, in the first verse of Psalm 27, the main idea and structure of the first line are synonymous with the idea and structure of the second, as shown below: Line 1: The LORD is my light and my salvation—whom shall I fear? Line 2: The LORD is the stronghold of my life—of whom shall I be afraid? Both the first and second lines focus on the Lord. In the first line, David describes the Lord as his light and salvation. In the second line, David describes the Lord as his stronghold or refuge. Both lines end with the same question phrased in a slightly different manner. This parallelism allows for a fuller understanding of the first line by looking at the immediate context of the second, and vice versa. A stronghold or refuge was a place of protection during a time of siege. The farmers and workers outside of the city would be particularly susceptible to attack as they would have been outside the city walls’ protection (Nehemiah 2:17; cf. Joshua 6:1–21\). So, those farmers and workers would run to the city for refuge and protection whenever battle came. Many cities also had a strong tower, which would have been an extra layer of defense. The strong tower would give protection to those within and allow those outside to identify the city’s location whenever a battle was imminent (see Proverbs 18:10\). This protection in the stronghold is why David can ask the question in Psalm 27:1, “Of whom shall I be afraid?” Much like God is a stronghold for David, He is also David’s light and salvation. Light is utilized to see and be aware of one’s surroundings amid the darkness. The idea of “light” is often used in Scripture as a metaphor for one’s deliverance, such as in Psalm 27:1\. Whenever Jesus makes the claim, “[I am the light of the world](light-of-the-world.html)” (John 8:12\), He is claiming that deliverance from darkness comes through Him. Salvation, as seen in Psalm 27:1, can also be thought of as deliverance. David utilizes three terms to describe God as the Deliverer: light, salvation, and stronghold. If God is David’s Deliverer, whom should he fear? According to the context of Psalm 27:1, David seems to be describing God as the Deliverer from physical enemies (verses 2–3\). However, the Christian has also received salvation and deliverance from his or her enemies. If you have faith in the person and work of Jesus Christ (1 Corinthians 15:3–5\), then God has bought you back or redeemed you. He has transferred you from the domain or authority of darkness to the kingdom of Jesus (Colossians 1:13–14\). Through Christ’s provision, the Christian has been equipped for protection through the “[full armor of God](full-armor-of-God.html)” (Ephesians 6:10–17\). Much as David can proclaim God is his light and salvation from the enemies surrounding him, the Christian can claim God is his light and salvation from the domain of darkness and eternal judgment (Ephesians 2:1–10\). “For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord” (Romans 6:23\).
How can I let the words of my mouth and the meditation of my heart be pleasing to God (Psalm 19:14)?	Answer Psalm 19, a psalm written by King David around 1000 BC, begins with a beautiful explanation of [general revelation](general-special-revelation.html)—that revealing result creation has due to how God created it—and ends with a request that the meditations of David’s heart would be pleasing to God. Creation reveals the glory of God (Psalm 19:1\), declares the works of His hands (Psalm 19:1\), and does all of this without words (Psalm 19:3\). The biblical God has created the universe and all that it contains in such a way that it constantly glorifies Him through events such as the sun rising and setting. As Romans 1 states, “Since what may be known about God is plain to them, because God has made it plain to them. For since the creation of the world God’s invisible qualities—his eternal power and divine nature—have been clearly seen, being understood from what has been made, so that people are without excuse.” God’s creative role rightfully gives Him all authority, as all things are His (Job 38—41\). With this authority, God gave laws and instructions to His people in the Mosaic Covenant, which David references in Psalm 19:7–11\. David describes the laws as perfect or complete, the legal notices as sure, the Lord’s instructions as right, the Lord’s commandments as pure, and the judgments as true, righteous, and desirable. As David describes these various aspects of the law of God, notice the synonymous nature of his concepts. Each is working through an aspect of the relationship David has with the law and with God. David then makes two requests of God: 1\) that God would forgive him of hidden faults, and 2\) that God would keep him from sins coming from arrogance and pride. He then concludes with the request that the meditations of his heart and words of his mouth would be pleasing to the Lord. David seems to be making a final request regarding his previous claims. Essentially, he’s saying, “Please let those things I have previously meditated upon and stated in this psalm be pleasing to you, Lord.” The idea of “[meditating](Bible-meditation.html)” in the Scriptures points to filling the mind with thoughts of something or someone. To empty the mind, as some might think of meditation, is not the biblical principle. For example, in Psalm 63, David parallels the idea of thinking and meditating (Psalm 63:6\). What David presents in Psalm 19 is a desire for God to be pleased with David’s thinking and, in turn, his speaking. Jesus also makes a connection between the words of the mouth and the meditation of the heart. He taught, “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. For the mouth speaks what the heart is full of” (Luke 6:45; cf. Matthew 12:34\). In the same way, David connects the mouth and the heart. Our words and our thinking are related. Both should be pleasing to the Lord. Paul mentions the idea of pleasing God multiple times in his writing. In Romans 12:2, Paul shows that the renewal of the mind is critical for personal transformation and the [understanding of God’s will](know-God-will.html), which is good, well\-pleasing, and perfect. He reiterates this idea in Colossians 1:9–10 as he prays that the Colossians would be filled with the knowledge of God’s will so that they could then do that which is pleasing to God. He also tells Timothy that the Scriptures are God\-breathed and profitable, making the man of God equipped to do every good work (2 Timothy 3:16–17\). These good works are what Christians were created anew in Christ to complete and are predestined by God (Ephesians 2:10\). The mind must be filled with that which is pleasing to God so that the mouth, and other body parts required for action, can also do what is pleasing to God. Like David states at the end of Psalm 19, we should desire for our thoughts or meditations to be pleasing to God. We can ensure pleasing thoughts by filling our minds with scriptural truth, and that will lead to words and actions that are also pleasing to Him.
What does it mean that a soft answer turns away wrath (Proverbs 15:1)?	Answer Soft is a word that can sometimes have negative connotations associated with weakness. However, that is not the case in Proverbs 15:1: “A soft answer turns away wrath, but a harsh word stirs up anger” (ESV). Here, the writer explains that a soft answer is the wiser choice whenever we must respond to a problem. The word translated as “soft” in the original language can also mean “gentle,” “tenderhearted,” “kindly,” and “having or showing a thoughtful or gentle nature.” Wrath means “fury” or “anger.” The proverb is teaching that a wise person will deal with problems gently. “A gentle answer deflects anger, but harsh words make tempers flare,” says Proverbs 15:1 in the New Living Translation. The central theme of the book of Proverbs is [wisdom](godly-wisdom.html). Its purpose is to show young seekers how to gain understanding and insight by developing a disciplined life and choosing to do what is right, just, beneficial, and fair. Wisdom, in essence, is a choice reflected in a person’s basic approach to life. Because of one’s values and commitments, the wise person chooses to live according to godly principles and make the right choices. He or she will pay close attention to the counsel and guidance offered in Scripture, applying God’s truth, and submitting to the Lord’s will. In Proverbs 15:1, the wise choice is presented first: “a soft answer turns away wrath.” Speaking a soft answer means responding with gentleness and patience in a way that defuses anger and keeps the situation from escalating. By contrast, “a harsh word stirs up anger.” The unwise choice is to respond unkindly, rashly, and in anger. Later, Solomon reiterates the wise and foolish options: “A hot\-tempered person stirs up conflict, but the one who is patient calms a quarrel” (Proverbs 15:18\). A gentle or soft answer turns away wrath by neutralizing a potentially tense or explosive situation. A harsh word does the opposite; rather than dissolving anger, it charges it up. James taught believers that operating in “human anger does not produce the righteousness that God desires” (James 1:20\). According to James, “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\). Wise Christians keep in mind that God calls us to be [peacemakers](blessed-are-the-peacemakers.html): “Blessed are the peacemakers, for they will be called children of God” (Matthew 5:9\). Choosing to promote and inspire peace requires other virtues encouraged in the Proverbs. “The plans of the diligent lead to profit,” says Proverbs 21:5\. It takes forethought, diligence, and planning to be ready to take on the role of peacemaker in challenging or heated circumstances. We must daily “put on the Lord Jesus Christ, and make no provision for the flesh, to gratify its desires” (Romans 13:14, ESV). To be ready with a soft answer that turns away wrath, we must make the daily choice to nurture and develop patience, kindness, gentleness, and self\-control (Colossians 3:12; Galatians 5:22\).
What are Septuagesima, Sexagesima, and Quinquagesima Sundays?	Answer Quinquagesima Sunday is the Sunday before [Lent](what-is-Lent.html) begins on [Ash Wednesday](Ash-Wednesday.html). Sexagesima Sunday is the second Sunday before Lent. Septuagesima Sunday is the third Sunday before Lent. These names for the three Sundays immediately preceding Lent are no longer commonly used in the Christian liturgical calendar except in the traditional Latin Mass of the [Roman Catholic Church](Roman-Catholicism.html). The word quinquagesima means “fiftieth” and refers to the Sunday that is 50 days before Easter if you include Easter Sunday in the count. The word sexagesimal means “sixtieth” and refers to the Sunday that is 56 days before Easter. The word septuagesima means “seventieth” and refers to the Sunday that is 63 days before Easter. Why were Sexagesima Sunday and Septuagesima Sunday given those names when they are not 60 or 70 days before Easter? The most common speculation is that they were given those names in connection to Quinquagesima Sunday, which is 49 or 50 days from Easter, depending on how you count. What is the purpose of these liturgical Sundays? Some claim that early Christians did not fast on Saturdays or Thursdays during Lent. So, to get a full forty days of fasting in before Easter, they had to begin fasting three Sundays, or seventeen days, before Ash Wednesday. Others use Septuagesima to mark the beginning of the [Carnival](what-is-Carnival.html) season. Whatever the case, Septuagesima Sunday, Sexagesima Sunday, and Quinquagesima Sunday are not mentioned in the Bible. There is no biblical significance to the three Sundays preceding Ash Wednesday and Lent considering the fact that Ash Wednesday and Lent are not mentioned in the Bible. Christians are free to fast on these days, or celebrate on these days, or treat them the same as any other day, based on their own convictions (Romans 14:5\-6\).
What does it mean that the blood is the life (Deuteronomy 12:23)?	Answer Long before modern science proved that blood carries the essential elements of life throughout the body, God instructed the Israelites, “Be sure you do not eat the blood, because the blood is the life, and you must not eat the life with the meat. You must not eat the blood; pour it out on the ground like water” (Deuteronomy 12:23–24\). Why did God command the Israelites not to [eat meat with the blood still in it](eating-meat-with-blood.html)? Several reasons exist, and a combination of these most likely explains the prohibition. Today we know for a fact that “blood is the life.” No other natural ingredient or man\-made material can replace blood as the means of sustaining life. To the ancient Israelites, blood was the emblem of life and equivalent to life itself. As the fluid of life, the blood of animals belonged to God, the giver of life: “But you must not eat meat that has its lifeblood still in it” (Genesis 9:4; see also Genesis 2:7; Job 33:4; Psalm 139:13\). Blood was never to be consumed as common food; when a sacrifice was offered, the blood was drained and offered to God on the altar (Leviticus 17:14\). Looking at the question from a purely practical standpoint, God may have been concerned with the physical well\-being of the Israelites when He said, “Do not eat the blood, because the blood is the life.” We now know that many diseases are potentially contained in the blood and can be transmitted throughout the body and to other people. Certain meats, if not cooked thoroughly, can cause illness if consumed. So a secondary reason God may have forbidden the eating of meat with the blood still in it may have been to promote good health. In Deuteronomy 12, God began teaching the Israelites about the covenant governing His relationship with them. He zeroed in on worship with detailed stipulations about how His people ought to love, honor, and glorify the Lord their God. The worship of Yahweh, the one true God, was to be distinct and set apart from the worship of pagan deities and idols. Among ancient pagan cultic rituals was the practice of drinking the blood of sacrificed animals—and even the blood of human sacrifices. Some pagan tribes consumed their victims’ blood because they believed it possessed their enemies’ might and power. So the Lord’s command not to eat meat with the blood in it would have been to set God’s people wholly apart from these godless, idolatrous, and atrocious customs. In the early church, believers were also encouraged to avoid such pagan associations: “Write and tell them to abstain from eating food offered to idols, from sexual immorality, from eating the meat of strangled animals, and from consuming blood. For these laws of Moses have been preached in Jewish synagogues in every city on every Sabbath for many generations” (Acts 15:20–21, NLT) In Leviticus 17:10–12, we learn that blood was God’s ordained means of atonement: “I will set my face against any Israelite or any foreigner residing among them who eats blood, and I will cut them off from the people. For the life of a creature is in the blood, and I have given it to you to make atonement for yourselves on the altar; it is the blood that makes atonement for one’s life. Therefore I say to the Israelites, ‘None of you may eat blood, nor may any foreigner residing among you eat blood.’” Blood represented the life of the animal. When the blood was spilled, the animal’s life was terminated. Sacrificing an animal’s life in place of one’s own life satisfied God’s price or payment for sin. The spilled blood of the guiltless substitute animal offered on the altar served as payment for the people’s sins (Leviticus 16:15\). Thus, the shedding of blood was an act of atonement. Blood as the symbol of life had to be treated with honor. The Israelites were forbidden to eat meat with the blood still in it because consuming blood would have violated or denigrated the sacred act of atonement by which humans are made right with God. Consuming the blood would have disregarded its divinely ordained purpose. Instead, the people were to bring each animal to the tabernacle entrance for the priest to offer to God on the altar. This Old Testament act of atonement pointed forward to the shedding of Jesus Christ’s blood on the cross for the forgiveness of sins: “Just think how much more the blood of Christ will purify our consciences from sinful deeds so that we can worship the living God. For by the power of the eternal Spirit, Christ offered himself to God as a perfect sacrifice for our sins” (Hebrews 9:14, NLT; see also Hebrews 10:1–18\). Each time an animal was sacrificed on the altar and its blood poured out, it communicated a picture of the Savior. Jesus Christ suffered in our place. His blood is the life that was given so that we might have eternal life. Jesus told His disciples, “Unless you eat the flesh of the Son of Man and drink his blood, you cannot have eternal life within you. But anyone who eats my flesh and drinks my blood has eternal life, and I will raise that person at the last day” (John 6:53–54, NLT). Considering the law against eating blood, the thought of consuming Christ’s flesh and drinking His blood would have been shocking to His followers. Jesus’ statement certainly got their attention. But Jesus wasn’t speaking literally; He was talking about His work of redemption (see John 6:32–35, 41, 47–58\). Believers in Jesus Christ are cleansed, forgiven, made right with God, and freed from the power of sin through the shed blood of the spotless [Lamb of God](Jesus-Lamb-of-God.html): “For God presented Jesus as the sacrifice for sin. People are made right with God when they believe that Jesus sacrificed his life, shedding his blood” (Romans 3:25, NLT; see also 1 John 1:7; 5:11; Ephesians 1:7\). Christ’s blood is truly “the life” for those who believe in Him and receive His life.
Why does the Preacher conclude, “All is vanity” (Ecclesiastes 12:8)?	Answer In Ecclesiastes 1:2 and again in 12:8, we find this curious observation: “Vanity of vanities, says the Preacher; all is vanity” (ESV). Today, when we hear the word vanity, we think of pride, conceit, and an exaggerated opinion of and attention to oneself. But here in the [book of Ecclesiastes](Book-of-Ecclesiastes.html), the word vanity is correctly understood as “meaningless,” as rendered by the New International Version: “‘Meaningless! Meaningless!’ says the Teacher. ‘Utterly meaningless! Everything is meaningless.’” [Vanity](Bible-vanity.html) is a key word in the book of Ecclesiastes, appearing 34 times. The original Hebrew word means “breeze,” “breath,” or “vapor” and speaks of the fleeting nature of things. It is translated as “meaningless,” “futility,” and “pointless” in various Bible versions. How did this biblical preacher’s determined search to make sense of life lead him to conclude that there is no meaning or purpose to human existence? The author of the book of Ecclesiastes, who refers to himself as the “Preacher” (KJV, ESV) or “Teacher” (NIV, HCSB), is King David’s son Solomon. To understand Solomon’s ruling that “all is vanity,” we must study the phrase within its written context. Ecclesiastes is unique from any other book in the Bible. Written by Solomon in the later years of his life, its central theme is the pointlessness of human activity and human goals apart from God. During this season of his life, Solomon attempted to understand life using human reason and intellect. His exploration stemmed from a perspective of worldly wisdom based on available information from the physical realm. Solomon may have been out of fellowship with God when he wrote Ecclesiastes or thinking back on such a time. Like many worldly philosophers, separated from God and His divine revelation, Solomon concluded that nothing in life has significance. The human experience has no purpose. Solomon’s search proved futile based on one pivotal detail—his pursuit was limited to the finite span of life humans experience here on earth. Apart from God, His revelation of Himself, and His purposes, our lives are indeed vacant and void of meaning. Anything that lacks eternal value has no real value at all. Ecclesiastes speaks to those times when life seems empty or doesn’t make sense. Our human experiences are often bewildering and confusing. Wicked people succeed while the righteous suffer, and horrible injustices are all around (Ecclesiastes 3:16; 4:1–5\). Ultimately, life and all of our human endeavors are pointless in themselves. Like Solomon, if we look for meaning and purpose apart from God, our quest will end in frustration. Only through a relationship with God in Jesus Christ do we discover our true purpose and destiny. God exists outside these momentary years of mortal life on earth, and in Him our future extends far beyond this finite world: “For this is how God loved the world: He gave his one and only Son, so that everyone who believes in him will not perish but have eternal life” (John 3:16, NLT). We are made in the [image and likeness of God](image-of-God.html) to be His representatives on the earth (Genesis 1:26\). In Him, we discover who we are and what we made for: “For we are God’s masterpiece. He has created us anew in Christ Jesus, so we can do the good things he planned for us long ago” (Ephesians 2:10, NLT). In the eyes of God, every human life has tremendous value and significance. We are His most precious possessions and the center of His attention (Deuteronomy 32:10; Zechariah 2:8; Psalm 17:8\). When God is present in our lives, He becomes our source and our treasure—the meaning and purpose of our lives. When we “think about the things of heaven, not the things of earth,” we discover “real life” that “is hidden with Christ in God” (Colossians 3:2–3, NLT). Just as many humans do, Solomon sought [meaning in life](meaning-of-life.html) outside of God’s will and apart from His presence. His search ended in vanity, or emptiness. But in Jesus Christ, who is “the way and the truth and the life” (John 14:6\), the believer’s search culminates in everything: “Seek the Kingdom of God above all else, and live righteously, and he will give you everything you need” (Matthew 6:33, NLT). In the Lord, our work has meaning: “So, my dear brothers and sisters, be strong and immovable. Always work enthusiastically for the Lord, for you know that nothing you do for the Lord is ever useless” (1 Corinthians 15:58, NLT). Solomon closed Ecclesiastes in the same place he started. “All is vanity” bookends his journey, underscoring the emptiness and futility of life without God. When we focus only on this earthly life—“everything going on under the sun”—it does seem pointless, “like chasing the wind” (Ecclesiastes 1:14, NLT). But when we know God through a relationship with Jesus Christ, we receive abundant life in His kingdom and a heavenly treasure worth far more than all the world’s silver and gold (Acts 3:6; Matthew 6:19–21; 1 John 5:11–13\).
Why does Paul say we should mind our own business (1 Thessalonians 4:11)?	Answer In 1 Thessalonians 4:11–12 Paul encourages believers to “make it your ambition to lead a quiet life: You should mind your own business and work with your hands, just as we told you.” Earlier in the letter, Paul commends the Thessalonians for their faith, hope, and love (1 Thessalonians 1:3\). Those three are identifiable characteristics of maturity, so it was quite a compliment that Paul would say that the Thessalonians were demonstrating [faith, hope, and love](faith-hope-love.html). In 1 Thessalonians 1:8 Paul observes that the Thessalonians’ faith was so strong that he didn’t need to instruct them about faith, but he sent Timothy to them in order to encourage them in their faith (1 Thessalonians 3:2\). Timothy brought back good news about their faith and their love (verse 6\). In fact, they were so effective at loving one another that Paul says he doesn’t need to write anything more (1 Thessalonians 4:9\). But it is interesting that, while Timothy brought back news of their faith and love, Paul didn’t mention their hope. The Thessalonian believers understood some important details of biblical prophecy (for example, see 1 Thessalonians 5:1\), but in 1 Thessalonians 4 and 5, Paul focuses his writing on encouraging them in their [hope](Bible-hope.html). They needed to be encouraged in their hope because they were going through difficulty (as we all do at times), and Paul wanted them to be able to be strong even in tough times. In 1 Thessalonians 4:13 Paul explains that he didn’t want them to be uninformed about the future—specifically, what happens when a believer dies and what happens when Jesus returns. Paul didn’t want them to grieve as those who have no hope. Paul understood that, in order to be strong in hard times (like when a loved one dies), it is important to know and rely on God’s promises. After commending the Thessalonians for their love (1 Thessalonians 4:9\), Paul challenges them to show love even more. In the context Paul provides three reasons that we should mind our own business. In 1 Thessalonians 4:12 he offers two reasons: “So that your daily life may win the respect of outsiders and so that you will not be dependent on anybody.” As their testimony of faithfulness was evident, it would be good for people to see the Thessalonians taking care of their own responsibilities and further earning the respect of those observing. Paul wanted them to be a good testimony. Second, by minding their own business and working with their hands, they would provide for themselves and not be indebted to or reliant on someone else to do that work for them. By putting this exhortation in the context of being more loving, Paul is helping us understand that our taking care of our own responsibility is an expression of love toward others because we are not putting the burden for our welfare on somebody else. Finally, there is a third reason Paul tells the Thessalonians to mind their own business and work with their hands. Apparently, there were some who thought that maybe the day of the Lord had begun, and they had stopped meeting their responsibilities. In 2 Thessalonians 3:7–11 Paul speaks against those who had done this. Part of Paul’s prescription for this bad behavior was to reiterate and further explain what he had told them in his first letter about the return of Jesus (in the [rapture](rapture-of-the-church.html)) and the [day of the Lord](day-of-the-Lord.html) (what follows after the rapture). The Thessalonians could have a strengthened hope by understanding what God was planning to do, and that would help them prioritize and use their time and resources wisely. The same thing is true for us today. By having a mature faith, love, and hope, we can make wise decisions and take care of what God has given us to take care of—we can mind our own business, focusing on what He has given us to do, and not be knocked off balance even when times are difficult.
What does it mean that God’s grace is sufficient (2 Corinthians 12:9)?	Answer Paul had many things about which he could have boasted. His experiences were incredible. He lists some of them in 2 Corinthians 11:22–28 to illustrate that, while he above others might have reason to boast in his own flesh—his experiences and his abilities—he would only boast in Christ. Paul recognizes that we have no real power in ourselves except for Christ in us, and he explains in Philippians 3:4–7 that, even though he has quite a list of impressive achievements, he counts all those as loss for the sake of Christ. They are worthless—even having negative value—in comparison to the joy of [knowing Christ](knowing-Jesus.html). In 2 Corinthians 12:1 Paul provides an example of how a person should not find his or her identity and confidence in personal achievements because only [God’s grace](grace-of-God.html) is sufficient. While showing mercy means not giving to someone what he does deserve, showing grace means giving to someone what he doesn’t deserve. God shows grace in giving us life and providing for us and strengthening us for the path ahead. That grace is sufficient—it is all we need. To illustrate the principle, Paul tells of a man who was caught up to the [third heaven](Paul-third-heaven.html) and saw and heard indescribable things. This man was remarkably privileged, and it seems apparent in the context that Paul is talking about himself. He adds that, because of the greatness of the revelations he was given, he was also given a thorn in his flesh that would keep him from exalting himself (2 Corinthians 12:7\). While Paul tells us very little about the nature of this “thorn” (what he also refers to as a messenger from Satan), he makes clear that its purpose was to help ensure his humility. Paul begged God that this thorn might go away, and God repeatedly said no to Paul’s request. God’s response to Paul is found in 2 Corinthians 12:9—“My grace is sufficient for you, for my power is made perfect in weakness.” God was reminding Paul that the strength behind Paul’s ministry was not Paul’s experiences or abilities, nor was it the absence of difficulty. On the contrary, Paul’s ability to be faithful in ministry and survive incredibly difficult times was due to God’s grace. God’s grace is sufficient. When we are weak, God’s strength is even more evident. Paul could rejoice and boast in God because Paul knew the power that God exerted in Paul’s life through God’s grace. Paul could then boast in God’s strength, recognizing that, even when we are weak, God is strong. He provides the strength for us to withstand whatever challenges are before us. Paul illustrates this same idea in Philippians 4:11–13\. He explains that he has learned how to be content in any circumstance no matter how severe. When things are going well or when things are going badly, Paul knows that contentment doesn’t come from circumstances—contentment comes from recognizing that we can do whatever God intends for us to do through Christ who strengthens us. God is so gracious to provide strength when it is needed so that we can find our identity, our confidence, and our contentment in Him. This is what God meant when He said that His grace is sufficient—it is all we need.
Why are we supposed to give thanks in everything (1 Thessalonians 5:18)?	Answer In a very practical section of Paul’s first letter to the Thessalonians, he encourages his readers to give thanks in everything (1 Thessalonians 5:18\). In the immediate context, he had exhorted them to rejoice always (verse 16\) and to pray without ceasing (verse 17\). These are recognizable characteristics of a person who is encouraged and growing in his or her faith. The first two are easy enough to understand—being joyful and prayerful are not complex ideas. But Paul’s instruction that the Thessalonian believers should give thanks in everything presents a unique challenge. It is worth noting that Paul doesn’t tell them to give thanks for everything. The preposition used in 1 Thessalonians 5:18 is the Greek en, which is best translated by the English preposition in. Paul isn’t telling them they must be thankful for the difficulties they were encountering; instead, he is challenging them to be thankful in any circumstance. Paul recognized that the secret of [contentment](Bible-contentment.html) isn’t found in circumstances. Rather, there is contentment in recognizing it is Christ who strengthens us for whatever we might face (Philippians 4:11–13\). It is also evident that God allows things in our lives to help us grow to be more like Christ—in fact, that pursuit ([Christlikeness](Christ-like.html)) is the primary purpose God has for us in sanctification (being set apart or holy). If God works all things together for the good of those who love Him (Romans 8:28\) and that good is that we would be more like Christ (verse 29\), then we can expect that He even uses hardship in our lives to help shape us to be more like Him. Because He works for that purpose in our lives, we can be filled with gratitude, knowing that there is purpose even in the difficulties we can’t understand. In Romans 5:3 Paul uses even stronger language than he uses in 1 Thessalonians 5:18—he explains that we can exult or rejoice even in suffering because of what the suffering produces in us. Suffering brings [perseverance](Bible-perseverance.html); perseverance develops proven or tested character; character that has been tested develops hope; and God’s kind of hope never disappoints. If God can use suffering and trials that way, to help us mature, then those experiences are worth it. Like Paul encourages the Corinthians, the momentary afflictions we encounter in this life are producing what he calls an “eternal weight of glory” (2 Corinthians 4:17\). Paul adds that the sufferings we encounter today are nothing compared to the glory we will see in the future (Romans 8:18\). In other words, it is all worth it. If we have this kind of big\-picture perspective, we can give thanks in everything because we understand how God is using those things in our lives to grow us now and in the future. Jesus illustrates the principle for His disciples in John 16:21: the pain of childbirth is exceedingly severe, and during labor it might not seem worth it at all. But when a mother holds her newborn, she is no longer considering the pain but only the joy that has been produced. In the same way, we can [give thanks](giving-thanks-to-God.html) in all things, knowing that the difficulties, hardships, and sufferings are like the pains of labor, and that the outcome of proven character and certain hope is like holding the newborn baby. There is power in understanding what God has revealed about how He causes us to grow. His methods may be painful at times (see Hebrews 12:7–11\), but the outcome is the peaceful fruit of righteousness. When our perspective is informed by His Word, giving thanks in everything makes perfect sense.
What does it mean that “your house is left to you desolate” (Matthew 23:38)?	Answer At the end of Matthew 23, as Jesus excoriates the [scribes and Pharisees](scribes-and-Pharisees.html) for their behavior, He says, “Look, your house is left to you desolate” (verse 38\). Jesus spoke this prophecy regarding the destruction of the temple in Jerusalem. There is a twofold meaning of the temple being left desolate or abandoned. First, Jesus—who is God in human form—was departing from the temple for the last time, leaving it deserted of the divine Presence. God was forsaking their beautiful house of worship, leaving it spiritually empty and ripe for destruction. In Matthew 23:39, Jesus promises the Jews that they will see Him no more “until you say, ‘Blessed is he who comes in the name of the Lord.’” At that time, Israel will be saved, and the Jews will be converted to faith in their true Messiah (see Romans 11:25–27\). The second meaning of “your house is left to you desolate” refers to the physical destruction of the temple, which would be desolated in just forty years when the Romans invaded Jerusalem in AD 70\. Shortly after Jesus’ pronouncement that “your house if left to you desolate,” His disciples pointed to the buildings of the temple, noting how wonderful the architecture and adornments were. They must have been shocked to hear Jesus describe the future state of the temple: “These things which you see—the days will come in which not one stone shall be left upon another that shall not be thrown down” (Luke 21:6\). Such was the sad desolation in store for Jerusalem, the temple, and the people who rejected their Messiah. About a week prior to Jesus’ statement that “your house is left to you desolate,” He had [cleansed the temple](temple-cleanse.html). At that time, Jesus had said, “It is written, ‘My house is a house of prayer,’ but you have made it a ‘den of thieves’” (Luke 19:46\). The difference between My house and your house is striking. The temple belonged to God, but evil men had profaned it, requiring Jesus’ cleansing. Then, as Jesus exited for the last time, He called it “your house”—that is, it was no longer God’s, but theirs. They had wrested control of God’s house and objected to the Lord’s right to oversee it. In return, God forsook it, leaving it open to devastation. Jesus got no satisfaction out of this sad prediction regarding the great temple. In fact, He lamented its destruction and especially the fate of the people: “Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how often I have longed to gather your children together, as a hen gathers her chicks under her wings, and you were not willing” (Matthew 23:37\). Luke describes how Jesus wept over the terrible fate that awaited the city and its inhabitants (Luke 19:41\). Historical records, including those of [Josephus](Flavius-Josephus.html), describe in detail the Roman invasion, affirming that Jesus’ prophecy, “your house is left to you desolate,” came true.
What is the meaning of “the eyes of the Lord” in the Bible?	Answer The eyes of the Lord is an [anthropomorphic expression](anthropomorphism.html), meaning that it attributes humanlike qualities to God. God, who is spirit (John 4:24\), does not have a physical body with eyes and ears, or arms and legs. The [omniscience of God](God-omniscient.html) is most often the intended implication of the eyes of the Lord, as seen in Proverbs 15:3: “The eyes of the LORD are everywhere, keeping watch on the wicked and the good.” Nothing and no one in heaven and on earth can escape being observed by the watchful, all\-pervading eyes of the Lord. God is always assessing, appraising, overseeing, superintending, and safeguarding His creation. God sees all people and knows all people, both the evil and the righteous. Since the eyes of the Lord are everywhere, so too is His presence. Thus, the idiom also expresses [God’s omnipresence](God-omnipresent.html): “For the eyes of the LORD range throughout the earth to strengthen those whose hearts are fully committed to him” (2 Chronicles 16:9\). The eyes of the Lord conveys the all\-knowing, all\-seeing limitlessness of God, and yet at the same time His personal, ever\-caring nature. The Bible tells us that God is always paying attention to our needs: “The eyes of the LORD are on the righteous, and his ears are attentive to their cry” (Psalm 34:15\). Believers can count on the individual, intimate care and concern of a loving God: “But the eyes of the LORD are on those who fear him, on those whose hope is in his unfailing love” (Psalm 33:18\). The eyes of the Lord often indicates His recognition and the bestowing of His favor: “But Noah found favor in the eyes of the LORD” (Genesis 6:8; see also 1 Peter 3:12\). Likewise, the phrase frequently expresses His protection: “It is a land the LORD your God cares for; the eyes of the LORD your God are continually on it from the beginning of the year to its end” (Deuteronomy 11:12\). The heavenly Father keeps a fond eye on His children: “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\). The Bible tells us that God sees everything: “Nothing in all creation is hidden from God’s sight. Everything is uncovered and laid bare before the eyes of him to whom we must give account” (Hebrews 4:13; see also Psalm 11:4\). The Lord’s field of vision is omnidirectional and unrestricted. Nothing we do can be hidden or kept secret from Him. Closed doors and locked chambers will not obscure His vision. He sees everything, including our sins, which displease Him, and the depravity of the world, which breaks His heart (Jeremiah 17:9–10\). In His sovereign knowledge and foresight of all things, God is never caught off guard or taken by surprise. Nothing happens to Him or to His children unexpectedly. We may find ourselves in difficult circumstances, but we can rest assured that [God is in control](God-is-in-control.html). As the psalmist reassures, God will be there with us: “If I go up to the heavens, you are there; if I make my bed in the depths, you are there. If I rise on the wings of the dawn, if I settle on the far side of the sea, even there your hand will guide me, your right hand will hold me fast. If I say, ‘Surely the darkness will hide me and the light become night around me,’ even the darkness will not be dark to you; the night will shine like the day, for darkness is as light to you” (Psalm 139:8–12\). The concerned and compassionate eyes of the Lord are always on us, penetrating even our darkest night. From the moment we are conceived and every day thereafter, He sees us (Psalm 139:16\). The Lord keeps His eyes on His children to protect and preserve them and lead them home. May we pray daily for the Lord to equip us “with everything good” so that we “may do His will, working in us that which is pleasing in His sight through Jesus Christ” (Hebrews 13:20–21\).
What does it mean that God “will be a wall of fire” around Jerusalem (Zechariah 2:5)?	Answer In Zechariah 2:5, God sends a message to the Israelites through the [prophet Zechariah](prophet-Zechariah.html), saying, “I myself will be a wall of fire” around Jerusalem. The “wall of fire” symbolically refers to God’s protection and presence. To better understand the phrase in its biblical context, we must turn to the book of Zechariah for some background. Zechariah’s prophetic ministry was set in the time after the people of Israel had experienced [captivity in Babylon](Babylonian-captivity-exile.html). While in exile, their homeland had been laid waste and completely taken over by foreign nations. Zechariah served a small population of returned Jews living within the ruined city of Jerusalem. The Israelites were re\-organizing to resume their work of rebuilding the temple in Jerusalem. The initial reconstruction had already begun (Ezra 3:10–12\) but was stopped when opposition from neighboring enemies arose (Ezra 4:4–5\). So Zechariah, along with the prophet Haggai, encouraged the Jews to restart their efforts (Ezra 5:1–2; Zechariah 4:9\). It was at this time that Zechariah experienced a series of [night visions](visions-in-Zechariah.html). The third vision (Zechariah 2:1–13\) highlights the significance of Jerusalem in God’s restoration plan for Israel. In this vision, a man begins to measure the city’s perimeter to reconstruct its ruined walls. But an angel stops him with a message from the Lord: “Run, tell that young man, ‘Jerusalem will be a city without walls because of the great number of people and animals in it. And I myself will be a wall of fire around it,’ declares the LORD, ‘and I will be its glory within’” (verses 4–5\). Part of the message of the vision is that God’s plans and purposes stretch beyond the boundaries of what humans believe is possible (Matthew 19:26\). The Lord’s plan for the future of Jerusalem involved an exceedingly large population dwelling in safety and security. The vision tinged not only the current rebuilding of the city but also pointed to the [New Jerusalem](new-jerusalem.html)—a future, heavenly city protected not by stone walls but by God’s powerful, all\-consuming presence (Revelation 21:1–4\). In ancient times, a city without walls was vulnerable to enemy attacks (Ezekiel 38:11\). The “wall of fire” around Jerusalem in Zechariah’s vision illustrated God’s protective presence. When the Babylonians demolished Jerusalem and its temple, it had nothing to do with the city’s physical fortifications. The city was overtaken because God had withdrawn His shielding presence (Ezekiel 10:18–19\). Thus, the primary message of this vision is that God’s people should be encouraged, because God Himself would be “a protective wall of fire around Jerusalem.” Likewise, God promises that He Himself will be the glory filling the inside of the city (Zechariah 2:5\). The vision continues with the Lord reassuring His people, “Anyone who harms you harms my most precious possession. I will raise my fist to crush them, and their own slaves will plunder them” (verses 8–9, NLT). “Shout and rejoice, O beautiful Jerusalem, for I am coming to live among you,” promises the Lord (verse 10, NLT). Throughout the Old Testament, fire is associated with the Lord’s presence. The Lord speaks to Moses through a burning bush (Exodus 3:1–22\). God appears as a consuming fire at the summit of Mount Sinai (Exodus 24:17\). The Lord’s presence materializes as “a pillar of fire” to lead and guide the Israelites (Exodus 13:21–22\). In the New Testament, the writer of Hebrews says that “our God is a consuming fire” (Hebrews 12:29, ESV) and His angelic messengers are “a flame of fire” (Hebrews 1:7\). On the Day of Pentecost, the Holy Spirit rested on the disciples as “tongues of fire” (Acts 2:3\). When we remember God’s promise to be a wall of fire around Jerusalem, we can be assured that He takes care of His own. We can believe the Lord’s protection and the fullness of His life and power dwelling within us (Romans 8:11\). By His power, He accomplishes infinitely more than we can imagine (Ephesians 3:19–20\). What’s more, God’s pledge to be a wall of fire around Jerusalem makes us look forward with hope to a glorious future city: “And now the LORD says: I am returning to Mount Zion, and I will live in Jerusalem. Then Jerusalem will be called the Faithful City; the mountain of the LORD of Heaven’s Armies will be called the Holy Mountain” (Zechariah 8:3, NLT).
What does the Church of God (Anderson, Indiana) believe?	Answer The Church of God (Anderson, Indiana) was founded in 1881 by Daniel Warner and others who “sought to forsake denominational hierarchies and formal creeds, trusting solely in the Holy Spirit as their overseer, and in the Bible as their statement of belief” (“Our History,” www.jesusisthesubject.org/our\-history, accessed 2/3/21\). Warner’s goal was to promote unity and holiness among God’s people. The Church of God (Anderson, Indiana) bears no direct historical connection to the [Church of God (Cleveland, Tennessee)](Church-of-God.html) or other COG groups, although they are all part of the [Holiness movement](Holiness-movement.html). The Church of God (Anderson, Indiana) does not publish an official creed or doctrinal statement, but it teaches the basics of Christian doctrine: the triune nature of God, that Jesus is the perfect Son of God in human flesh who bore our sins on the cross and rose from the dead to provide salvation to all who will accept Him, and the work of the Holy Spirit. The Church of God (Anderson, Indiana) claims to have almost 8,000 churches in 89 countries (ibid.). The group operates a seminary, the Anderson School of Theology in Anderson, Indiana. It is also affiliated with several colleges, including Anderson University, Mid\-America Christian University, Warner Pacific University, and Warner University. Its publishing arm is Warner Press. The Church of God (Anderson, Indiana) holds to some practices and points of doctrine that we at Got Questions find problematic: The [ordination of women](women-pastors.html). The Church of God (Anderson, Indiana) believes that the Bible encourages women to be ordained as elders in local congregations. Three ordinances. The Church of God (Anderson, Indiana) believes that God has given the church three ordinances—added to the Lord’s Supper and baptism is [foot washing](foot-washing.html), which they believe is a necessary, ongoing practice of the church. No creed but the Bible. In their desire for unity, the Church of God (Anderson, Indiana) sees all creeds and doctrinal statements as divisive and unnecessarily excluding people from the fellowship of faith. Therefore, they claim to rally around the Bible alone. The irony is that, even without a formal creed to define their beliefs, the COG Anderson must still print large amounts of documentation explaining what they believe and how to live—documents that essentially become a creed. The fact that denominational lines have caused division and suspicion among Christians is unfortunate, but the lines are nonetheless necessary for any believer who holds a conviction on biblical teaching. The Church of God (Anderson, Indiana), which sees itself as a reformation movement, denounces denominations yet in many ways is one. [Loss of salvation](Christian-lose-salvation.html). The Church of God (Anderson, Indiana) is within the Wesleyan tradition, which teaches that one can lose his or her salvation by falling into sin and away from the Lord. The Bible teaches the opposite. Every genuine believer will persevere in his or her faith to the very end. A second work of grace. The Church of God (Anderson, Indiana) teaches that a post\-conversion experience enables the believer to live a sinless life. Sanctification begins sometime after salvation, when the Spirit’s filling is “secured by complete surrender into the will and way of God, in Christ” (Jim Lyon, General Director, “Hear Life,” www.jesusisthesubject.org/hear\-life, accessed 2/3/21\). Thus, not all Christians have been or are being sanctified. While the COG Anderson doesn’t claim sinless perfection is possible, it does hold to the classic [Arminian belief](arminianism.html) that a Christian can reach the point of no longer consciously choosing to sin, even though he still has room for growth. [Physical healing](healing-Bible.html). The Church of God (Anderson, Indiana) does not teach that it is always God’s will to heal people in this life, but it does hold to the idea that physical healing is related to holy living and was provided for in Christ’s atonement. In summary, the Church of God (Anderson, Indiana) has an orthodox dependence on Jesus Christ as the only means of salvation by grace through faith. However, it’s difficult to call them entirely “orthodox,” since they denounce all creeds, and it’s the ancient creeds that are typically the measure of orthodoxy.
What is casteism?	Answer Casteism is a system in which society is divided into classes, or castes, based on differences of inherited rank, wealth, occupation, or race. In [Hinduism](hinduism.html) in India, castes are strictly observed social classes based solely on heredity. Members of each caste are restricted in their occupation and their association with other castes. Casteism of some type exists in most other societies, if not all of them. In the Bible, the term caste does not appear, but the idea behind it does. [Samaritans](what-is-a-Samaritan.html) were considered a “lower caste” of sorts by the Jews, who generally saw them as half\-breeds, neither fully Jewish nor fully Gentile. The casteism involving the Jews and the Samaritans was also due to two other factors: the Samaritans had historically opposed the Jewish rebuilding of Jerusalem (Ezra 4:17\), and the Samaritans observed a different religion (John 4:20\). In New Testament times, the Jews would have nothing to do with the Samaritans (John 4:9\), avoiding the whole region where they lived, when possible. Importantly, the Jews’ treatment of the Samaritans is not condoned in the Bible. In fact, Jesus went completely against the common Jewish perception of Samaritans as lower caste half\-breeds. Jesus made a point of visiting Samaria (John 4:4\), and one of His most famous parables features a Samaritan as the hero (Luke 10:30–37\). In these ways, Jesus plainly taught against casteism. According to Jesus, our neighbors include everyone, even those we might look down on as inferior. To the Jews of Jesus’ time, everyone was of a “lower caste” than they. Only the Jews were chosen by God, after all. But rather than striving to be a blessing to every nation on earth (Genesis 22:18; Galatians 3:7–9\), they became proud of their heritage (see John 8:33, 39\). They had forgotten that God’s choosing was not based on any quality in them but solely on His nature of love (Deuteronomy 7:7–8\). Similarly, Christians today should not see themselves as superior to anyone else. The Bible forbids thinking along the lines of caste: “He has saved us and called us to a holy life—not because of anything we have done but because of his own purpose and grace. This grace was given us in Christ Jesus before the beginning of time” (2 Timothy 1:9; cf. Titus 3:5\). God chooses His people not because of anything we do to deserve it, but because of His own love and purpose for us. We have nothing to boast of except the cross of Christ (Galatians 6:14\), and we definitely have no reason to stratify people in our minds. The tendency toward casteism is strong. Even Peter, who knew better, fell into the trap of treating one group of believers differently than another. In Galatians 2:11–13, Paul describes the situation: in Antioch, Peter had been used to eating with Gentile Christians, as was absolutely right to do. But when some Jews came from Jerusalem, Peter acted hypocritically and stopped eating with the Gentiles and ate only with his fellow Jews. This was a sin, showing the fear of man and an unrighteous partitioning of God’s people. Paul had to confront Peter about it, “because he stood condemned” (verse 11\). Galatians 3:28 deals a fatal blow to casteism within the church: “There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus.” Here, Paul takes three common ways of dividing people—according to culture, according to social standing, and according to gender—and he destroys that way of thinking. In Christ, we are all on equal footing. We all have the same spiritual need, and we are all saved the same way: by grace through faith in Jesus. Castes do not exist in Christ; we are unified as His body (1 Corinthians 12:13, 27\). James addresses another form of casteism that is still prevalent today: “My brothers and sisters, believers in our glorious Lord Jesus Christ must not show favoritism. Suppose a man comes into your meeting wearing a gold ring and fine clothes, and a poor man in filthy old clothes also comes in. If you show special attention to the man wearing fine clothes and say, ‘Here’s a good seat for you,’ but say to the poor man, ‘You stand there’ or ‘Sit on the floor by my feet,’ have you not discriminated among yourselves and become judges with evil thoughts? Listen, my dear brothers and sisters: Has not God chosen those who are poor in the eyes of the world to be rich in faith and to inherit the kingdom he promised those who love him? But you have dishonored the poor” (James 2:1–6\). The “special attention” given to the rich man and the neglect of the poor man are indications of casteism. Christians are not to treat one another differently. Secular society naturally loves to divide and categorize, but not “believers in our glorious Lord.” Such discrimination is sin. Biblically, there is no reason for casteism to exist. Casteism is the product of the worldly thinking of fallen mankind. Christians should eschew castes, because the thinking behind casteism is made obsolete in Christ.
On what basis can believers be of good cheer (John 16:33)?	Answer Jesus told [the disciples](twelve-apostles-disciples-12.html) to “be of good cheer” (John 16:33\) just as they were about to face the darkest, most troubling time of their lives. The Lord would soon be leaving them (John 16:5–7\), and He knew that severe persecution, suffering, and the possibility of death awaited each of His followers. The disciples were grieved and confused as Jesus explained, “In a little while you won’t see me anymore. But a little while after that, you will see me again” (John 16:16, NLT). They would all scatter, and most would abandon Him at the cross (John 16: 32\). But soon after, their doubt and fear would be transformed into faith and peace: “These things I have spoken to you, that in Me you may have peace. In the world you will have tribulation; but be of good cheer, I have overcome the world” (John 16:33, NKJV). In the original language, the words translated as “be of good cheer” (NKJV) or “take heart” (NIV, ESV, NLT) can also be understood as “be bold,” “be confident,” or “be courageous” (CSB). Jesus taught the disciples that inner peace and courage amid tribulation could only be experienced through abiding in Him (1 John 2:28\). In the world, believers encounter [persecution](Christian-persecution.html) and suffering, just as Jesus did (Ephesians 3:13; 2 Timothy 1:8; 2:3\). Jesus said the disciples would soon be “handed over to the local councils and flogged in the synagogues” (Mark 13:9\). The world would despise them (John 15:18–25\), and some would be martyred for their faith (Acts 11:19\). Despite being hated by the world, believers can be confident and courageous based on the knowledge that Jesus Christ has overcome the world. As Christians, our lives are “hidden with Christ in God” (Colossians 3:3\). We are born of God (1 John 5:1\), and “everyone born of God overcomes the world. This is the victory that has overcome the world, even our faith” (1 John 5:4; see also 1 John 2:13–14\). We can be of good cheer because we’ve learned how to trust the Father in every situation (Romans 8:28\). We don’t have to live in fear because we are secure in His love (1 John 4:18\). We know that, if God is on our side, no one can stand against us (Romans 8:31\). And nothing can separate us from His love—no trouble, hardship, persecution, famine, poverty, danger, or conflict (Romans 8:35–39\). Even if we face the threat of death, we can say, “But thanks be to God! He gives us the victory through our Lord Jesus Christ” (1 Corinthians 15:57\). The apostle John asked and answered this question: “Who can win this battle against the world? Only those who believe that Jesus is the Son of God” (1 John 5:5, NLT). We can be of good cheer because Jesus conquered the world. If we believe in Jesus and belong to the Father, we too have overcome the world because the One living in us is greater than the one in the world (1 John 4:4\). [Inner peace](Bible-inner-peace.html) is ours in Jesus. He said, “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\). While the world offers only trouble, threat, and danger, followers of Christ do not have to be [anxious](Bible-anxiety.html) or afraid. We can be of good cheer because we belong to the One who overcame the world. Nothing in this world can harm us because we triumph through our Lord Jesus Christ in the end.
What does it mean to walk in love (Ephesians 5:2)?	Answer According to Ephesians 5:1–2, we walk in love by imitating God just like Jesus did, offering our lives in sacrifice to God: “Therefore be imitators of God, as beloved children. And walk in love, as Christ loved us and gave himself up for us, a fragrant offering and sacrifice to God” (ESV). The “walk” of Ephesians 5:2 refers to our behavior and how we act. We walk in love when we act like God. When we behave like Jesus, we are walking in love. Just as children like to imitate their parents, we are to mimic God in the same way Jesus copied His Father’s behavior. The Greek word translated as “love” in this passage is [agape](agape-love.html). Agape is sacrificial, unselfish, unconditional love that proves itself through actions. It perfectly describes God’s love for us (John 3:16\) and Christ’s love for us (1 John 3:16\). With agape, “God showed how much he loved us by sending his one and only Son into the world so that we might have eternal life through him” (1 John 4:9, NLT). When the Bible says, “God is love” in 1 John 4:8, the word “love” is a translation of agape. God’s nature, His essence, is selfless, sacrificial, unconditional love. The apostle John stressed that, since God loves us sacrificially and unconditionally, we ought to love others in the same way: “Dear friends, since God so loved us, we also ought to love one another” (1 John 4:11\). Again, we walk in love by imitating God’s love for us in how we show love to others. Jesus taught the same principle when He said, “There is no greater love than to lay down one’s life for one’s friends” (John 15:13, NLT). The apostle Paul gives a detailed description of how to walk in love: “Love is patient and kind. Love is not jealous or boastful or proud or rude. It does not demand its own way. It is not irritable, and it keeps no record of being wronged. It does not rejoice about injustice but rejoices whenever the truth wins out. Love never gives up, never loses faith, is always hopeful, and endures through every circumstance” (1 Corinthians 13:4–7, NLT). The greatest virtue we can nurture in our Christian walk is agape love (1 Corinthians 13:13\). In Ephesians 5:2, Paul said that Jesus “gave himself up for us.” Giving ourselves up means offering our lives to God in sacrifice. It means following, obeying, submitting, serving, and living in a committed relationship with Him. Giving ourselves up means walking in love. When we behave like this, our lives become “a fragrant offering” that is pleasing to God and everyone who encounters the scent (Leviticus 1:17; 3:16\). Paul urged believers to offer themselves “as a living sacrifice, holy and pleasing to God—this is your true and proper worship” (Romans 12:1\). When we walk in love, we show the world that we are true followers of Jesus Christ: “Your love for one another will prove to the world that you are my disciples” (John 13:35, NLT; see also 1 John 3:14\). As God’s children and members of His family, we are called to deny our own selfish desires and interests for the sake of God and others. Although we are [free in Christ](freedom-in-Christ.html), we use our freedom “to serve one another in love. For the whole law can be summed up in this one command: ‘Love your neighbor as yourself’” (Galatians 5:13–14, NLT). Peter said, “You were cleansed from your sins when you obeyed the truth, so now you must show sincere love to each other as brothers and sisters. Love each other deeply with all your heart” (1 Peter 1:22, NLT). This wholehearted, sacrificial imitation of God’s divine agape is what it means to walk in love.
What does it mean that “the Lord is my strength and my song” (Exodus 15:2)?	Answer After God led the nation of Israel out of slavery in Egypt, and after He delivered the people through the [miracle at the Red Sea](parting-Red-Sea.html), Moses and the people of Israel praised God, their deliverer, in song (Exodus 15:1\). That song included the assertion that “the Lord is my strength and my song” (Exodus 15:2\). For more than four hundred years, the people of Israel had longed for freedom but did not have the strength to deliver themselves. At the proper time God brought about their deliverance, and in this moment of thanksgiving, the people acknowledged that He was their strength. Later, after God led the people of Israel through the wilderness for forty years (as a judgment for their unbelief and stubbornness), Moses reminded the people that God had provided for them with [manna](what-was-manna.html) (a bread\-like substance from heaven) so that they would recognize that God was their strength and sustenance, and that their subsistence and wealth were not of their own making (Deuteronomy 8:17\). God was doing good for Israel, helping them to have humility and recognize that God was their strength—they shouldn’t look to themselves and their own strength. The psalmist in Psalm 18:1 recognizes God as “my strength” and expands that concept, lauding Him as the psalmist’s rock, fortress, and deliverer (Psalm 18:2\). David calls God his strength and his shield (Psalm 28:7\). He proclaims in song that he will sing of God’s strength and praises God who is his strength (Psalm 59:16–17\). In these passages we see the close relationship between God being our strength and His being worthy of praise in song. In Moses and Israel’s Exodus 15 song, they sing that “the Lord is my strength and my song.” If not for God’s strength exerted on behalf of Israel, Israel would have no song. In fact, they wouldn’t have even been alive to sing a song. God had delivered Israel miraculously, and, for the moment at least, the nation was grateful and praised Him, acknowledging Him as their strength and song. Sometimes in our own lives we fail to see how great and beneficial are God’s works in our lives, and we either credit ourselves for our successes or we simply don’t acknowledge Him. How sad that we might think for even a moment that our strength is our own, when everything we have is from Him.
What does it mean that “my sheep hear my voice” (John 10:27)?	Answer One of the Bible’s most informative images of Jesus is as the [Good Shepherd](Good-Shepherd.html). Part of that image involves His leadership or lordship of the flock. Jesus expresses that role by saying, “My sheep hear My voice.” Only the Lord’s true sheep follow and obey Him because they know and recognize His voice. Jesus said, “My sheep listen to my voice; I know them, and they follow me” (John 10:27\). In John 10:1–30, as Jesus faces growing opposition from His enemies, He draws His followers ever closer by introducing them to the kind and caring leader He embodies—the Good Shepherd. Jesus wants His disciples to recognize that He is not like the abusive religious leaders who were in constant conflict with Him and His ministry. He shows them that they must follow Him as sheep follow their shepherd. In this illustration, the sheepfold represents a place of security, a protective shelter of the family of God. No one can enter the fold except through the Good Shepherd (John 10:7–9\). He alone determines who may come in. He protects His sheep and leads them, and even lays down His life for them (verse 11\). Only true sheep follow His leadership: “After he has gathered his own flock, he walks ahead of them, and they follow him because they know his voice” (John 10:4, NLT). Christ leads by example. His life illustrates how we ought to live. He doesn’t have to push or prod us to follow Him but guides us by walking ahead of us. And His sheep hear His voice, that is, we know His voice and recognize Him as our leader. The simple statement My sheep hear My voice is packed full of Christian doctrine. It expresses personal intimacy between the shepherd and his sheep. In the first century, a single sheep pen held multiple flocks, so it was essential for the sheep to know and recognize their own shepherd’s voice. There had to be an unmistakable familiarity between sheep and shepherd for the sheep to feel safe and know which voice to follow. Jesus said, “I am the good shepherd; I know my sheep and my sheep know me” (John 10:14\). Knowing the Lord’s voice indicates experiential knowledge through a relationship with Him. My sheep hear My voice also highlights the call of Jesus Christ that brings believers into a new and [abundant life](abundant-life.html) of fellowship with Him (Romans 8:28–30\). Jesus as the Good Shepherd calls us by name (John 10:3; Isaiah 45:3–4\), and He knows us by name (Exodus 33:17\). My sheep hear My voice speaks of those who listen with obedient attention—this kind of listening results in faith. Paul taught the Romans, “Faith comes from hearing the message, and the message is heard through the word about Christ” (Romans 10:17\). One primary way we hear the Lord’s voice is through the Word of God. By hearing His voice in Scripture, we get to know Him, and knowing Him produces faith, and that faith causes us to follow and obey. First John 2:3–6 explains that to know God is to obey Him: “We know that we have come to know him if we keep his commands. Whoever says, ‘I know him,’ but does not do what he commands is a liar, and the truth is not in that person. But if anyone obeys his word, love for God is truly made complete in them. This is how we know we are in him: Whoever claims to live in him must live as Jesus did.” True sheep know the Lord’s voice and prove it by [obeying His commands](obedience-to-God.html). They live as Jesus did. My sheep affirms that there are true sheep and false sheep. True sheep know, listen to, and obey the Good Shepherd’s voice; false sheep pay no mind. My sheep also communicates the reality of our union with Christ: “But whoever is united with the Lord is one with him in spirit” (1 Corinthians 6:17\). We belong to our Good Shepherd (John 17:6\). Of His sheep, Jesus said, “I give them eternal life, and they shall never perish; no one will snatch them out of my hand. My Father, who has given them to me, is greater than all; no one can snatch them out of my Father’s hand. I and the Father are one” (John 10:28–30\). Those who belong to the Good Shepherd belong to God the Father. They are His forever. Jesus laid down His life on the cross to give His followers [eternal life](what-is-eternal-life.html), and they are safe in His sheepfold for all eternity (John 6:37, 39; 17:2, 9; 18:9\). The Good Shepherd says, “My sheep hear My voice.” These sheep have heard the call of Christ to enter the sheepfold. By grace, the Good Shepherd has saved them through faith, and now they belong to the family of God forever (Ephesians 2:1–10\).
What is the significance of the land of Ammon in the Bible?	Answer The land of Ammon in the Bible boasts a long and complex history with Israel. Ammon was an ancient territory located in the central Transjordan Plateau, northeast of the Dead Sea, between the Arnon and Jabbok rivers (Psalm 83:7\). The capital of Ammon was called Rabbah\-Ammon (2 Samuel 12:27\), which is modern\-day Amman, the capital of Jordan. The indigenous people of Ammon were known as the Ammonites, who, according to Scripture, were a Semitic group descended directly from Abraham’s nephew [Lot](Lot-in-the-Bible.html). Genesis 19:36–38 documents the ancestor of the [Ammonites](Ammonites.html) as Ben\-Ammi, the son of an incestuous union between Lot and his younger daughter. Ben\-Ammi’s half\-brother was Moab, who was the child of an incestuous relationship between Lot and his older daughter. Moab was the father of the Moabites. Deuteronomy 2:20–21 tells us that over time the Ammonites grew powerful enough to drive out the ancient and mighty people known as the [Rephaim](Rephaim.html) (although the Ammonites called these giants the [Zamzummim](Zamzummim.html)) and settle in their place. The Bible establishes that the Ammonites had inhabited the central Transjordanian Plateau long before the Israelites arrived on the scene (Numbers 21:24; Deuteronomy 2:19\). Scripture paints a complicated and often negative relationship between the nation of Ammon and Israel. Deuteronomy 2:19 instructed the people of Israel not to harass the Ammonites or provoke them to war and to respect their territory because of their kinship through Lot. The Lord said to Israel, “I will not give you possession of any land belonging to the Ammonites. I have given it as a possession to the descendants of Lot.” Yet, because of their association with the [Moabites](Moabites.html) and their hiring [Balaam](Balaam-in-the-Bible.html) to curse Israel, the Ammonites were forbidden to enter the assembly of the Lord (Deuteronomy 23:3–7; Nehemiah 13:1–2\). Later, the prophet Amos condemned Ammon as a sinful nation for its violent methods in expanding their borders: “For three sins of Ammon, even for four, I will not relent. Because he ripped open the pregnant women of Gilead in order to extend his borders, I will set fire to the walls of Rabbah that will consume her fortresses amid war cries on the day of battle, amid violent winds on a stormy day. Her king will go into exile, he and his officials together” (Amos 1:13–15\). By the time of the judges, Ammon had strengthened into an aggressive military state and joined forces with the Moabites and [Amalekites](Amalekites.html) to take the Transjordanian territory occupied by Israel (Judges 3:12–14\). Under the influence of Ammon, Israel abandoned the Lord and fell into pagan worship (Judges 10:6\). The Ammonites conquered the territory of Gilead and waged war against Judah, Benjamin, and Ephraim before Jephthah finally drove them back (Judges 10:7—11:33\). Later, during King Saul’s reign, [Nahash](Nahash-the-Ammonite.html), the king of Ammon, tried to seize Israel’s Transjordanian territory (1 Samuel 11:1–2\) but was defeated (1 Samuel 11:5–11; 12:12; 14:47–48\). King David managed to maintain friendly relations with Nahash (2 Samuel 10:2\) but encountered renewed hostilities when his son Hanun became king of Ammon. Hanun enlisted military aid from Beth Rehob, Zobah, Maakah, and Tob (2 Samuel 10:6; 1 Chronicles 19:6\). David’s army under Abishai and Joab overpowered Ammon, besieged the capital city of Rabbah, and subjected the Ammonites to forced labor (2 Samuel 10:9–14; 11:1; 12:26–31\). King Solomon accepted women from Ammon into his harem (1 Kings 11:1\) including Naamah, the mother of his son and successor Rehoboam (1 Kings 14:21, 31; 2 Chronicles 12:13\). These foreign women contributed to the pagan worship of [Molek](who-Molech.html), the Ammonite god (1 Kings 11:5\), among the Israelites (1 Kings 11:7, 33\). During Jehoshaphat’s reign, Ammon joined with Moab and Edom but was unsuccessful in its attack on Judah (2 Chronicles 20:1–30\). The three\-nation alliance reunited once again against Jehoiakim (2 Kings 24:2\). In general, the prophets cast Ammon in a negative light (Jeremiah 49:1–6; Ezekiel 25:1–5\) and continued to connect it with Moab and Edom (Isaiah 11:14; Jeremiah 9:25–26; Daniel 11:41; Zephaniah 2:8–9\). Ezra and Nehemiah list Ammonite women among the foreign wives taken by Jews (Ezra 9:1–2; Nehemiah 13:23\). The psalmist prays for release from Ammon as well as other enemies (including Moab and Edom) who plot together against God’s people (Psalm 83:5–8\). In nearly every period of Israel’s history, the territory and people of Ammon play a role. Historians place the dissolution of the Ammonite kingdom soon after the Late Iron Age (which ended in approximately 586 BC); however, the Ammonites as a people group lasted until at least the Hellenistic period (roughly 300 BC to AD 300\).
What does it mean to tarry?	Answer To tarry is to intentionally wait for an expected event. Synonyms of tarry are wait, linger, and delay. The word is first used in the KJV Bible in Genesis 19:2 when Lot invited the two visitors to Sodom to “turn in, I pray you, into your servant’s house, and tarry all night, and wash your feet, and ye shall rise up early, and go on your ways.” To “tarry” at Lot’s house was to spend the night there. Tarrying may carry a more subtle meaning in many passages, and it can be either positive or negative, depending on the circumstances. To tarry implies a more permanent hesitation, as though a person would camp in a spot for a time. If we are tarrying because the Lord or His servants told us to do so, then we are right to tarry. But if we tarry as a means of procrastination and disobedience, tarrying can be sin. Throughout Scripture, we are told to “[wait on the Lord](wait-on-the-Lord.html)” (Psalm 27:14; 37:34\). This kind of waiting means we do not run ahead of God’s timing. If we are seeking wisdom and direction (James 1:5\), we are not to quickly toss a prayer skyward before racing off on our own ideas. We are to commit our way to the Lord (Psalm 37:5\), wait until a wise option is presented, and then walk toward it with confidence because we tarried before the Lord. David “sat before the Lord”, tarrying in prayer after God established the [Davidic Covenant](Davidic-covenant.html) with him (2 Samuel 7:18\). This was not an idle tarrying. David spent that time in focused prayer and thanksgiving. Tarrying before the Lord involves quieting our hearts, praying about our concerns, meditating on His Word, and listening for His voice. Jesus said, “My sheep hear my voice . . . and they follow me” (John 10:27, ESV). We learn to distinguish the voice of the Lord from other voices that echo in our minds by spending time in His presence. When we saturate our minds and spirits with God’s Word, worship, and earnest prayer, His voice is easily recognizable. Tarrying before the Lord implies a readiness to obey His command. We can think of tarrying as a runner at the starting line, alert and ready for the starting shot. The runner tarries behind the line but is eagerly waiting for permission to run. If he runs too soon, he is disqualified. So he tarries with expectancy. We often have a problem with sinful tarrying when we delay after we’ve been given instruction. Some people who wanted to follow Jesus also wanted to tarry before going all in. Luke 9:57–62 records three instances when individuals said they wanted to follow Jesus, but they begged for some tarrying time. In other words, they wanted what Jesus offered, but their tarrying indicated a lack of commitment. Each wanted to postpone his obedience indefinitely until he decided he was ready. Jesus made no exceptions for any of them. His final answer was, “No one who puts a hand to the plow and looks back is fit for service in the kingdom of God” (Luke 9:62\). For our benefit, Jesus tarries in [His return](imminent-return-Christ.html): “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 3:9–12\). It is dangerous to tarry in obeying God. Jesus could return at any moment, and we will be caught in whatever situation He finds us (2 Peter 3:10\). There will be no excuses. No explanations. No second chances. He tarries to give us time to obey Him, but He will not tarry forever. Romans 13:11–14 says, “The hour has already come for you to wake up from your slumber, because our salvation is nearer now than when we first believed. The night is nearly over; the day is almost here. So let us put aside the deeds of darkness and put on the armor of light. Let us behave decently, as in the daytime, not in carousing and drunkenness, not in sexual immorality and debauchery, not in dissension and jealousy. Rather, clothe yourselves with the Lord Jesus Christ, and do not think about how to gratify the desires of the flesh.” There is no reason at all to tarry in following those instructions.
What does it mean that Adam and Eve were naked and not ashamed (Genesis 2:25)?	Answer Genesis 1 narrates the creation week in which God created the heavens and the earth and filled them with creatures that would fulfill His plan and purpose. Genesis 2 zooms in to focus on His creation of [the first man and woman](Adam-and-Eve-questions.html), and the concluding statement of all this creative activity is, “And the man and his wife were both naked and were not ashamed” (Genesis 2:25, ESV). Adam and Eve were innocent, having no sin or guilt, and thus had no shame. What happens in Genesis 3 helps us understand how valuable that condition of innocence really was. In Genesis 2:16–17 God had warned Adam that, while Adam had freedom to eat from nearly any tree, he was not allowed to eat from the [tree of the knowledge of good and evil](tree-knowledge-good-evil.html). The consequence of eating from that tree would be death. In Genesis 3:1 the serpent tempted Eve to eat the forbidden fruit, and she ate, and Adam ate with her. After they had both eaten, their eyes were opened in a way they had not been before—now for the first time they recognized that they were naked (Genesis 3:7a). Adam and Eve had no guilt before. They hadn’t sinned against God, so there was no reason for any shame. Now that they had violated His word, they realized they had guilt. They had sinned against their Creator, and they sensed that guilt and were ashamed of their nakedness. As long as they had no sin, they sensed no need for any covering. There was no judgment or scrutiny for them. Now that they had sinned, they were keenly aware, in their guilt and shame, that they were exposed. So they fashioned from fig leaves clothes to cover their loins, or their genital areas (Genesis 3:7b). They tried to cover up their guilt and shame with the product of their own efforts. This was the remarkable first attempt at [works salvation](salvation-by-works.html)—they sought to be free from guilt by covering up their nakedness on their own. When God called out to Adam, at first Adam hid because he knew he was naked and he was afraid (Genesis 3:10\). Ever since Adam’s sin, nakedness has been associated with shame (see 2 Samuel 10:4–5; Isaiah 47:3; Ezekiel 16:39; 23:29; Hosea 2:3; Nahum 3:5; Revelation 16:15\). The fall has affected all of us. We all have an inborn sense that we need a covering. Being exposed to other eyes makes us feel uncomfortable, vulnerable, and afraid. As the Genesis narrative continues, it becomes evident that our own efforts to cover ourselves can’t redeem or save us from our guilt and shame. Adam and Eve were under the penalty promised in Genesis 2:16–17\. On that day they had died—they were no longer able to live with God, but they were separated from Him and the relationship was severed. What’s more, their bodies would also die (from the additional consequence introduced in Genesis 3:19\) one day in the future. But God revealed the solution to Adam and Eve. In Genesis 3:15 God announced that one day the seed of Eve would crush the head of the serpent. Later, God is even more specific about a coming Savior who would not just cover guilt and shame, but through His own blood, by the loss of His life, He would fully pay the penalty required so that those who had been guilty could become righteous before God. The blood of this Savior would cover once and for all the guilt and the shame of humanity. While this plan of salvation was not revealed in great detail in the pages of Genesis, by the time of Cain and Abel (Adam and Eve’s first children), there was an understanding that without the shedding of blood there is no covering for sin. Abel offered to God a sacrifice of a slain lamb, and God accepted it (Genesis 4:4\). Later, in the time of the Mosaic Law, God prescribed [animal sacrifices](animal-sacrifices.html) so that the people would understand the awfulness of sin and the incredibly high price that had to be paid to deal with it: life itself, illustrated in the pouring out of the blood of the sacrifice. While we all were separated from God because of sin, the Savior took on our guilt and paid the price with His own blood (Isaiah 53:6\). By His blood we can come near to Him and enjoy the fellowship with God that we were designed to have from the beginning (Ephesians 2:13\). By His grace God frees us from our guilt and shame, simply asking us to believe in Him, or put our trust in Him, rather than in our own efforts. Just as in Genesis 3 God provided a covering for Adam and Eve, God in His mercy provides a covering for all those who come to Him in repentance and faith: “I delight greatly in the LORD; my soul rejoices in my God. For he has clothed me with garments of salvation and arrayed me in a robe of his righteousness” (Isaiah 61:10; cf. Ezekiel 16:8\). In heaven the shame of our nakedness and the disgrace of our sin will be covered with “fine linen, bright and clean” (Revelation 19:8\).
How can we confidently say, “I will fear no evil,” as in Psalm 23:4?	Answer In one of the most consoling passages of the Bible, we discover this confident claim: “Even though I walk through the darkest valley, I will fear no evil, for you are with me; your rod and your staff, they comfort me” (Psalm 23:4\). The psalmist, King David, has learned that God’s presence with him overcomes even the very worst things he can face in life. Psalm 23 introduces us to the Lord as a faithful, loving, and compassionate [Shepherd](Lord-is-my-Shepherd.html), an image that’s familiar throughout both the Old and New Testaments. As we get to know God as our Shepherd, we begin to see how He guides us, cares for us individually, and protects us. We realize that we lack nothing because our Shepherd is with us, directing our path and looking out for our every need. Even if He leads us into a dark valley we, like David, can say, “I will fear no evil.” The word translated “evil” in the original Hebrew language means “that which causes harm, misfortune, trouble, danger, destruction, or injury of any kind.” Even in the most challenging times, David says he would not fear any harm. We don’t have to be afraid because the Lord our Shepherd walks with us through the dark valleys of life. He is with us in times of loss, illness, injury, and grief. Even in the blackest seasons of life, we don’t have to fear harm because God is with us. God has repeatedly given this reassurance to His faithful followers throughout the Bible. To the patriarchs, God said, “[Fear not](fear-not.html), for I am with you” (Genesis 26:24, ESV; see also Genesis 15:1\). To the armies of Israel, the Lord promised, “When you go to war against your enemies and see horses and chariots and an army greater than yours, do not be afraid of them, because the LORD your God, who brought you up out of Egypt, will be with you” (Deuteronomy 20:1\). As Joshua and the people of Israel prepared for battle against enemy nations in the [Promised Land](Promised-Land.html), God said through Moses, “Be strong and courageous. Do not be afraid or terrified because of them, for the LORD your God goes with you; he will never leave you nor forsake you” (Deuteronomy 31:6; see also 31:8\). Through the prophet Isaiah, God proclaimed, “Don’t be afraid, for I am with you. Don’t be discouraged, for I am your God. I will strengthen you and help you. I will hold you up with my victorious right hand (Isaiah 41:10, NLT; see also 41:13; 43:5\). The writer of Hebrews reminds us of God’s promise, “Never will I leave you; never will I forsake you” (Hebrews 13:5\). Fearing evil and trusting God don’t mix. When we are confident in God’s goodness, we can say with the psalmist, “The LORD is my light and my salvation—whom shall I fear? The LORD is the stronghold of my life—of whom shall I be afraid?” (Psalm 27:1\). If we believe that God is on our side, we acknowledge, “The LORD is for me, so I will have no fear. What can mere people do to me?” (Psalm 118:6, NLT). When we start to experience fear, we know it’s time to put our trust in God (Psalm 56:3\). As we turn to Him in prayer, He will free us from fear and fill us with His supernatural peace (Psalm 34:4; Philippians 4:6\). In our darkest, most trying times, we must remember that God is near (Psalm 34:18\). He is our Shepherd, and we are in His constant care. Throughout our lives and even in death, His goodness and love will never fail us (Psalm 23:6\). Only when we are secure in the knowledge that our Good Shepherd is with us can we confidently say, “I will fear no evil.”
How many times did Jesus predict His death?	Answer Jesus’ death was the final sacrifice that paid the debt of sin for all (Hebrews 9:28\). His death was the ultimate purpose of His ministry. In fact, Jesus predicted His death at least three times in the [Synoptic Gospels](Synoptic-Gospels.html) (Matthew, Mark, and Luke), and the book of John offers even more predictions. The first time Jesus predicted His death is detailed in Matthew 16:21–23, Mark 8:31–32, and Luke 9:21–22\. Jesus had just [fed the multitudes](feeding-the-5000.html), and He said that the “Son of Man must suffer many things” (Mark 8:31\); be rejected by the elders, chief priests, and scribes; be killed; and be raised again. Peter then rashly began to rebuke Jesus, and Christ responded, “Get behind me, Satan!” (Matthew 16:33; Mark 8:33\). Jesus knew that His death must happen. It was necessary in God’s plan to save the world. Jesus predicted His death a second time in Matthew 17:22–23, Mark 9:30–32, and Luke 9:43–45\. This occurred shortly after the [Transfiguration](transfiguration.html), when Peter, James, and John saw Christ in His heavenly glory. Perhaps this was the reason the disciples were so confused by Jesus telling them He was going to die. At this point, they believed His kingdom was just around the corner. Despite their lack of understanding, they were “afraid to ask” for clarification (Mark 9:32; Luke 9:45\). Matthew 20:17–19, Mark 10:32–34, and Luke 18:31–34 describe the third time Jesus predicted His death. He spoke to His disciples as they were heading up toward Jerusalem for Passover, and He told them how He would be mocked, scourged, crucified, and then rise again. On this occasion also, the disciples did not understand Jesus’ saying because the meaning was hidden from them. They would soon learn what Jesus meant in the events of Good Friday and following. The Gospel of John gives a few more predictions of Jesus’s death, but they are slightly more subtle. For instance, when Mary anointed Jesus with the [costly perfume](spikenard-in-the-Bible.html), and Judas asked if she should have sold it for the poor, Christ said, “Leave her alone, so that she may keep it for the day of my burial. For the poor you always have with you, but you do not always have me” (John 12:7–8\). While not an explicit prediction like the previous three, this statement of Jesus clearly pointed to His coming death and burial. Again, in John 13:33, Jesus hinted that His time was short as He told the disciples, “Where I am going you cannot come.” Finally, in John 14:25, Jesus talked about giving the Holy Spirit in His absence, which hinted at His death as well as the future of the church. Jesus intentionally came to earth to die for our sins. Jesus gave His disciples predictions about His death and the events that followed “so that when it does take place you may believe” (John 14:29\).
What is a canticle?	Answer The word canticle is Latin in origin and simply means “little song.” In Latin versions of the Bible, the [Song of Solomon](Song-of-Solomon.html) (also expressed as the Song of Songs based on the opening verse) is called Canticle of Canticles. Canticles are biblical. They are songs derived from biblical texts other than the [book of Psalms](Book-of-Psalms.html). Canticles are non\-rhythmic songs and are either spoken, chanted, or sung in liturgical worship services. For the most part, canticles are said at Lauds, or morning prayer services. Denominations that incorporate canticles include Roman Catholic, Anglican, Episcopal, and Eastern Orthodox churches. The Greek Orthodox Church has nine biblical canticles, called odes. Examples of Old Testament canticles are the two Songs of Moses (Exodus 15:1–19 and Deuteronomy 32:1–43\); the Song of Hannah (1 Samuel 2:1–10\); the Song of Habakkuk (Habakkuk 3:2–19\); the Song of Isaiah (Isaiah 26:1–21\); and the Song of Jonah (Jonah 2:2–9\). Examples of New Testament canticles are Ephesians 1:3–10; Philippians 2:6–11; Colossians 1:12–20; 1 Timothy 3:16; 1 Peter 2:21–24; and Revelation 4:11\. Three better\-known canticles are taken from the Gospel of Luke. The Benedictus is the hymn of Zechariah celebrating the birth of his son, John the Baptist, and the fulfillment of God’s promise of salvation for Israel (Luke 1:68–79\). The [Magnificat](Magnificat.html) or Canticle of the Blessed Virgin is Mary’s song of praise upon greeting Elizabeth (Luke 1:46–55\). Mary expresses joy over the privilege of giving birth to the promised Messiah and praises the Lord for His power, holiness, and mercy toward her and the nation of Israel. The [Nunc Dimittis](Nunc-Dimittis.html) is Simeon’s hymn of joy and praise for the Lord’s salvation of all people (Luke 2:29–32\). These three canticles have been used in public worship since the earliest Christian centuries and can still be found in many contemporary prayer books, including the Book of Common Prayer. Te Deum, believed to be written by [Ambrose of Milan](Ambrose-of-Milan.html), is the only canticle not taken directly from Scripture, although some consider it to be a hymn rather than a canticle. [Augustine of Hippo](Saint-Augustine.html) noted a distinction between canticles and psalms. While canticles are sung with the voice only, psalms are accompanied by instruments, “so by a canticle, the intelligence of the mind is signified, by a psalm the operation of the body.” [Jerome](Saint-Jerome.html), translator of the Latin Vulgate, distinguished them “to the effect that psalms properly belong to the region of ethics, so that we know through the bodily organs what to do or avoid—while canticles deal with higher matters, the harmony of the universe, and the order and concord of creation” (Hotham, H. J., “Canticle,” A Dictionary of Christian Antiquities, Vol. I, Smith \& Cheetham, eds., London: John Murray, 1875, p. 284\). Psalms, then, are poetic compositions from the Bible set to music for praise and worship. Canticles, on the other hand, are non\-metrical biblical texts that are chanted, spoken, or sung.
What is the significance that life is in the blood (Leviticus 17:14)?	Answer Thousands of years before scientists understood the complex and extraordinary life\-sustaining properties of blood, the Bible informed that “the life of every creature is in its blood” (Leviticus 17:14, NLT). In ancient Israel, blood was not only a metaphor or symbol for life; it was equivalent to life itself. In most occurrences where blood was shed in Scripture, it meant that life had ended. To remove the blood is to terminate life. In Leviticus chapter 17, God gives instructions regarding sacrifices and offerings, particularly on the proper slaughtering of animals. The people of Israel were to bring each animal to the tabernacle entrance for the priest to offer. The [blood of the animal](blood-sacrifice.html) was never to be treated as common food; it belonged to God, who is the giver of life (Genesis 2:7; Job 33:4; Psalm 139:13\). Thus, the blood of animals had to be drained and offered to God on the altar. Blood was God’s ordained means of effecting atonement: “For the life of a creature is in the blood, and I have given it to you to make atonement for yourselves on the altar; it is the blood that makes atonement for one’s life” (Leviticus 17:11\). Atonement for sin was achieved by sacrificing an animal’s life in substitution for one’s own life. The shedding of blood was the most critical element—it was the blood of the guiltless substitute offered on the altar that served as payment for the people’s sins (Leviticus 16:15\). Through God’s ordained system of sacrifice in the Old Testament, the Lord laid the groundwork for a message that would not be fully grasped until later: “The old system under the law of Moses was only a shadow, a dim preview of the good things to come, not the good things themselves. The sacrifices under that system were repeated again and again, year after year, but they were never able to provide perfect cleansing for those who came to worship” (Hebrews 10:1, NLT). The full meaning of “the life is in the blood” would only be revealed in Jesus Christ: “That is why, when Christ came into the world, he said to God, ‘You did not want animal sacrifices or sin offerings. But you have given me a body to offer’” (Hebrews 10:5, NLT). It has always been God’s will for humans to be made right with God by the sacrifice of the body of Jesus Christ, once for all time (Hebrews 10:10\). In the Old Testament, the priests offered animals’ blood over and over again, but this repeated shedding of blood never permanently removed the curse of sin (Hebrews 10:11\). When Jesus came and offered up His life—pouring out His blood on the cross—the perfect sacrifice had finally been made: “Just think how much more the blood of Christ will purify our consciences from sinful deeds so that we can worship the living God. For by the power of the eternal Spirit, Christ offered himself to God as a perfect sacrifice for our sins” (Hebrews 9:14, NLT). All those from times past, present, and future who put their faith in the Messiah, Jesus Christ, are made right with God: “For God presented Jesus as the sacrifice for sin. People are made right with God when they believe that Jesus sacrificed his life, shedding his blood. This sacrifice shows that God was being fair when he held back and did not punish those who sinned in times past, for he was looking ahead and including them in what he would do in this present time. God did this to demonstrate his righteousness, for he himself is fair and just, and he makes sinners right in his sight when they believe in Jesus” (Romans 3:25–26, NLT). The apostle John saw a future multitude of believers in heaven who “have washed their robes in the blood of the Lamb.” They have been purified from sin and “clothed in white” (Revelation 7:13–14\). Because of the Old Testament system, Christ’s followers could comprehend what He was doing when He shed His blood on the cross. And today we can better see what His sacrifice means. Just as physical life is in the blood of animals, eternal life is in the blood of Jesus Christ. Physically, our existence depends on blood to sustain life, and, spiritually, our lives depend on the shed blood of Jesus Christ (Romans 5:10; 1 John 1:7; Ephesians 1:7; Colossians 1:14; Hebrews 9:22\). Through those ancient sacrifices repeatedly offered in the Old Testament, we are led to appreciate that death—the shedding of blood—has always been the cost of securing eternal life for sinful humans. Believers are cleansed, forgiven, and made right with God by the blood of the Lamb, God’s guiltless substitute. The life that Christ emptied of its blood now pumps everlasting life into our veins. Oh, how astounding it is that God would shed His own blood to pay the penalty for our sins!
Why should we be of good courage (Psalm 27:14)?	Answer God knows His followers need tremendous [courage](Bible-courage.html) to carry them through the tribulations of life in this fallen world. For this reason, the Bible is filled with bolstering exhortations like this one in Psalm 27:14: “Wait on the LORD; Be of good courage, And He shall strengthen your heart; Wait, I say, on the LORD!” (NKJV). To “be of good courage” is to possess an inner quality that enables a person to confront danger and difficulty without fear and with calmness, boldness, confidence, strength, and trust instead. The word translated “wait” in the original language means “trust.” It is echoed in the words of Isaiah 40:31: “But they who wait for the LORD shall renew their strength; they shall mount up with wings like eagles; they shall run and not be weary; they shall walk and not faint” (ESV). This kind of unshakable trust and courage is only possible for those who know the Lord as the Savior. At the very beginning of the psalm, the poet acknowledges, “The LORD is my light and my salvation—whom shall I fear? The LORD is the stronghold of my life—of whom shall I be afraid?” (Psalm 27:1\). In the face of any threat, we can be of good courage because the Lord Himself is [with us](God-is-with-us.html), and He is worthy of our trust. No night is so long, no darkness so impenetrable, no suffering so painful, no evil so frightful, and no enemy so fierce as to disturb the confidence of the one who has God for his light and the Lord for his salvation. Believers can be of good courage and not be afraid because the Lord is the stronghold of their lives. God encouraged Joshua to “be strong and of good courage” (NKJV) or “be strong and courageous” (NIV) because “the LORD your God goes with you; he will never leave you nor forsake you” (Deuteronomy 31:6; see also Joshua 1:9\). The same reassurance was given to Solomon and countless other servants of God throughout the Bible (1 Chronicles 22:13; 2 Samuel 10:12; Acts 23:11\). We should be of good courage because the Lord is with us. He is our security: “You need not be afraid of sudden disaster or the destruction that comes upon the wicked, for the LORD is your security. He will keep your foot from being caught in a trap” (Proverbs 3:25–26, NLT). God uses [times of suffering](Bible-suffering.html) to strengthen and refine us (2 Corinthians 4:7–12; Psalm 66:10\). The apostle Paul encouraged believers who were enduring hardship not to lose heart: “Though our outer self is wasting away, our inner self is being renewed day by day. For this light momentary affliction is preparing for us an eternal weight of glory beyond all comparison” (2 Corinthians 4:16–17, ESV). In every situation, we can be sure that God is working out His purposes for our good and His glory (Romans 8:28\). Jesus taught the disciples that it’s possible to have courage and peace amid trials and sorrows by abiding in Him: “I have told you these things so that in Me you may have peace. You will have suffering in this world. Be courageous! I have conquered the world” (John 16:33, HCSB). In Jesus Christ, we have peace (John 14:27\). The world may hate us, but Jesus Christ has overcome the world. Believers are “hidden with Christ in God” (Colossians 3:3\). We are God’s children, and “everyone born of God overcomes the world. This is the victory that has overcome the world, even our faith” (1 John 5:4; see also 1 John 2:13–14\). We should be of good courage because God is our protector and defender (Psalm 46:1\). We don’t have to be afraid because we are secure in the Father’s love (1 John 4:18\). When God is for us, nothing can stand against us (Romans 8:31\), and nothing can separate us from His great love (Romans 8:35–39\). What is the worst that the world can throw at us? The apostle Paul said that, even if “the earthly tent we live in is destroyed”—even if we die—“we have a building from God, an eternal house in heaven” (2 Corinthians 5:1\). We should be of good courage because eternal life in heaven awaits those who are in Jesus Christ (John 17:3; 1 John 2:24–25; 5:20\).
Did Moses exist?	Answer The idea that [Moses](life-Moses.html) was a real person is tied directly to the [reliability of the Bible](Bible-reliable.html). Both the Old and New Testaments refer to him as an actual figure; he even appears during the [transfiguration of Christ](transfiguration.html). The considerable evidence proving the Bible’s accuracy likewise reveals that Moses was a real person. Attempts to cast doubt on Moses’ existence always start with some dismissal of the Bible. This view assumes that either the accounts in the Old Testament are entirely fictional or were heavily edited in order to create the character of Moses. Those who claim there are no ancient records explicitly referring to Moses must qualify the statement with “other than the Bible,” as if Scripture is automatically an invalid source of information. Critics typically admit there was almost certainly a “Moses\-like figure,” since denying Moses’ existence entirely makes no sense of either history or [archaeology](archaeology-Bible.html). While Moses is not mentioned in Egyptian historical records, archaeologists also note that Egyptian historians are notoriously self\-contradictory and routinely ignored anything unflattering to their Pharaoh. It is hardly a surprise that Egypt’s official records did not make mention of a slave who returned after forty years in the desert to devastate their nation. At the same time, there is archaeological evidence [supporting the events of the Exodus](evidence-of-the-Exodus.html). The evidence includes the Ipuwer Papyrus, which speaks of plagues such as famine, blood, fire, and insects. It includes archaeological findings in a town called Kahun of a large slave population and a rapid evacuation. Evidence connected to the Pharaohs and events of that time also harmonizes with the biblical account. Demanding more proof for Moses’ existence would go well beyond reason. It would also far exceed the level of evidence that exists for other major historical figures. It is especially silly to expect firsthand evidence to survive from more than thirty centuries ago. The fact that we have evidence at all of someone like Moses is itself noteworthy. Since the evidence supports the events described in Exodus, in particular, and [the Bible in general](why-should-I-believe-the-Bible.html), there is every reason to believe Moses was a real, historical person.
Why should I become a Christian?	Answer All major world religions have at their core the same principles, namely, that there are gods, goddesses, or higher states of existence requiring action on the part of adherents to ensure they will arrive at a designated end. In other words, if we do the right things, think the right way, or adopt certain principles of life, we can hope to arrive at the desired destination after we die. All religions are alike because the stated goal can be attained by human effort. Christianity does not fit into that category because it is fundamentally opposed to the very principles that make an ideology a religion. In religion, mankind reaches up toward God. With Christianity, God reaches down toward man. In religion, man works to attain his own salvation. In Christianity, God has already done the work required to grant us salvation (John 3:16–18; 2 Corinthians 5:21\). So Christianity must be considered on its own merits rather than in comparison to other religions. Just as we cannot select the best fruit by comparing an apple with a hammer, we cannot adopt a worldview by comparing the statements of the Son of God with man\-made religion. In considering why you should become a Christian, it is important to start with a bigger question: Why are you here? Where did you come from, and is there a purpose for your existence? Every human being wrestles with those big questions because, despite what we may have been taught about evolutionary theories, we are deeply conscious that to be human is to be distinct from all other life forms. Animals don’t grapple with philosophical quandaries—only humans do. We have a soul that longs for eternity. We sense that we exist for a reason. The Bible tells us exactly why we are like that. It is because we were created by God to be more like Him than anything else He created (Genesis 1:27\). When God breathed His own life into the first man, man became a living soul (Genesis 2:7\). That soul is immortal, reflecting God’s eternal nature. The soul will live on forever, either with God or apart from Him. But part of being human means we have free moral choice. Dogs do not make choices based on right or wrong. Apes do not ponder the meaning of life. Animals make choices based on instinct and conditioning. Humans, however, are held to a different standard because we have an innate understanding of morality. God’s moral law is etched into our hearts, but with our free will, we violate it. That violation is sin. Romans 5:12 says, “When Adam sinned, sin entered the world. Adam’s sin brought death, so death spread to everyone, for everyone sinned” (NLT). God is perfect, heaven is perfect, and we are not (Roman 3:23\). None of us are (Romans 3:10\). Our good does not outweigh our bad (Isaiah 64:6\). The justice of God requires that our high treason against our Creator be punished, and the only rightful punishment of crimes so great is eternal separation from God in hell (Romans 6:23\). We have a serious problem we cannot solve. This problem is not altered by our level of belief, just as the law of gravity is not altered by our acceptance of it. The problem of separation from God is a universal issue, so our job is not to ignore, redefine, or hate it. Our job is to listen to the One we’ve offended and follow His directions for remedying the situation. If you feel a stirring in your heart to seek God, it is because God Himself is seeking you (Luke 19:10; John 6:44\). Life’s highest honor is to be pursued by the Creator of the universe and offered an invitation to become His own child. In addition to recognizing the great gift you are being offered, there are other reasons you should become a Christian: your past, your present, and your future. Why should I become a Christian? \- Your past. Since the moment you let out your first wail, your nature has demanded its own way. Children do not have to be taught to sin; they come by it naturally because we all inherited a sin nature from our first parent, Adam. The knowledge of our sin weighs on us. Some harden their hearts, drown the guilt in addictive behaviors, or lie to themselves about it. But our spirits know we have done wrong, and they seek resolution. We know our sin needs forgiveness, but we are unable to obtain it. When Jesus, the Son of God, came to the earth, it was to become the final sacrifice for those sins (John 10:18\). When we trust Jesus’ sacrifice, God declares our sin forgiven (Romans 4:25\). Our past is wiped clean, and we are given a fresh start (Psalm 103:12\). God did not simply overlook our sin; He punished it severely by placing it on His own perfect Son (Colossians 2:14\). Then God raised Him from the dead—one of the most documented facts in ancient history! No other religious leader has risen from the dead. God’s pardon exists only for those who believe in His Son and bow to His authority (Acts 4:12\). We do not earn forgiveness; we simply receive it. Why should I become a Christian? \- Your present. Becoming a Christian not only cancels the debt you owe God, but it also allows you to step into the purpose for which you were created. God designed each of us for a unique purpose that we discover only in relationship with Him. Human beings are like mirrors. A mirror serves no useful purpose covered in mud. Likewise, human beings serve no eternal purpose covered in sin and shame. When a mirror is wiped clean, it reflects the beauty around it. When we allow God to wipe our sin away with the blood of Jesus, we begin to reflect the beauty and glory of God Himself. As we grow in faith and wisdom, we reflect His image in unique ways. We discover the gifts He entrusted to us to serve Him and others. No longer chasing our own happiness, we find deeper fulfilment in living out God’s plan for our lives. Jesus encouraged His followers to “store up treasure in heaven” (Luke 12:33–34; Matthew 6:19–20\) and promised rewards to those who live for Him (Revelation 22:12\). Why should I become a Christian? \- Your future. Physical death is not the end. Jesus conquered death and invites us to join Him in eternal life (John 6:37\). He already paid our ticket, but we have to accept it on His terms. Mere acknowledgement of the facts is not salvation. Satan also knows the truth but does not trust in it (James 2:19\). The bottom line for each individual is this: Who or what is the boss of my life? The answer to that question determines where you will spend eternity. You should become a Christian if you have the faith to believe and the willingness to surrender your life and future to the One who knows you best (Psalm 139:13–16\). It is the most important decision anyone can make. In his book The Great Divorce, C. S. Lewis wrote, “There are only two kinds of people in the end: those who say to God, ‘Thy will be done,’ and those to whom God says, in the end, ‘Thy will be done.’ All that are in Hell, choose it” (HarperOne, revised ed., 2009, p. 90\).
Why does Hagar call God “the God Who Sees” (Genesis 16:13)?	Answer In Genesis 16 an Egyptian servant named [Hagar](Hagar-in-the-Bible.html) encounters hard times and learns an invaluable lesson that God is the God who sees. He knows our situation, and He is in control and trustworthy. In Genesis 15:4–5 God promised [Abraham](life-Abraham.html) (still called Abram at the time) that an heir from his own body would have innumerable descendants. Abraham believed in the Lord, and it was credited to him as righteousness (Genesis 15:6\). While we read about others before Abraham who were declared righteous, this is the first time the Bible explains how a person becomes righteous (by faith in the Lord). While Abraham believed in God that He could and would keep His word, Abraham had no idea how God would accomplish that. His wife [Sarah](life-Sarah.html) (called Sarai at the time) figured out a way for God to keep His promise. Her idea was that Abraham could have a child through Hagar, Sarah’s servant (Genesis 16:1–2\). Hagar conceived quickly, and Sarah became jealous (Genesis 16:4\). Sarah treated Hagar badly—so badly, in fact, that Hagar even while pregnant fled into the wilderness to escape the mistreatment (Genesis 16:6–7\). The [angel of the Lord](angel-of-the-Lord.html) (this is how Jesus would appear before His incarnation and before He was named Jesus) appeared to Hagar, and, after encouraging her to return to Sarah, He promises Hagar that He would multiply and bless her descendants through the child she would bear (Genesis 16:10–12\). Because He saw her in a time of distress when she was hiding and journeying in the wilderness, Hagar acknowledged Him as El Roi, that is, “the God of Seeing,” or “the God Who Sees” (Genesis 16:13\). This is a remarkable statement for at least three reasons. First, Hagar recognized that the One who was speaking to her was indeed God. There are a number of similar instances in which the angel of the Lord—or the messenger of the Lord—appeared to people as a man and was recognized and worshipped as God (see Genesis 22:11; 32:24–30; and Exodus 3:2 for a few examples). From these instances, it is evident that God interacted personally with people in those days. A second reason for the significance of Hagar’s statement that He is a God who sees is that she saw God and didn’t die. After she acknowledged that it was God who appeared to her and spoke with her, she remarked with amazement that she had seen God and yet remained alive. Even during Old Testament times, this One was appearing to people and representing God to them. Everyone who recognized Him as God was amazed that they did not die—they recognized God as holy and recognized that they deserved death. Recall Isaiah’s words when he sees this same One in His glory: “Woe is me, I am undone” (Isaiah 6:5a, NASB). This shows us that from the beginning God has been reaching out to humanity even though He is infinitely above His creation (Isaiah 55:8–11\), and He has done so graciously, not meting out the judgment we deserve. Of course, this grace of interaction found its ultimate expression when Jesus became a man and died on a cross to pay for the sins of humanity so that all who receive His grace by believing in Him have life with Him. Because of this, those who believe in Him can call God the Father their very own father (Romans 8:15\). A third reason that Hagar’s recognition that He is a God who sees is important is that she recognized that God cared for her—a lowly servant girl—and that He was watching out for her well\-being. What an incredible truth that God loves His creatures—so much so that He would even sacrifice Himself so that His creatures could have life! When we read the Genesis narrative, we learn that God is an amazing and awesome Creator. We also learn that He cares deeply about His creatures, and He shows love to them in the most remarkable ways. How encouraging to know that, no matter where we are, He is a God who sees us, who loves us, and who wants us to know and trust in Him.
How do we “take refuge under His wings” (Psalm 91:4)?	Answer The concept of taking a person “under one’s wing” is familiar to us today. When an individual is alone, in a new position, or needing special guidance, another, more experienced person may offer to take the other “under his wing” to care for, teach, and guide. In Scripture, under His wings is a metaphor for the protective refuge of God’s presence. The imagery alludes to a mother bird taking her vulnerable hatchlings under her wings to nurture, train, shelter, guide, and protect. Jesus applied the phrase to His concern for Israel: “Jerusalem, Jerusalem, who kills the prophets and stones those who are sent to her. How often I wanted to gather your children together, as a hen gathers her chicks under her wings, but you were not willing!” (Matthew 23:37, CSB; see also Luke 13:34\). Boaz recognized that [Ruth](life-Ruth.html), a Moabite foreigner, had sought refuge under the God of Israel’s wings (Ruth 2:10–12\). “People take refuge in the shadow of your wings,” says Psalm 36:7\. The psalmist seeks refuge and shelter “under His wings” (Psalm 57:1; 61:4\) and even sings for joy “in the shadow of His wings” (Psalm 63:7, ESV). But there is a richer, fuller application for under His wings that emerges in Psalm 91\. In the first verse, the same idea of God as a sheltering refuge is established: “Whoever dwells in the shelter of the Most High will rest in the shadow of the Almighty” (Psalm 91:1\). In God’s presence are security, guidance, protection, and care. Some Bible versions replace “the shelter of the Most High” with “the secret place of the Most High.” In the Old Testament, the Jewish people associated God’s presence with a specific place—the [Holy of Holies](Most-Holy-Place.html). Inside the wilderness tabernacle and then, later, in the temple was a secret, innermost chamber where only the high priest could enter once a year to make atonement for the sins of the people (Exodus 28; Hebrews 9:7\). This sacred place of worship contained the ark of the covenant covered by the mercy seat where God was enthroned, and His holy presence dwelled among His people (Exodus 25:22; Numbers 7:89\). Upon the [mercy seat](mercy-seat.html) sat two hammered gold cherubim, or angels, with their wings overshadowing the ark: “The cherubim will face each other and look down on the atonement cover. With their wings spread above it, they will protect it” (Exodus 25:20, NLT). The one who “dwells in the secret place of the Most High” and “abides in the shadow of the Almighty” is the one whose sins have been atoned for and who stands clean and forgiven. Only then can one say of the Lord, “He is my refuge and my fortress, my God, in whom I trust” (Psalm 91:2\). The psalmist continues: “Surely he will save you from the fowler’s snare and from the deadly pestilence. He will cover you with his feathers, and under his wings you will find refuge; his faithfulness will be your shield and rampart” (Psalm 91:3–4\). Those who are protected by the salvation of the Lord through faith in Jesus Christ will dwell forever in God’s presence. They will escape death and the snare of the devil (Hebrews 2:14; 2 Timothy 2:24\). They can now enter the secret place—the holy of holies (Hebrews 10:19–22\). They can boldly approach God’s throne of grace (Hebrews 4:16\) anytime, not just once a year, because of the death of Jesus Christ on the cross and His shed blood, which opened up a new and living way. From the days of the [wilderness wanderings](wilderness-wandering.html), the people of God have taken refuge under His wings: “He found them in a desert land, in an empty, howling wasteland. He surrounded them and watched over them. . . . Like an eagle that rouses her chicks and hovers over her young, so he spread his wings to take them up and carried them safely on his pinions. The LORD alone guided them” (Deuteronomy 32:10–12, NLT). Whenever the children of Israel needed help, they prayed, “Hide me under the shadow of your wings” (Psalm 17:8\). And now, because of Jesus Christ’s redeeming sacrifice, we can forever abide under His wings in the protected shelter of His presence.
Is “ashes to ashes, dust to dust” in the Bible?	Answer The officiant of a funeral service saying, “Ashes to ashes, dust to dust” is a common practice in many branches of Christianity. It is most often spoken after the casket is lowered into the grave at the same time that dirt is symbolically thrown on top of the casket. It is interesting to note, however, that the exact phrase ashes to ashes, dust to dust does not occur in the Bible. Rather, it comes from the funeral section of the [Book of Common Prayer](Book-of-Common-Prayer.html). The most well\-known version of this funeral rite comes the Anglican Book of Common Prayer and reads as follows: “In sure and certain hope of the resurrection to eternal life through our Lord Jesus Christ, we commend to Almighty God our brother \[NAME]; and we commit his body to the ground; earth to earth; ashes to ashes, dust to dust. The Lord bless him and keep him, the Lord make his face to shine upon him and be gracious unto him and give him peace. Amen.” While ashes to ashes, dust to dust is not explicitly biblical, it is solidly based on Scripture. Genesis 3:19 reads, “By the sweat of your brow you will eat your food until you return to the ground, since from it you were taken; for dust you are and to dust you will return.” Genesis 18:27 records this statement from Abraham: “Now that I have been so bold as to speak to the Lord, though I am nothing but dust and ashes.” Similarly, Job lamented, “He throws me into the mud, and I am reduced to dust and ashes” (Job 30:19\). In Ecclesiastes 3:20, Solomon declared, “All go to the same place; all come from dust, and to dust all return.” The saying ashes to ashes, dust to dust is a powerful reminder that God created us from dust (see Genesis 2:7\), and that due to sin, our physical bodies will all eventually return to dust. We need to take our eyes off the things of this world and instead focus on eternity (Matthew 6:19–21\). Our physical bodies will return to dust, but our spiritual being will return to God, to stand before Him in judgment (Hebrews 9:27\). Through [faith in Jesus Christ](believe-in-Jesus.html), that day can be a glorious one, rather than something to be feared.
What are fertility cults?	Answer A fertility cult is a type of nature worship that attempts to safeguard the fertility or productiveness of plants, animals, and people. Fertility cults usually focus on a certain deity, and followers believe that, by propitiating that god or goddess, fruitfulness will result. Fertility cults were common in ancient pagan religions, where certain rites were performed at certain times to ensure fertility and avoid drought and barrenness. Common rituals included the sacrifice of animals—and sometimes humans—as well as shrine prostitution. Evidence of fertility cults have been found throughout the world, including in Egypt, the Americas, Europe, India, China, and the Middle East. In the Old Testament, the Canaanite religions included fertility cults, usually focused on [Baal and Asherah](Baal-and-Asherah.html). When King Josiah brought reforms to Judah, he had to clear the temple of many things associated with fertility cults (2 Kings 23:4–7\). In Jeremiah’s time, a rebellious group of Judeans insisted upon worshiping the “[Queen of Heaven](Queen-of-Heaven.html).” Note how they associate their ceremonies with fruitfulness: “We will burn incense to the Queen of Heaven and will pour out drink offerings to her just as we \[did before]. . . . At that time we had plenty of food and were well off and suffered no harm. But ever since we stopped burning incense to the Queen of Heaven and pouring out drink offerings to her, we have had nothing and have been perishing by sword and famine” (Jeremiah 44:16–18\). This worship of the Queen of Heaven was a fertility cult. The Greek and Roman gods of New Testament times included fertility goddesses such as Aphrodite (Venus), Artemis (Diana), and Demeter (Ceres). Most fertility cults emphasized the changing of seasons, nature, and the productivity of crops. The center of [Diana worship](who-Artemis.html) was in Ephesus, where Paul eventually brought the gospel. The silversmiths who made idols of Diana opposed what Paul was doing (Acts 19:23–24\). The silversmiths were afraid of losing business and started a riot against Paul, since many people were trusting in Jesus and turning away from Diana (Acts 19:25–41\). In the Bible, God rightly condemns fertility cults and rituals. Much of the Mosaic Law dealt with the detestable practices of the Canaanite pagan religions. Specifically, God commanded the Israelites not to set up altars to Baal or plant trees to Asherah (Deuteronomy 16:21\). Scripture repeatedly condemned the horrible practice of sacrificing children to Moloch, which was done in part as a fertility rite (Leviticus 18:21\). Furthermore, God also denounced shrine prostitution and prohibited any Israelite from becoming a shrine prostitute (Deuteronomy 23:17\). Despite these commands, the Israelites often disobeyed God and participated in these fertility cults. One time, the Israelites “yoked themselves to [Baal of Peor](Baal-Peor.html)” (Numbers 25:5, ESV), sacrificing to Baal and engaging in blatant immorality. In judgment, God sent a plague that killed 24,000 people (Numbers 25:9\). Although most fertility cults have died out with time, some elements are still found in smaller sects within religions such as Tibetan Buddhism and Hinduism. Fertility rituals are still practiced today in some [Wiccan](Wicca.html) and neo\-pagan groups. Any teaching that personifies the earth and nature or that speaks of a “mother goddess” is harking back to the ancient fertility cults. God is the only One who can bring about fertility. Life and death are in His hands (Deuteronomy 32:39\). The attempts of fertility cults to ensure fruitfulness were and are futile because the Lord is in control of all things. He brings about seasons (Daniel 2:21\), rain (Matthew 5:45\), and crops (Leviticus 26:3–4\). God alone is responsible for opening and closing wombs of both humans and animals (see Genesis 29:31; 30:22; Exodus 34:19; 1 Samuel 1:5\). Worshipping false gods only brings about spiritual slavery, and Baal, Asherah, and the Greek and Roman gods were not true gods at all.
What does it mean that “faithful are the wounds of a friend” (Proverbs 27:6)?	Answer The term [tough love](tough-love.html) may have been coined in recent years, but the idea has been around since biblical times. Merriam\-Webster defines tough love as “love or affectionate concern expressed in a stern or unsentimental manner (as through discipline) especially to promote responsible behavior.” Proverbs 27:5–6 describes tough love like this: “Open rebuke is better than love carefully concealed. Faithful are the wounds of a friend” (NKJV). Open rebuke refers to confronting someone’s misbehavior frankly and truthfully. It may be perceived as harsh or wounding to the recipient, but when the intent is to promote another person’s well\-being and help him change his behavior, the real motivation is love. “Wounds made by a friend are intended to help,” says God’s Word Translation. A genuine friend won’t hold back the truth. He or she will be honest and say what needs to be said, even if it hurts. The wounds of a friend are faithful because a true friend’s criticism or candid speech is based on a relationship that is loyal, sincere, trustworthy, and authentic. We can rely on a friend who cares enough not to hide his or her true feelings. “You can trust a friend who corrects you,” says the Contemporary English Version. The apostle Paul encouraged the Ephesians to “[speak the truth in love](speak-the-truth-in-love.html), growing in every way more and more like Christ, who is the head of his body, the church” (Ephesians 4:15, NLT). If we live in fear of offending a brother or sister, we don’t love them as Christ loves us. The Lord says, “Those whom I love I rebuke and discipline” (Revelation 3:19\). David knew that the wounds of a friend are faithful, and he welcomed open reproof from the godly: “Let the godly strike me! It will be a kindness! If they correct me, it is soothing medicine. Don’t let me refuse it” (Psalm 141:5\). Sometimes, to get well, we have to take our medicine in the form of a godly rebuke. A faithful friend dares to correct what is wrong, and a wise person is courageous enough to receive correction from a trustworthy friend. “Rebuke the wise and they will love you,” says Proverbs 9:8\. The Bible teaches us to administer correction wisely and always with love as the principal motive. When false teachers threatened the early church, Paul instructed Timothy to “charge certain persons not to teach any different doctrine, nor to devote themselves to myths and endless genealogies, which promote speculations rather than the stewardship from God that is by faith. The aim of our charge is love that issues from a pure heart and a good conscience and a sincere faith” (1 Timothy 1:3–5, ESV; see also 2 Corinthians 10:1\). Tough love can be bold and firm and still accompanied by gentleness and kindness. Paul said, “But we were gentle among you, like a nursing mother taking care of her own children” (1 Thessalonians 2:7, ESV; cf. 2 Corinthians 10:1\). He urged the Galatians, “Dear brothers and sisters, if another believer is overcome by some sin, you who are godly should gently and humbly help that person back onto the right path” (Galatians 6:1, NLT). Paul taught Timothy to “gently instruct those who oppose the truth” (2 Timothy 2:25\). Jesus, who is our ultimate example, said, “Take my yoke upon you and learn from me, for I am gentle and humble in heart” (Matthew 11:29\). The wounds of a friend are faithful when they are delivered honestly and earnestly in love. To humbly receive such a painful rebuke is an honor and a blessing. By helping turn a friend back onto the right path, these wounds become a healing balm like medicine to a sick soul.
What does it mean to “sing to the Lord a new song” (Psalm 96:1)?	Answer Psalm 96 may hold the key to understanding why [worship](worship-styles.html) has continuously evolved throughout history, and new songs have ever been written and sung to the Lord. The psalmist declared, “O sing unto the LORD a new song: Sing unto the LORD, all the earth. Sing unto the LORD, bless his name” (Psalm 96:1–2, KJV). Many other psalms unite in the refrain: “Sing to the LORD a new song, for he has done marvelous things; his right hand and his holy arm have worked salvation for him” (Psalm 98:1\). David intoned, “I will sing a new song to you, my God; on the ten\-stringed lyre I will make music to you” (Psalm 144:9\). “Sing to him a new song; play skillfully, and shout for joy,” insists Psalm 33:3\. Again and again, God’s people are encouraged to “Praise the LORD. Sing to the LORD a new song, his praise in the assembly of his faithful people” (Psalm 149:1\). In each of these passages, new means “original,” “fresh,” “one of a kind,” and “never seen before,” or, in this case, “never heard before.” God is a creative God. He’s always doing something new—like saving, intervening, answering prayers, and working miracles. Through the prophet Isaiah, God said, “Forget the former things; do not dwell on the past. See, I am doing a new thing! Now it springs up; do you not perceive it? I am making a way in the wilderness and streams in the wasteland” (Isaiah 43:18–19\). Right before this, the Lord declared, “Behold, the former things have come to pass, and new things I now declare; before they spring forth I tell you of them. Sing to the LORD a new song, his praise from the end of the earth” (Isaiah 42:9–10, ESV). When we are born into the family of God, He makes us [new creatures in Jesus Christ](new-creation.html). The apostle Paul explained, “The old has gone, the new is here!” (2 Corinthians 5:17; see also Galatians 6:15\). To the Corinthians, Paul said, “For we are God’s masterpiece. He has created us anew in Christ Jesus, so we can do the good things he planned for us long ago” (Ephesians 2:10\). One thing our inventive God loves is for His newly created people to express innovative, spontaneous, and unrehearsed praise and thanks to Him. Singing unto the Lord a new song is the natural reaction of an individual who is newly saved and transformed by the Lord: “He put a new song in my mouth, a song of praise to our God. Many will see and fear, and put their trust in the LORD” (Psalm 40:3, ESV). The “new song” we sing does not have to be a newly composed worship number. The new song is merely a fresh response of praise and thanks—one that matches the freshness of God’s goodness and mercy, which are “new every morning” (Lamentations 3:23\). A new song springs forth unrehearsed from the heart of a worshiper who has been struck anew with wonder at the greatness of God and the salvation He has provided. When we see the mighty hand of God working in a way we’ve never observed before, we can’t help but burst forth with a song we’ve never sung before. A new song has been heard from people of every generation—sung by a choir of [born\-again believers](born-again.html) who have tasted and seen the goodness and salvation of the Lord. From days of old and for all eternity, followers from every tribe, language, people, and nation sing unto the Lord a new song (Revelation 5:9\). Throughout the earth and before the throne of God in heaven, we can hear the redeemed singing a new song to the Lord (Revelation 14:3\).
What is the significance of Hebron in the Bible?	Answer The ancient city of Hebron, today called Al\-Khalil in Arabic, was located approximately 20 miles south of present\-day Jerusalem in the Judean valley. Hebron is significant in the Bible for a couple of reasons. Hebron is first mentioned in Genesis 13:18 as a place where [Abram](life-Abraham.html) (later known as Abraham) traveled after parting company with his nephew [Lot](Lot-in-the-Bible.html). At Hebron the Lord first showed Abram the land that would belong to him and his offspring (Genesis 13:14–17\). Later, after the death of King Saul, God told David to go to Hebron, and it became the city where David ruled over Judah for seven years because at that time the Jebusites controlled Jerusalem (2 Samuel 2:1–4, 5:3\). After his wife, Sarah, died, Abraham still lived in Hebron, which belonged to the Hittites (Genesis 23\). He wanted to bury Sarah there, so he approached a man named Ephron and asked to buy a cave for a burial site. Abraham was so well\-respected among the [Hittites](Hittites.html) that they offered to give him any cave he desired. But Abraham insisted on paying full price, and he selected an area called Machpelah, owned by a man named Ephron. Again, Ephron tried to give Abraham the cave, but Abraham insisted on paying full price. “So Ephron’s field in Machpelah near Mamre—both the field and the cave in it, and all the trees within the borders of the field—was deeded to Abraham as his property in the presence of all the Hittites who had come to the gate of the city. Afterward, Abraham buried his wife Sarah in the cave in the field of Machpelah near Mamre (which is at Hebron) in the land of Canaan. So the field and the cave in it were deeded to Abraham by the Hittites as a burial site” (Genesis 23:17–20\). This cave in Hebron is also called Kiriath\-Arba, and, later, Abraham was also buried there (Genesis 25:10\); and Isaac, Rebekah, Jacob (Genesis 47:29–30\), and Leah (Genesis 49:30–32\). The cave of Machpelah in Hebron is considered by the Jews to be the second holiest site in all Israel. Today it is under Palestinian control and is known to Jewish inhabitants as the Cave (or Tomb) of the Patriarchs. Muslims refer to it as the Sanctuary of Abraham. The land around Hebron was part of the allotment Joshua gave to [Caleb](Caleb-in-the-Bible.html) when Israel took the Promised Land (Joshua 14:13\). Hebron was a reward for Caleb’s faithful service and loyalty to the Lord. Caleb probably desired Hebron because it may have contained the “valley of Eschol” from which the spies had brought great clusters of grapes as proof of the land’s bounty (Numbers 13:23\). Hebron was later designated as a [city of refuge](cities-of-refuge.html) (Joshua 20:1–7\). Hebron became the capital of Judah, and from there [David](life-David.html) reigned for seven\-and\-a\-half years. During David’s reign in Hebron, [Abner](Abner-in-the-Bible.html), the former commander of Saul’s army, took Saul’s son [Ish\-Bosheth](David-and-Ish-bosheth.html) across the Jordan River and set him up as king of Israel. Eventually, however, Abner defected to David’s side and vowed to bring all of Israel under David’s control (2 Samuel 3:8–12\). When [Joab](Joab-in-the-Bible.html), David’s commander learned of this, he was certain Abner was only spying for Ish\-Bosheth (2 Samuel 3:24–25\). He also hated Abner for killing his brother Asahel at the battle of Gibeon, so he set out for revenge. Joab met Abner in Hebron and pulled him aside under the pretext of having a private conversation. When they were alone, Joab stabbed Abner in the stomach and killed him (2 Samuel 3:27\). David was grieved at the news of Abner’s death and pronounced a curse on Joab (2 Samuel 3:28–29\). After Ish\-Bosheth was assassinated, David meted out justice against the assassins in Hebron; in this way, David’s integrity became known throughout all Israel (2 Samuel 4\). David was eventually declared Israel’s rightful king, and he moved his capital from Hebron to Jerusalem (2 Samuel 5:1–5\). David’s son [Absalom](who-was-Absalom.html) made Hebron his headquarters while he plotted to steal his father’s kingdom (2 Samuel 15:7–9\). Absalom had spent time cultivating loyalty from Israel’s people, then moved his nefarious plot out from under his father’s eye in Jerusalem. He appointed himself king in Hebron, striking fear in David’s heart (2 Samuel 15:10, 14\). David fled as Absalom moved from Hebron to Jerusalem to take control of the capital. He may have wrongly thought that, since it had worked for David to begin his reign in Hebron, it would also work for him. Absalom forgot an important truth: David had been anointed by God to rule Israel; Absalom had not. As significant as Hebron was to his ancestors, a cave full of ancestral bones could not replace that anointing. Absalom’s brief stint as a self\-appointed king of Hebron did not lead to future success, and he died in disgrace (2 Samuel 18:9–14\). Regardless of a city or nation’s great history, unless God’s presence and blessing are on it, it holds no power to bless its inhabitants.
Is there an angel named Ariel in the Bible?	Answer The only angels named in the Bible are Gabriel and Michael (Daniel 8:16; 9:21; 10:13; 12:1\). Nowhere in the Bible is there an angel named Ariel. The [book of Tobit](book-of-Tobit.html), one of the apocryphal books not included in the Hebrew Bible or the Protestant canon of Scripture, contains a heroic angel named Raphael. Another extrabiblical text, the book of Enoch, names seven archangels: Uriel, Raphael, [Raguel](angel-Raguel.html), Michael, Sariel, Gabriel, and Jerahmeel. The notion of Ariel as the angel of nature traces back to Gnostic lore and the ancient Jewish tradition of mystical or “occult” interpretations of the Bible known as [Kabbalah](Kabbalah.html). In Kabbalistic, apocryphal, and occult writings, Ariel is often confused with Uriel from the book of Enoch. One [apocryphal text](apocrypha-deuterocanonical.html) depicts Ariel as an angel who punishes demons. The Gnostic text Pistis Sophia associates Ariel with punishment of the wicked. In Shakespeare’s The Tempest, Ariel is a sprite. Ariel was also the name of a minor angel in John Milton’s seventeenth\-century poem, Paradise Lost. While an angel named Ariel is absent from Scripture, the word Ariel is used in four different contexts in the Bible. One instance is found in two Old Testament passages: “And Benaiah the son of Jehoiada was a valiant man of Kabzeel, a doer of great deeds. He struck down two ariels of Moab. He also went down and struck down a lion in a pit on a day when snow had fallen” (2 Samuel 23:20, ESV; see also 1 Chronicles 11:22\). The exact meaning of ariel here is unclear. Some Bible translations treat it as a proper name, labeling Benaiah’s victims as two “sons of Ariel.” Other translations treat ariel here as a common noun, as if to say Benaiah struck down “two champions of Moab” (NLT) or “Moab’s two mightiest warriors” (NIV). The original meaning of the term ariel is also uncertain. It may have meant “lion (or lioness) of God,” “victorious under God,” or “altar hearth.” When Ezra returned to Jerusalem, he summoned a group of trusted Levites to minister in the temple. Ariel is the name of one of those human leaders: “So I summoned Eliezer, Ariel, Shemaiah, Elnathan, Jarib, Elnathan, Nathan, Zechariah and Meshullam, who were leaders, and Joiarib and Elnathan, who were men of learning” (Ezra 8:16\). The third use of ariel in the Bible is found in the book of Ezekiel. Ariel is the Hebrew term translated “altar hearth” in Ezekiel 43:15–16: “Above that, the altar hearth is four cubits high, and four horns project upward from the hearth. The altar hearth is square, twelve cubits long and twelve cubits wide.” This altar hearth is where burnt offerings were made, a place associated with the secret of Israel’s lion\-like strength. Finally, the book of Isaiah contains a prophecy concerning both the siege and the preservation of the city of Jerusalem. Ariel is applied to Jerusalem symbolically four times: “Woe to you, Ariel, Ariel, the city where David settled! Add year to year and let your cycle of festivals go on” (Isaiah 29:1; see verses 2 and 7 also). The meaning of this title is “victorious under God.” Since Israel’s main altar was in Jerusalem, this could be the reason for the designation.
What does the Bible mean by “male and female He created them” (Genesis 1:27)?	Answer In Genesis 1:26 recounts God’s stated intention to create humanity. In Genesis 1:27, He accomplishes it and tells the reader that He made man (Hebrew, adam) [in His own image and likeness](image-of-God.html), but the narrative adds that He also created man as male and female. This makes evident the subtle nuance that humanity—called “man” (adam)—was more than the individual human named Adam. While the creation account in Genesis 1 tells us God created man (humanity), the specifics of how He distinguished male and female are found in the next chapter. Genesis 2:7 recounts the creation of [Adam](Adam-in-the-Bible.html). God formed him from the dust of the earth and gave him the breath of life, and Adam became a living being. After God created Adam, He stated that it wasn’t good for Adam to be alone—God had designed humanity to be male and female, and the job wasn’t yet finished. So He showed Adam how other creatures had their opposite\-gender counterparts (Genesis 2:19–20\) and how none of those were suitable for Adam. Once the need was demonstrated, God put Adam to sleep, removed one of Adam’s ribs (Genesis 2:21\), and from that rib fashioned Adam’s female counterpart (Genesis 2:22\). When God brought her to Adam, Adam acknowledged that she was of the same nature—recognizing her [equality](gender-equality-inequality.html)—and yet distinct (Genesis 2:23\). That equality, complementarity, and distinctiveness are acknowledged throughout the Bible. For example, Peter would later refer to women as fellow heirs of grace (1 Peter 3:7\) The creation account in Genesis provides the background and basis for gender distinctions, sexuality, and even marriage (see Genesis 2:24\). This is particularly timely in an age when there is a great deal of [gender confusion](transsexualism-gender-identity-disorder.html) and in which gender identity is regularly viewed by many to be optional. God created humanity with two complementary counterparts—male and female—and the binarity of that creative work provides the framework for human relations. Yet the further away from the Designer a society gets, the further away the culture seeks to move from the design. Many today are struggling to understand who they are and who they are designed to be. For those who are wrestling with uncertainty, we can be encouraged knowing that our Creator has designed us and cares for us even when we lose our way. Where better to look for our definition and our design than the One who defined and designed us? Paul reminds us that we are designed to be His workmanship, born anew in Jesus, and made so that we can fulfill His design for our lives (Ephesians 2:10\).
What does it mean to be more precious than rubies (Proverbs 31:10)?	Answer Two things in the Bible are considered more precious than rubies: the virtue of wisdom (Proverbs 3:15\) and a woman of noble character: “Who can find a virtuous and capable wife? She is more precious than rubies” (Proverbs 31:10, NLT). A woman who is more prized than rubies is one with godly traits that are rare and valuable. The [book of Proverbs](Book-of-Proverbs.html) was written to teach young men how to obtain wisdom and build moral character. It is packed with practical guidelines and ethical principles for developing integrity and making wise and beneficial decisions in life. The question in Proverbs 31:10, “A wife of noble character who can find?” indicates that the reader ought to look long and hard to find such a wife for himself. “A wife of noble character is her husband’s crown, but a disgraceful wife is like decay in his bones,” warns Proverbs 12:4\. For the sake of his future happiness, success, and well\-being, a young man ought to choose his wife wisely and carefully. Thus, Proverbs 31 goes into great detail describing the attributes of a wife who is more precious than rubies—the kind of woman the wise young man should seek. The first qualities mentioned are trustworthiness and devotion: “Her husband can trust her, and she will greatly enrich his life. She brings him good, not harm, all the days of her life” (Proverbs 31:11–12, NLT). A virtuous wife is an asset to her husband and not a liability. She is supportive and encouraging, not like the quarrelsome and nagging wife who is like the “constant dripping of a leaky roof” (Proverbs 19:13; see also Proverbs 21:9, 19\). A worthy woman is diligent and [hard\-working](Christian-work-ethic.html): “She finds wool and flax and busily spins it. She is like a merchant’s ship, bringing her food from afar” (Proverbs 31:13–14, NLT). She carefully manages her household: “She gets up before dawn to prepare breakfast for her household and plan the day’s work for her servant girls” (Proverbs 31:15, NLT). Like the wise woman of Proverbs 14:1, she works hard to build up her home. She’s not like the foolish one who tears it down with her own hands. A woman who is more precious than rubies is also intelligent and capable: “She considers a field and buys it; out of her earnings she plants a vineyard” (Proverbs 31:16\). She is strong and energetic, with a healthy work ethic (Proverbs 31:17\). She has good business sense, her “trading is profitable,” and she increases her family’s wealth (Proverbs 31:17–18, 24\). The description that “her lamp does not go out at night” in verse 18 implies that she has the foresight to plan for the future. In the parable of the ten virgins, the five whose lamps did not go out had thought ahead to buy oil and were praised for their prudence and forethought (Matthew 25:1–13\). A woman who is more precious than rubies is generous and kind: “She opens her arms to the poor and extends her hands to the needy” (Proverbs 31:20\). She spares no expense to protect her family (verses 21–22\). “Her husband is respected at the city gate, where he takes his seat among the elders of the land,” says verse 23\. A virtuous woman brings honor and respect to her husband and family. Verses 25–26 applaud her dignity, wisdom, kindness, and strength of character. Her family members, who are at the center of her devotion, adore and express their fondness for her with blessings and praise (verses 27–28\). The chapter concludes with the writer recognizing the significance of such a woman: “Many women do noble things, but you surpass them all” (Proverbs 31:29\). While she may be physically beautiful and charming, her crowning achievement is that she fears the Lord (verse 30\). Such a woman is more precious than rubies because of her godly character—a rare and priceless jewel. [Ruth](life-Ruth.html) is an excellent example of a woman in the Bible who is more precious than rubies. Boaz described her as a virtuous woman (Ruth 3:11\). She was devoted and faithful; she worked hard and took the initiative; and, like the Proverbs 31 woman, she was praised in the gates (Ruth 2:2; 4:11; cf. Proverbs 31:31\).
Is the jackal mentioned in the Bible?	Answer Jackals are mentioned several times in the Bible (Isaiah 13:21–22; 35:7; Lamentations 5:18; Jeremiah 9:11; 49:33; Psalm 44:19; Ezekiel 13:4\). The word jackal can refer to several species of carnivorous animals inhabiting Africa and Asia. They are kin to the wolf and dog and are known for feeding on the kills of other animals. They are cowardly, nocturnal, and travel in packs, similar to wolves. Jackals are known for their mournful howling, much as coyotes are (Micah 1:8\). Usually, the jackal symbolizes desolation and desperation. Nehemiah 2:13 mentions a Jackal Well (NIV) outside the city of Jerusalem, although in some translations it is called the Dragon Spring (ESV), Dragon’s Well (NASB), or Well of the Serpent (BSB). This is the only mention of such a well, and there is no archeological clue as to its exact location. The Jackal Well may have been so named due to its shape or the presence of an image beside it of a dragon or wild beast. Some scholars speculate that the Jackal Well was a natural spring that flowed out of an image of a beast made of wood, stone, or brass. In Scripture, jackals often represent a deeper spiritual truth. Most of the Bible’s mentions of jackals come in God’s speaking through a prophet, warning nations of what was about to come if they continued their rebellion. God warned Judah with these words: “I will make Jerusalem a heap of ruins, a haunt of jackals; and I will lay waste the towns of Judah so no one can live there” (Jeremiah 9:11\). Similar descriptions are prophesied against Hazor (Jeremiah 49:33\), Edom (Isaiah 34:13; Malachi 1:3\), and Babylon (Jeremiah 51:37\). For a city or land to be the home of jackals meant that it was deserted and left to ruin. The wild things had taken over. The psalmist cried out to God in lamentation: “You crushed us and made us a haunt for jackals; you covered us over with deep darkness” (Psalm 44:19\), before appealing to God to “rescue us because of your unfailing love” (verse 26\). [Job](life-Job.html) mourned that he had “become the brother of jackals, a companion of owls” (Job 30:29\). To be a brother of jackals meant that, in his misery, Job felt completely abandoned and left to die. We’ve all had seasons when we’ve felt like the brother of jackals or that we’re living in a jackal’s haunt, but for God’s children, such a season is temporary. We have His promise that He will [never leave](I-will-never-leave-you-nor-forsake-you.html) or forsake us (Deuteronomy 31:8; Hebrews 13:5\). And if Jesus is Lord of our lives, we are never desolate or without hope. The wild things cannot take over. God is preparing [a place for us](is-Heaven-real.html) that promises love, joy, and peace forever (John 14:1–2; Hebrews 11:39–40; 2 Corinthians 4:17\). No jackals allowed!
What is the legend of the Wandering Jew?	Answer The legend of the Wandering Jew is a cautionary tale that has been in circulation for centuries. Basically, the Wandering Jew is an immortal man who is doomed to travel from place to place in constant state of sorrow until the second coming of Christ as a punishment for his mistreatment of Christ in [His passion](passion-of-Christ.html). It is not a biblical story, as the Bible does not mention anyone, Jewish or otherwise, who is cursed in the same way that the Wandering Jew supposedly is. Depending on the version of the story, the fanciful details concerning the Wandering Jew are slightly different. Most all of the versions emphasize his inability to die and his curse of restlessness: he travels the globe and can only stop to eat meals before moving on again. One version, from the Middle Ages, identifies the Wandering Jew as a man named Cartaphilus, who taunted Jesus Christ as He was carrying His cross to Calvary. The story goes that, when this man saw Jesus passing by, he told Him to go faster and stop loitering, to which the Savior replied with something like, “I go, but thou shalt wait till I come.” Jesus’ words to Cartaphilus cursed him to roam the earth until the second coming. In an Italian version of the story from the fourteenth century, the Wandering Jew’s name is John Buttadeus—Buttadeus being Latin for “strike God,” a reference to John’s supposed physical attack upon Jesus. Other versions also associate the Wandering Jew’s crime with physical violence: in 1228, a man claimed to have met a man in Armenia who reportedly had been [Pontius Pilate’s](Pontius-Pilate.html) doorkeeper and had struck Jesus on His way to Calvary. In other versions of the tale, the crime of the Wandering Jew was to simply withhold aid from the suffering Christ. In the sixteenth century, a German bishop claimed to have met a tall, barefoot, long\-haired man in Hamburg. The man said his name was Ahasuerus and that he was a Jewish shoemaker who had refused to help the Lord in His hour of need. Later, this same Ahasuerus was supposedly spotted in Madrid, Spain, where he evinced a fluency in every language. There are many other variations of the myth of the Wandering Jew, and they have been told in many cultures around the world. In some iterations, the Wandering Jew converts to Christianity and acts as an evangelist everywhere he goes. In others, he is simply cursed in his misery. Various versions give him various names: Melmoth, Matathias, Malchus, Isaac Laquedem (French), Juan Espera a Dios (Spanish for “John waits for God”), and Jerusalemin suutari (Finnish for “Shoemaker of Jerusalem”). In all versions, the theme is that cursing Christ brings a curse. The curse of the Wandering Jew bears some similarities to the curse God placed upon [Cain](Cain-in-the-Bible.html) after his murder of Abel. Besides decreeing that Cain would no longer be able to till the ground to produce crops, God said, “You will be a restless wanderer on the earth” (Genesis 4:14\). Millennia\-long wandering is not mentioned as part of Cain’s punishment, and immortality is not implied, although God does put [a mark](mark-Cain.html) on him so that no one would kill him (Genesis 4:15\). Some see the Wandering Jew legend as a metaphor for the plight of the Jewish people at large: under Moses, the Jews wandered for forty years [in the wilderness](wilderness-wandering.html); and forty years after rejecting Jesus as the Messiah, the Jews lost their temple and their nation and were forced to disperse to various places around the world. Some anti\-Semitic groups have used the concept of the Wandering Jew to propagandize, and the term Wandering Jew, used as an epithet, is considered offensive. Again, the legend of the Wandering Jew has no basis in the Bible. It is a fable that has borrowed some elements from the Bible, including a mention of Jesus, but it is a fictional story. During His trial and crucifixion, Jesus was indeed mocked; on the [road to Calvary](Via-Dolorosa.html), however, we have no record of anyone mistreating Him. Luke 23:27 records that women from Jerusalem bewailed and cried for Him. In His response, Jesus never spoke a curse on anyone. In all He said, He was an example of grace and truth. When He was attacked and humiliated by the Roman soldiers, He didn’t retaliate (Matthew 27:27–31\). When false accusers lied against Him, “Jesus remained silent and gave no answer” (Mark 14:61\). Any supposed interaction with a man who mocked Him, with Jesus cursing him, is simply a myth.
What did Joseph mean when he said, “You meant evil against me, but God meant it for good” (Genesis 50:20)?	Answer After being hated by his brothers, left for dead, and sold into slavery, [Joseph](life-Joseph.html) was able to forgive his brothers, recognizing that God’s sovereign goodness overrides all. Joseph told his brothers, “You meant evil against me, but God meant it for good” (Genesis 50:20\). He could speak with that perspective because of how God had worked after the brothers’ hateful act. It started when Joseph was seventeen, when he brought a bad report about his brothers to his father, Jacob (Genesis 37:2\). Jacob loved Joseph more than his other sons and even made Joseph a multicolored tunic to show his love (Genesis 37:3\). On top of that, Joseph had a dream that his entire family would bow down to him (Genesis 37:5\). Joseph’s brothers responded poorly to these things and hated Joseph greatly (Genesis 37:4–5\) and were jealous of him (Genesis 37:11\). They plotted one day to throw him into a pit and tell their father that a wild beast had killed and eaten him (Genesis 37:18–24\). After doing the deed, they decided that, rather than leave him in the pit to die, they would sell him to Midianite and Ishmaelite traders who were going to Egypt. Upon arriving in Egypt, those that had bought Joseph sold him to [Potiphar](Joseph-Potiphar.html), Pharaoh’s captain (Genesis 37:36\). God blessed Joseph, and Joseph grew in influence and prominence, until Potiphar put Joseph over his whole house (Genesis 39:8\). [Potiphar’s wife](Potiphars-wife.html) tried to seduce Joseph (who fled to avoid the situation), and then she lied to Potiphar, accusing Joseph of trying to take her by force (Genesis 39:17–18\). Joseph was thrown into prison, but even there God looked after him (Genesis 39:21–23\). Even while imprisoned, Joseph prospered, and God gave him the interpretation of dreams. When Pharaoh had a troubling dream, Pharaoh’s cupbearer remembered that Joseph had interpreted the cupbearer’s dream accurately, and he told Pharaoh (Genesis 41:9–13\). Pharaoh had Joseph released from prison, and after Joseph told him the interpretation of the dream—that there was a famine coming—Pharaoh promoted Joseph over all Pharaoh’s house (Genesis 41:38–41\). In the seven years that followed, Joseph led the preparations for the famine, and when the famine finally arrived, Egypt was prepared (Genesis 41:46–49\) and people from all over the world traveled to Egypt to buy grain (Genesis 41:56–57\). Joseph’s brothers were sent from the land of Canaan to Egypt to buy food, and when they encountered Joseph, they did not recognize him, but Joseph recognized them. After some elaborate investigation and planning (Genesis 42—44\), Joseph revealed to them who he was (Genesis 45:1–5\). His brothers were terrified—Joseph was alive, and he had the power to kill them for what they had done to him. But Joseph understood and explained that God had sent him to Egypt so that he could preserve their lives, not seek judgment against them (Genesis 45:5, 7\). Even years later, after Jacob had died, the brothers still had some fear of retaliation, but Joseph again spoke kindly to them and reminded them that what they had intended for evil, God had used for good so that many lives could be preserved (Genesis 50:20\). This historical narrative is important as it teaches us two things. First, God keeps His word, no matter how seemingly impossible the fulfillment might be. God had promised that the sons of Israel would be blessed and would be a mighty nation (Genesis 12, 15, 49, etc.). If the sons of Israel had died in the famine, as they surely would have without Joseph’s deliverance, then God’s covenant promises would have been broken, and God would have been a liar. God kept His word, even using the unrighteous deeds of some to accomplish His plan. What they meant for evil, God meant for good. God is in control, and He is trustworthy. A second important lesson from this narrative is seen in the personal example of Joseph, who, because he trusted in God was able to understand God’s big\-picture plan and forgive his brothers. Even though they had caused great harm to Joseph, God didn’t abandon Joseph. Rather than respond with hate and anger, Joseph was able to respond with love and forgiveness, being a blessing to those who had intended to destroy his life. Joseph came to realize that what his brothers had meant for evil, God meant for good. God provided for Joseph’s brothers, even though they had acted evilly. If God works in our lives in this way and cares and provides for us even when we are behaving in an unloving way, then we, like Joseph, should care for even those who are unloving toward us.
How was the word of the Lord given “precept upon precept” to the people (Isaiah 28:13)?	Answer In Isaiah 28, the prophet Isaiah begins to deliver a series of “woes” or messages warning the people of Israel (or Ephraim) and Judah of coming judgment. In one of these woes, the phrase precept upon precept repeatedly appears. The term precept means “a guiding rule, command, or principle.” In Isaiah 28:13 God speaks words of judgment: “And the word of the LORD will be to them precept upon precept, precept upon precept, line upon line, line upon line, here a little, there a little, that they may go, and fall backward, and be broken, and snared, and taken” (ESV). To fully understand what the prophet meant by “precept upon precept,” a bit of historical background is required: Isaiah endeavored to get Israel’s rulers to stop depending on political strategies and international treaties for peace and return to trusting in the Lord. Not only were Israel’s rulers proud, unteachable, and self\-reliant, but these leaders, who were supposed to be examples to the people, were staggering around drunk, disorderly, and delusional (Isaiah 28:7–8\). Isaiah realized it was time for the people to turn to God and repent. In their inebriated hallucinations, the people showed no interest in hearing from God. They asked, “Who does the LORD think we are?” and “Why does he speak to us like this?” and they expressed their resentment: “Are we little children, just recently weaned? He tells us everything over and over—one line at a time, one line at a time, a little here, and a little there!” (Isaiah 28:9–10, NLT). Isaiah 28:10 in the English Standard Version says, “For it is precept upon precept, precept upon precept, line upon line, line upon line, here a little, there a little.” In the New International Version, their complaint reads, “Do this, do that, a rule for this, a rule for that; a little here, a little there.” These repeated phrases were spoken by the drunken rebels to mock Isaiah’s preaching—his “simplistic” message sounded like baby talk to them. Devoid of God’s living, breathing presence and the message of salvation, the intoxicated priests and prophets viewed the Word of the Lord as meaningless jabber, little more than a set of rules and regulations—precept upon precept, a rule for this, a rule for that; do this, do that. They considered themselves above such basic principles and scorned Isaiah for treating them as if they were little children. The leaders of Isaiah’s day were seeing without perceiving and hearing without understanding (Matthew 13:14–15\). Their hearts had become calloused, their ears dull, and their eyes closed (Isaiah 6:9–10\). Putting their complaint into modern terms, it would not be an exaggeration to say that, in saying, “Precept upon precept, precept upon precept,” they were saying that the Word of the Lord was little more than “yada yada” or “blah\-blah\-blah” to them. The disrespect shown to Isaiah and the Word of God was met with God’s pronouncement of judgment. In Isaiah 28:11–13, God calls out Israel’s drunken prophets and priests for mocking Isaiah and rejecting His Word. First, God says, “Very well then, with foreign lips and strange tongues God will speak to this people” (verse 11\). In other words, since they claimed that Isaiah’s preaching was nothing more than babble, God would ensure their future lessons were delivered in a foreign tongue—specifically, the Assyrian tongue, as [the Assyrians](Israel-conquered-by-Assyria.html) would soon conquer Israel and take them into captivity (Hosea 8:8; 13:16\). Then, Isaiah attempted to make the rebels see themselves as if in a mirror, throwing their own words back at them: “And the word of the LORD will be to them precept upon precept, precept upon precept, line upon line, line upon line, here a little, there a little” (Isaiah 28:13a). As part of God’s judgment, His message would continue to be given in small portions. They would continue to be treated like children because they were still children in their understanding. They were those who were “always learning but never able to come to a knowledge of the truth” (2 Timothy 3:7\). And they would continue in their spiritual drunkenness, unable to understand. The result would be devastating: “That they may go, and fall backward, and be broken, and snared, and taken” (Isaiah 28:13b). The people’s only hope was to turn to God, the rock of their salvation: “Look! I am placing a foundation stone in Jerusalem, a firm and tested stone. It is a precious cornerstone that is safe to build on. Whoever believes need never be shaken” (Isaiah 28:16, NLT). This “[precious cornerstone](Jesus-Christ-cornerstone.html)” was an undisputed reference to the Messiah (cf. Psalm 118:22; Romans 9:33; 1 Peter 2:6; Matthew 21:42; Acts 4:11\).
Who was Zilpah in the Bible?	Answer Zilpah was [Leah’s](Leah-in-the-Bible.html) handmaiden or servant whom Leah gave to her husband, Jacob, as a concubine. Zilpah bore Jacob two sons: Gad and Asher. Zilpah’s background is unknown, other than the fact that Zilpah had been one of [Laban’s](Laban-in-the-Bible.html) servants before Leah’s marriage to [Jacob](life-Jacob.html). When Jacob married Leah, “Laban gave his servant Zilpah to his daughter as her attendant” (Genesis 29:24\). A week later, when Jacob married Leah’s sister, Rachel, Laban gave Bilhah to Rachel as her attendant (Genesis 29:29\). Some Jewish scholars have suggested that Zilpah and Bilhah were Laban’s daughters by a concubine (and therefore half\-sisters of Leah and Rachel), but this is nowhere stated in the Bible. [Leah and Rachel](Jacob-Leah-Rachel.html) were soon involved in a child\-bearing war with each other. Their fight for prominence in their husband’s eyes prompted them to bring their servants into the battle. Once Rachel realized she was not able to bear children, she gave her servant, Bilhah, to Jacob to produce children through a surrogate (Genesis 30:3–4\). In doing so, Rachel followed a then\-common practice for a barren wife to give her servant to her husband as a concubine. The offspring born to that concubine would be considered children of her mistress. Leah had four sons, but then she stopped bearing children. Jacob’s next two sons were through Rachel’s servant, and Leah, wanting more children in her name, followed the lead of her younger sister and offered Zilpah to her husband (Genesis 30:9–10\). Zilpah’s two sons, [Gad](Gad-in-the-Bible.html) and [Asher](Asher-in-the-Bible.html), became forebears of two of the twelve tribes of Israel (Genesis 35:26\). Nothing is said in Scripture about how Zilpah viewed this arrangement, but, as a servant, she would have had no recourse even if she had objected to it. In the patriarchal, pre\-Mosaic Law society in which she lived, Zilpah did not have any rights. She didn’t even get to name the children she bore to Jacob. Instead, Leah named both Gad and Asher (Genesis 30:10–13\). The Bible indicates that Zilpah and [Bilhah](Bilhah-in-the-Bible.html) were Jacob’s “wives” (Genesis 37:2\), but they were not wives in the same sense that Leah and Rachel were. A more specific term today would be concubine or handmaid. The Amplified Bible provides wording to make the arrangement clearer, saying that Bilhah and Zilpah were “\[secondary] wives.” Zilpah was not given a choice of whether to become Jacob’s concubine, and she and Bilhah were manipulated as pawns in a power struggle between two sisters. Despite Zilpah’s exploitation, God still used the situation to make a nation of chosen people for Himself. Zilpah is a silent character in the Bible; we have no recorded words from her. Like other women used as child\-bearers in that era, Zilpah would have been viewed as insignificant and unimportant to society. To Jacob, Zilpah’s two sons were counted among Leah’s, but we know that Zilpah was recognized by the Lord. Two generations earlier, the servant [Hagar](Hagar-in-the-Bible.html) had found herself in a similar situation, as she was given to Abraham as a concubine (Genesis 16:1–4\). But God was with Hagar. He appeared to her and saved her life twice, gave her hope and direction, and blessed her son (Genesis 21\). Hagar, Bilhah, and Zilpah, exploited in this world, still mattered to God.
Do angels have souls?	Answer Understanding [angels](angels-Bible.html) is a difficult task, and we may never have all the answers, but their appearances throughout Scripture give many insights into who they are and what they do. Whether angels have souls is not addressed in the Bible, but we can hypothesize. God created angels, just as He created everything else (Colossians 1:16\). He commands them, and they obey (Psalm 91:11; 103:20–21\). They fight for God and protect His people (2 Kings 6:16–17; Psalm 91:11–12; Daniel 6:22; Matthew 26:53\). They also act as messengers, bringing the word of God to people through dreams, visions, or simply by appearing before them (Matthew 1:20; 2:13; Luke 1:11–20; Acts 1:10–11; 8:26\). We know that angels are spiritual beings, as Scripture describes them as “ministering spirits sent to serve those who will inherit salvation” (Hebrews 1:14\). The holy angels worship God (Job 38:7; Psalm 148:2; Luke 2:13–14; Revelation 5:11–12\), but they do not receive worship for themselves (Revelation 19:10\). While all these characteristics are remarkable, they do not answer questions about angels’ souls. The Bible is unclear as to the exact nature of the [soul](human-soul.html), other than its being part of the spiritual nature of mankind. However, we can surmise that the soul is the central part of our personhood. People themselves are referred to as “souls” (Acts 2:41, NKJV). A human’s soul is immaterial and immortal; it persists after the human body dies (Daniel 12:2; 2 Corinthians 5:8–9\). Angels are personal, spiritual beings (Hebrews 1:14\), and they are immortal (Luke 20:36\). However, Scripture never refers to angels as “souls,” and it seems the immaterial nature of angels is not the same thing as the immaterial human soul. Human beings are unique among creation because they are made in the image of God (Genesis 1:27\). Angels are a separate order of being, different from humans. People will not [turn into angels](become-angels.html) at death, and angels will never become human. This clear distinction and the centrality of a soul in humanity would seem to indicate that angels do not have souls. There are other biblical hints that angels are without souls. Human souls need atonement (Leviticus 17:11, NKJV), God protects and purifies souls (Titus 3:5; Hebrews 10:21–22\), and a soul can be either lost or saved (Ezekiel 18:4; James 1:21\). None of these qualities of the soul apply to angels. Angels do not need to be purified, atoned for, or saved. Hebrews 1—2 describes how Jesus is superior to angels and teaches that His salvation is for humans, not angels: “The Son did not come to help angels; he came to help the descendants of Abraham” (Hebrews 2:16, NLT). The angels worship Jesus (Hebrews 1:6\). God “makes his angels spirits, and his servants flames of fire” (Hebrews 1:7\). Holy angels serve those who are saved (Hebrews 1:14\), but they themselves do not need salvation. This may be a further indication that angels do not have souls. A point of clarification is in order. It is true that there are fallen angels who do not serve God and are, in fact, His enemies. We might think that these fallen angels need “salvation”; however, there is no indication in the Bible that they would ever [seek to repent](angels-repent.html) or that God has provided a way of salvation for them. They will be judged (2 Peter 2:4\), and Satan will be cast into the lake of fire for all eternity (Revelation 20:7–15\). Humans, on the other hand, do have the opportunity to avoid judgment through the blood of Jesus Christ (Ephesians 2:1–10; Romans 8:1; 10:9–13; John 3:16–18; 1 John 2:2\). All who turn to God and put their faith in Jesus [will be saved](how-can-I-be-saved.html). Praise God that, in His grace, He has made a way for us to be saved and to dwell with Him forever (Revelation 21:1–4; John 14:3; Philippians 1:21–23\).
What does it mean that the earth was without form and void (Genesis 1:2)?	Answer Genesis 1:1 tells us, unsurprisingly, that in the beginning God created the heavens and the earth. There is nothing especially shocking in that statement. However, the statement that follows has raised some eyebrows: the earth was without form and void (Genesis 1:2\). The Hebrew tohu is typically translated as “without form” or “formless,” and bohu is rendered “void” or “empty.” Genesis 1:2 could be translated as “it came about that the earth was without form and empty.” Some have suggested that perhaps God created the heavens and the earth, and then something happened that caused the earth to go from fully created and beautiful to “without form and void.” Such an order of events attempts to explain the perceived old age of the earth. In this view, often called the [gap theory](gap-theory.html), there was a long period of time (a gap) between what happened in Genesis 1:1 and Genesis 1:2\. Thomas Chalmers, who is credited with popularizing the gap theory, stated his opinion in 1814 that “it \[Genesis 1:1] forms no part of the first day—but refers to a period of indefinite antiquity when God created the worlds out of nothing. The commencement of the first day’s work I hold to be the moving of God’s Spirit upon the face of the waters. We can allow geology the amplest time . . . without infringing even on the literalities of the Mosaic record” (Russell R. Bixler, Earth, Fire, and Sea: The Untold Drama of Creation, Baldwin Press, 1986, p. 86–87\). The gap theory interprets the words the earth was without form and void as an aftereffect of something that took place in between the two verses. While Chalmers’ view was impactful, later theologians such as [C. I. Scofield](C-I-Scofield.html) advocated for the view and influenced many in favor of the gap theory. The challenge for the biblical interpreter is to understand whether or not the author of Genesis intended to communicate that something might have taken place in a possible gap. The simplest and most historically held position prior to Chalmers and other gap advocates was that the representation of the earth as without form and void was simply an expression of stages of progress during the first day and not a statement of condition prior to the creation week. In that non\-gap understanding, there is no attempt to explain the appearance of age and no special consideration for any theological implications. Advocates of the non\-gap interpretation might simply assert that everything created had the appearance of age. For example, Adam was created as a man, capable of speech and critical thought. He obviously wasn’t created as an infant, hence the appearance of age. The same could be said of trees, mountains, etc. Proponents of the non\-gap understanding generally don’t sense a theological need or exegetical reason to insert a gap of time between the two verses and conclude that to do so would be an argument from silence and not based on sound interpretive principles.
What does it mean that “His mercy endures forever” (Jeremiah 33:11 and Psalm 136)?	Answer The prophet Jeremiah lived and ministered during one of the bleakest times in Israel’s history. The doomed fate of his country had been sealed. He would live to see Solomon’s temple and the great city of Jerusalem destroyed and its people killed or dragged off into [captivity in Babylon](Babylonian-captivity-exile.html). Because of their disobedience and unfaithfulness, would God reject and abandoned His people forever? The answer, God promised through Jeremiah, was a resounding “No!” In the future, the Lord would restore His people through a new covenant so that, once again, the city would be filled with His redeemed ones rejoicing and singing: “Praise the LORD of hosts, For the LORD is good, For His mercy endures forever” (Jeremiah 33:11, NKJV). One can’t help but read this chorus and think of Psalm 136, a corporate praise hymn in which the psalmist exhorts his audience of worshippers again and again, “Oh, give thanks to the LORD, for He is good! For His mercy endures forever. Oh, give thanks to the God of gods! For His mercy endures forever. Oh, give thanks to the Lord of lords! For His mercy endures forever” (Psalm 136:1–3, NKJV). The word translated “mercy” in the original language means “loyal, steadfast, enduring love.” The refrain “His mercy endures forever” (KJV and NKJV) is also translated, “His faithful love endures forever” (NLT) and “His steadfast love endures forever” (ESV). Mercy, or loyal love, is one of the most prominent attributes of God’s character. By His very nature, He shows unstoppable, limitless, everlasting mercy, even to those who don’t deserve it: “Who is a God like you, who pardons sin and forgives the transgression of the remnant of his inheritance? You do not stay angry forever but delight to show mercy” (Micah 7:18\). If ever there might have been a time for God’s [mercy](definition-of-mercy.html) to reach its end, it could have been the sin\-filled era in which Jeremiah lived. But, thankfully, the Lord’s faithful love does not depend on the whim of emotion or its recipient’s worthiness. God’s steadfast goodness to those He loves is inherent in who He is: “God is love” (1 John 4:8, 16\). After a time of discipline, God in His everlasting mercy and love would heal His people’s wounds and, like a shepherd, He would lead them home (Jeremiah 32:36—33:26\). Often, when [trials](trials-tribulations.html) come, we feel abandoned by God. Sometimes our sinful disobedience envelops our hearts in such darkness that we believe God most certainly has rejected us forever. Like the people of Jeremiah’s day, we wonder if our troubling circumstances are evidence that God no longer loves us and His mercy toward us has run out. In times like these, we must recall God’s promise through Jeremiah and let these words comfort us, too: “For the LORD is good; his love endures forever.” The Lord [forgives](got-forgiveness.html) those who repent and return to Him: “You, Lord, are forgiving and good, abounding in love to all who call to you” (Psalm 86:5; see also 1 John 1:9\). He does not hold our sins against us. God remains faithful because He cannot deny who He is (2 Timothy 2:13\). He is “compassionate and gracious, slow to anger, abounding in love. He will not always accuse, nor will he harbor his anger forever; he does not treat us as our sins deserve or repay us according to our iniquities” (Psalm 103:8–10\). To the one who feels least deserving of His mercy, the Bible says, “The faithful love of the LORD never ends! His mercies never cease. Great is his faithfulness; his mercies begin afresh each morning” (Lamentations 3:22–23, NLT). The [new covenant](new-covenant.html) God promised to Israel is ours to experience today through a living and personal relationship with our Lord Jesus Christ. Those who trust in the Lord are partakers of His love and mercy forever. Even in our darkest moments when all hope seems lost, we must remember His mercy endures forever.
Who was Aristarchus in the Bible?	Answer Aristarchus, whose name means “best ruler” or “best prince,” was a fellow worker with the [apostle Paul](life-Paul.html). He is first mentioned in the book of Acts during the riot in Ephesus. Both Gaius and Aristarchus, described as “Paul’s traveling companions from Macedonia,” were seized by the angry mob (Acts 19:29\). Paul’s preaching had upset Demetrius and other metalworkers who made idols of [Artemis](who-Artemis.html) for a living (Acts 19:21–27\). It seems the mob couldn’t find Paul, so they seized Paul’s fellow workers instead. Aristarchus and Gaius were in a precarious position until, two hours later, the city clerk was finally able to persuade the crowd to disperse. Aristarchus is described as a Macedonian who lived in the capital city of Thessalonica (Acts 27:2\). Nothing is known about Aristarchus’ background or how he became a Christian, although some commentators have suggested he could have been a Jewish convert to Christianity. In any case, Aristarchus was a faithful companion to Paul and accompanied the apostle on a few journeys. After the riot in Ephesus, Paul headed for Greece and decided to return through Macedonia after a stay of three months (Acts 20:1–3\). Many men accompanied Paul on this journey back through Macedonia, including “Aristarchus and Secundus from Thessalonica” and others (Acts 20:4\). Later, Aristarchus traveled with Paul on his initial voyage to Rome, although it is unknown whether Aristarchus journeyed all the way to Rome at that time (Acts 27:1–2\). Paul later indicated in his letter to the Colossians that Aristarchus was with him at some time during his first Roman imprisonment: “Aristarchus, my fellow prisoner, greets you, as does Mark, Barnabas’s cousin” (Colossians 4:10, HCSB). The last time Aristarchus is mentioned in the Bible is in Paul’s short letter to Philemon. In the greeting section of Paul’s letter, he wrote, “[Epaphras](Epaphras-in-the-Bible.html), my fellow prisoner in Christ Jesus, sends you greetings. And so do Mark, Aristarchus, Demas and Luke, my fellow workers” (Philemon 1:23–24\). Clearly, the apostle valued Aristarchus’ work as his companion in Christ, as Aristarchus faithfully served the Lord. Nothing is known of what became of Aristarchus; the Bible is silent about the rest of his life. Tradition places Aristarchus as bishop of Apamea, Syria, although nothing is mentioned in Scripture of this position. Aristarchus’ martyrdom under the [reign of Nero](who-was-Nero.html) is also part of church tradition. Although Scripture mentions Aristarchus only a few times, and his background and later life are unknown, we know that Aristarchus was a faithful follower of Christ and served alongside Paul. The few biblical references to Aristarchus remind Christians that a believer does not need to be “high\-profile” in order to accomplish great things. We may not be very visible to others in serving Christ, but we are still seen and valued by the Lord (see Colossians 3:23–24\).
What are the elect angels?	Answer When God created the angels, they were all good just like the rest of creation (Genesis 1:31\). Angels were holy and faithfully devoted to the Lord, but this changed when Satan rebelled against God (Isaiah 14:12–15; Ezekiel 28:16\). Many angels followed Satan’s rebellion and thus became “fallen” angels, or demons (Matthew 25:41; Revelation 12:3–4\). In contrast, the angels who remained faithful to the Lord are known as “holy angels” or “elect angels” (Mark 8:38; 1 Timothy 5:21\). The Greek word for “elect” found in 1 Timothy 5:21 refers to being chosen or picked. This would indicate that God chose some angels not to fall with Satan. The same word in the verse, eklekton, is used elsewhere for Christians who are [elected and chosen](elect-of-God.html) by God in salvation (Romans 8:33; Titus 1:1\). The word suggests that the elect angels, like elect people, were chosen by God and cannot lose their elect position. None of the elect angels will rebel against God or lose their chosen status, just as Christians cannot lose their salvation as God’s elect children (John 10:28; Romans 8:38–39\). Secure in their standing before the Lord, elect angels cannot sin or go against the commands of God but will remain faithful to the Lord forever. Of course, the fact that the holy angels are “elect” does not imply they are “saved” in the same way that Christians are. Both angels and Christians are chosen and elected by the Lord, but only humans can experience the new birth, forgiveness, and other aspects of salvation. The elect angels cannot experience forgiveness, since they have never sinned. Furthermore, Jesus died for humanity, not for angels. He took on human flesh and came to save mankind from their sins; His sacrifice was not to save the fallen angels (Hebrews 2:16\). Angels “long to look into these things,” and are fascinated by the fact that the Son of God laid down His life to save humans (1 Peter 1:12\). In this way, the election of angels is different from the election of Christians. In addition to calling them “chosen” or “elect” angels, Scripture also designates them as good and “holy angels” (Mark 8:38\). Worshipping and serving God are the main purposes of the elect angels (Revelation 7:11\). Like Christians, elect angels are servants of God who seek to bring Him glory (Revelation 22:9\). God uses the elect angels to carry out His will and to provide ministry to believers (Hebrews 1:14\). Throughout history, elect angels have been a part of God’s plan in delivering messages (Daniel 8:16; 9:21; Luke 1:19, 26\), carrying out judgment (Genesis 19:13; Psalm 78:49; Revelation 14:17–20\), and providing encouragement to God’s people (Acts 27:23\). The elect angels have the special purpose of serving God and doing as He commands. The elect angels [minister to believers](ministering-spirits.html) today, and they will also play a major part in the events of the end times. The power and position of the elect angels are awe\-inspiring, but the Bible teaches that Jesus’ followers are more blessed than even they, since believers “have been made complete in Christ, who is the head over every ruler and authority” (Colossians 2:10, BSB).
What does it mean that God saw that it was good (Genesis 1:18)?	Answer Seven times in Genesis 1, God observes His creation to be good. In Genesis 1:4, after He had spoken light into existence, He declared it to be good. In Genesis 1:10, after separating the water from the land, He called that good. After creating plant life, in Genesis 1:12 He saw that it was good, also. In Genesis 1:18, after putting in place a system for lighting the earth and for separating night from day, He calls that good. In Genesis 1:21, after creating animals to populate the water and the air, He observes that to be good. In Genesis 1:25, after populating the land with animals and insects, He calls that good, too. Finally, after creating humanity as the capstone of His creation (Genesis 1:26–30\), He observed all He had made and declared it to be not just good but very good. The Hebrew word translated as “good” in the English is tov. The term rendered “very good” is hennah tov, which could be translated as “certainly good” or “surely good.” It is noteworthy that the word good is never actually defined in the Bible—the concept is simply assumed. It does seem, though, that the kind of good referenced in Genesis 1 is a good in the qualitative sense of functionality. Because of the success in design and execution of all that was created, it could be that God was calling things good because they were effective for fulfilling the function for which He designed them. If so, this would reflect a kind of instrumental good. It is also worth noting that in each of these instances it is said that God “saw” that it was good. That God was observing that these things were good implies that He had a design and purpose in mind and that the created products met His approval—He judged them to be effective for serving His purpose. As the Creator, God has the right to define and judge. He assessed that which He had created and determined it was good. This is a good reminder for us that, because He has the authority that only a sovereign [Creator](Creator-God.html) can have, we ought to look to Him to learn of His judgments and assessments. If He judges something to be good (or not good), then it is that. It is encouraging to know we can trust God to inform us truthfully and accurately. If He is making determinations like this—assessing the quality of all things created—and if we can trust Him with that, then there is a precedent clearly presented that we can trust Him with anything. He is the determiner of what is good and what is not. This is one reason that Satan’s statement in Genesis 3:4 (that God was either wrong or lying and that Eve would not die if she ate the fruit that God had prohibited) was so evidently wrong. God had determined what was good and what was not, and He communicated that to Adam (Genesis 2:17\). Unfortunately, Adam and Eve failed to acknowledge that, as the Creator, God had the right to define, assess, and judge. It is easy for us to make the same mistake, but God has graciously allowed us access to His creation account so we can learn that He is the Definer, and we can trust Him—we should [trust Him](trust-God.html), in fact. If we don’t, we are falling into the same trap Satan set for Eve: trusting someone else’s judgment when God has defined, determined, and communicated. Wouldn’t it be nice if we learned from our mistakes and didn’t repeat them?
What does it mean when God asks, “Who is like Me?” (Jeremiah 49:19)?	Answer When God asks the rhetorical question, “Who is like Me?” in Jeremiah 49:19, He means that He is incomparable—there is no one like Him. The entire segment (Jeremiah 49:19–21\) is nearly identical to Jeremiah 50:44–46, with the same rhetorical questions repeated: “Who is like me and who can challenge me? And what shepherd can stand against me?” (Jeremiah 50:44\). In Jeremiah 49, the prophet pronounces God’s judgment on the [nation of Edom](Edom-in-the-Bible.html) for its pride and prejudice. When the Lord’s gavel falls on Edom, no one will be able to stop the destruction because there is none like Yahweh in all the earth. No one has the strength or power to challenge Him. God is matchless, and it is impossible to compare anything or anyone to Him. Earlier, Jeremiah had recognized, “No one is like you, LORD; you are great, and your name is mighty in power. Who should not fear you, King of the nations? This is your due. Among all the wise leaders of the nations and in all their kingdoms, there is no one like you” (Jeremiah 10:6–7\). Through the prophet Isaiah, God confronts the people of [Babylon](Babylon-in-the-Bible.html) for worshiping worthless idols. He asks, “With whom will you compare me or count me equal? To whom will you liken me that we may be compared?” (Isaiah 46:5\). The idolatrous people hire artisans to make gods of gold and silver so they can bow down and worship the artwork. These lifeless objects are dead weights, utterly useless: “They carry it around on their shoulders, and when they set it down, it stays there. It can’t even move! And when someone prays to it, there is no answer. It can’t rescue anyone from trouble” (Isaiah 46:7, NLT). Unlike Babylon’s false gods, the One true God of Israel can answer His people’s prayers and save them from trouble. He declares, “Remember the former things, those of long ago; I am God, and there is no other; I am God, and there is none like me” (Isaiah 46:9\). Babylon’s rebellious people are to remember that Yahweh is the only God, and He is unique. The Lord instructs Moses to tell Pharaoh that the reason He’s inflicting Egypt with [plagues](ten-plagues-Egypt.html) is so that the king and all his subjects will know “there is no one like the LORD our God” (Exodus 8:10\). Pharaoh arrogantly thinks He is the most powerful being in the land, but God lets him know “there is no one like me in all the earth” (Exodus 9:14\). Later, after God rescues the Israelites from slavery, Moses sings, “Who among the gods is like you, LORD? Who is like you—majestic in holiness, awesome in glory, working wonders?” (Exodus 15:11\). Moses celebrates the absolute matchlessness and incomparability of God among all other beings. The Lord answers Hannah’s prayer for a child, and she rejoices, “No one is holy like the LORD! There is no one besides you; there is no Rock like our God” (1 Samuel 2:2, NLT). When God makes His covenant with David, the king declares, “How great you are, O Sovereign LORD! There is no one like you. We have never even heard of another God like you!” (2 Samuel 7:22, NLT). As David’s son Solomon dedicates the temple in Jerusalem, he affirms in prayer, “O LORD, God of Israel, there is no God like you in all of heaven above or on the earth below. You keep your covenant and show unfailing love to all who walk before you in wholehearted devotion” (1 Kings 8:23, NLT). For the psalmist, there is no one equal: “Among the gods there is none like you, Lord; no deeds can compare with yours” (Psalm 86:8\). On Mount Carmel, God gives fiery proof that He alone is God, and that Baal cannot compare (2 Kings 18\). Sometimes we’re tempted to see our problems as bigger than God. The obstacles loom larger as we focus on our circumstances instead of the greatness of God. The next time this happens, we can remind ourselves, as others have done in Scripture, that nothing in heaven (Isaiah 40:12–26\) or on earth (Isaiah 40:21–26\) compares with the Lord Almighty. We can face anything in His strength (Philippians 4:13\). Scripture says God “rides across the heavens” to help us, “across the skies in majestic splendor” (Deuteronomy 33:26, NLT). Don’t let anything or anyone shake your trust in the Lord. Listen to the Holy One’s voice asking, “Who is like Me? To whom will you compare me? And who is my equal?” (Isaiah 40:25\). And know that His answer is, “No one is like me!”
What is the significance of Achaia in the Bible?	Answer Achaia, also spelled Achaea, was a Roman province south of Macedonia and consisted of the southern part of what we call “Greece” today. Achaia was originally the name for a narrow strip of land on the northwest side of the Peloponnesus peninsula. Later, the meaning of Achaia was expanded to include Attica, Boeotia, Euboea, the Cyclades, and Athens. The Roman capital of Achaia was Corinth, located on the southern end of the isthmus connecting the Peloponnesus with mainland Greece. Sometimes in the Bible, Achaia is called “Greece,” or is mentioned together with Macedonia to indicate all of modern\-day Greece (e.g., Acts 19:21; Romans 16:5; 1 Corinthians 16:15; 2 Corinthians 11:10; 1 Thessalonians 1:7–8\). Paul traveled through Achaia on two of his missionary journeys. On his [second journey](Paul-second-missionary-journey.html), he stayed in Corinth for a year and a half to teach the new believers there (Acts 18:11\). A man named Stephanas, along with his household, was the first convert to Christianity in Achaia (1 Corinthians 16:15\). Gallio was proconsul, or governor, of Achaia during Paul’s stay in Corinth, around AD 51—52 (Acts 18:12\). It was in Corinth that Paul met [Aquila and Priscilla](Priscilla-and-Aquila.html) (Acts 18:2\), supported himself through tent\-making, and became the object of an attack by the unbelieving Jews (verses 12–13\). Paul spent many of his ministry years in or around the cities of Achaia, and he mentions the region in his letters to the churches in Thessalonica, Rome, and Corinth. During his brief stay in Athens, he spoke at the Areopagus to the philosophers gathered there (Acts 17:16–34\). The evangelist [Apollos](who-Apollos.html) also ministered in Achaia (Acts 19:1\). On his [third missionary journey](Paul-third-missionary-journey.html), Paul spent about three months in Achaia. From there, he had planned to sail to Syria, but just before he was to set sail, he discovered a plot against his life, and “he decided to go back through Macedonia” (Acts 20:3\).
What is the significance of burning the flesh of the bull outside the camp (Exodus 29:14)?	Answer What was done outside the camp of Israel mattered to God just as much as what happened inside the camp, and that becomes a point of significance in helping us understand a subtle yet important nuance of Jesus’ own ministry. As part of God’s conditional covenant with Israel (often called the [Mosaic Covenant](Mosaic-covenant.html) or Mosaic Law), God placed emphasis on activities being done outside the camp. For example, the burning of the sacrificed [sin offering](sin-offering.html) was to take place outside the camp (Exodus 29:14\). Moses also set up a temporary tabernacle (or tent of meeting) outside the camp so that, when the Israelites sought the Lord, they would do so outside the camp (Exodus 33:7\). Even the ashes of the [burnt offerings](burnt-offering.html) were to be taken to a clean place outside the camp (Leviticus 6:11\). It would seem simple enough that these activities would be done outside the camp for practical reasons. But there were other reasons evident as well. When [Nadab and Abihu](Nadab-and-Abihu.html) were killed by God for violating His sacrificial laws, their relatives were told to take their ashes outside the camp (Leviticus 10:4–5\). If someone had leprosy, he was to dwell outside the camp (Leviticus 13:45–46\). If a person was to be stoned to death, it was to happen outside the camp (Numbers 15:35\). More than just for practical reasons those things that were unfit for normal dwelling inside the camp were taken outside the camp—it was the home of that which was unclean. While at first glance there doesn’t seem to be anything vitally important about how the outside of the camp was used in Israel’s law and culture, the writer of Hebrews brings to our attention an important nuance in the ministry of Jesus Christ. First, the writer reminds readers that the bodies of animals sacrificed under the Law of Moses were taken outside the camp and burned (Hebrews 13:11\). The writer then explains that Jesus, in order to sanctify the people through His own blood, suffered outside of the city gate (Hebrews 13:12\). Matthew recounts that, after Jesus’ injustice of a trial, He was taken outside the city to a place called [Golgotha](Golgotha-Calvary.html) (“place of the skull”) and crucified there (Matthew 27:33\). In Hebrews we understand that Jesus was taken outside the city to bear reproach—to be treated as an unclean criminal unqualified to remain in the city. We are then to go to Him outside the camp, bearing His reproach (Hebrews 13:13\) and knowing that we do not have a lasting city here; rather, we are seeking that which is to come (Hebrews 13:14\). Jesus died the death of a criminal, outside the city, so that we might all be qualified through His blood to have righteousness and eternal life and to be part of His coming kingdom. As Isaiah explains, the Messiah would be despised and forsaken and not esteemed by men (Isaiah 53:3\). In a remarkable irony, this Savior would carry humanity’s griefs and sorrows, and yet humanity would look at Him as if He were the one “punished by God” (Isaiah 53:4\). All our iniquity would fall on Him (Isaiah 53:6\), and by His sacrifice we would be healed (Isaiah 53:5\). Paul puts it this way: Jesus was fully God and worthy of glory, but He allowed Himself to be stripped of His glory, became a man, and was humbled to the point of death as a criminal on a cross (Philippians 2:6–8\). John adds that Jesus did this so that by believing in Him we could have life in His name (John 20:31\). That Jesus died outside the city or outside the camp just adds to the humiliation He was willing to undergo in His love for us. How can we not respond to such a One with trust, love, and thanksgiving? No greater love exists than the kind He showed for us (John 15:13\).
What does it mean that God knows your heart (Luke 16:15)?	Answer When Jesus said, “God knows your heart” in Luke 16:15, He was speaking to the [Pharisees](Pharisees.html)—men who lived double lives. Outwardly, they sought public approval. They made a point of following all the religious rules and worked hard to impress people so that they would appear to be godly and wise. But God knew their hearts. He saw through their phony, pious displays to what was on the inside. Luke called these Pharisees “lovers of money” (Luke 16:14\), and Jesus said to them, “You like to appear righteous in public, but God knows your hearts. What this world honors is detestable in the sight of God” (Luke 16:15, NLT). Jesus had just finished teaching about wealth and possessions (Luke 16:1–13\). Through a parable, He showed that genuine kingdom followers obey God and His Word rather than pay homage to those things the world values like money and status. He closed with this piercing caution to people who attempt to live dual lives: “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” (Luke 16:13\). God knew that, in the heart of the Pharisees, they [served money](you-cannot-serve-two-masters.html). They were only generous with their money on public occasions when others could see them giving. Despite their strict religious fervor, they cultivated godless values just like the unbelieving worldly crowd. They even claimed that their wealth was God’s reward for their righteous living (Luke 18:9–11\). But Jesus harshly criticized their outward displays of piety: “Be careful not to practice your righteousness in front of others to be seen by them. If you do, you will have no reward from your Father in heaven. So when you give to the needy, do not announce it with trumpets, as the hypocrites do in the synagogues and on the streets, to be honored by others. Truly I tell you, they have received their reward in full. But when you give to the needy, do not let your left hand know what your right hand is doing, so that your giving may be in secret. Then your Father, who sees what is done in secret, will reward you” (Matthew 6:1–4; see also Matthew 23:5\). God called out these religious leaders for their greed, self\-indulgence, and [hypocrisy](Bible-hypocrisy.html): “Woe to you, teachers of the law and Pharisees, you hypocrites! You clean the outside of the cup and dish, but inside they are full of greed and self\-indulgence. Blind Pharisee! First clean the inside of the cup and dish, and then the outside also will be clean. . . . You are like whitewashed tombs, which look beautiful on the outside but on the inside are full of the bones of the dead and everything unclean” (Matthew 23:25–27\). The Pharisees proved that appearances can be deceiving. Their actions were inconsistent with who they really were in their hearts. In the Bible, “the heart” refers to a person’s inner moral and spiritual life. Jesus’ challenge to these hypocritical leaders is the same for His followers today. We must be careful not to simply honor the Lord with our lips while we live like the world because our hearts are far from Him (Matthew 15:8; Isaiah 29:13\). We need to focus on cleaning up the inside of our spiritual houses, dealing with our sinful attitudes and misguided motives. If the inner person is righteous, “the good treasure of his heart produces good” (Luke 6:45, ESV). The inner treasure of righteousness will flow out to produce external holiness as well. Our moral and spiritual character will automatically be revealed on the outside. God knows your heart is a concept seen throughout the Bible. The prophet Jeremiah declared that the Lord “tests the righteous” and “sees the heart and the mind” (Jeremiah 20:12, ESV). “The Lord weighs the heart,” says Proverbs 21:2\. When it came time for Samuel to anoint a new king, God looked past outward appearances to the heart to make His choice: “But the LORD said to Samuel, ‘Do not consider his appearance or his height. . . . The LORD does not look at the things people look at. People look at the outward appearance, but the LORD looks at the heart’” (1 Samuel 16:7\). When King David passed the mantle to his son Solomon, he prayed, “And you, my son Solomon, acknowledge the God of your father, and serve him with wholehearted devotion and with a willing mind, for the LORD [searches every heart](God-looks-at-the-heart.html) and understands every desire and every thought” (1 Chronicles 28:9\). God sees what is done in secret. His eyes “range throughout the earth to strengthen those whose hearts are fully committed to him” (2 Chronicles 16:9\). He knows the motives behind every action because He knows every human heart (1 Kings 8:39; Acts 1:24; 15:8\). Since God knows our hearts, we ought to always live to please Him alone and not worry about impressing people.
What does it mean that the Word was with God (John 1:1)?	Answer The opening verses of [John’s gospel](Gospel-of-John.html) are perhaps the most theologically packed writings in all the Bible: “In the beginning was the Word, and the Word was with God, and the Word was God. He was with God in the beginning” (John 1:1–2\). These words and the concepts they express form the foundation for John’s entire gospel, which was written to prove that Jesus Christ is God’s incarnate Son. The term translated “Word” is [Logos](what-is-the-Logos.html) in the Greek language. John uses it here as an unmistakable reference to Jesus Christ. The Hebrews often referred to God in terms of His powerful word (Psalm 33:6; 107:20\). With a few simple statements, John declares that Jesus, like His heavenly Father, has always existed since the beginning of time. Jesus was with God in the beginning because He is God, and He always has been. Right out of the gate, John presents the doctrine of the deity of Christ and affirms His co\-eternal nature with God as Creator of the universe (John 1:3\). To his first\-century, Greek\-speaking audience, John communicates straightforward truths that don’t require explanation. But for current\-day Bible readers, the expression the Word was with God hides a vital truth about the relationship between God and Jesus. No single English equivalent exists to better express the full meaning of the word with in the phrase. In English, we typically understand the preposition with to mean “near” or “beside.” But the original Greek term expresses a living, active union in the closest, most intimate sense. When John said, “The Word was with God,” he meant that the divine Word—Jesus Christ—was not only present alongside God from all eternity but was in a living, dynamic, co\-equal relationship of close communion with Him. The Holman New Testament Commentary explains, “The Greek word is pros which literally means ‘toward,’ implying a face\-to\-face relationship” (Gangel, K., Broadman \& Holman, 2000, Vol. 4, p. 9\). The relationship between God and Jesus is eternal and intimately personal. The works of Christ are the works of God. The words of Jesus are the words of His heavenly Father. Because they are one, Jesus reveals the heart and mind of God to us (John 14:9–10\). The author of Hebrews explains: “In these last days he \[God the Father] has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world. He is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power” (Hebrews 1:2–3, ESV). Jesus, who is the Word, was with God in every sense of the word. Not only is Christ the image of the invisible God (2 Corinthians 4:4; Colossians 1:15\), but He and the Father are one nature and essence (John 10:30\). Jesus prayed for His followers to share in this same inseparable, face\-to\-face union: “I pray that they will all be one, just as you and I are one—as you are in me, Father, and I am in you. And may they be in us so that the world will believe you sent me. I have given them the glory you gave me, so they may be one as we are one” (John 17:21–22, NLT). When Jesus said, “Before Abraham was born, I am!” (John 8:58\), He was [claiming to be God](is-Jesus-God.html). There was no doubt among the Jewish people that these words were a declaration of deity, for they reacted by picking up rocks to stone Jesus for blasphemy according to Mosaic Law (Leviticus 24:16\). English readers may have to dig under the surface to understand the apostle’s statement that “the Word was with God” expresses the deity of Jesus Christ and His inseparable oneness with God the Father. But in John’s first epistle, his meaning couldn’t be more evident: “And we know that the Son of God has come, and he has given us understanding so that we can know the true God. And now we live in fellowship with the true God because we live in fellowship with his Son, Jesus Christ. He is the only true God, and he is eternal life” (1 John 5:20, NLT).
Should a Christian listen to binaural beats?	Answer Binaural beats are sounds that are set at slightly different frequencies that, when combined, create a new frequency that is barely audible. These frequencies work only if a person is wearing headphones, since a different frequency must be present in each ear. Although binaural beats are technically an auditory illusion, many people and some doctors believe they can help reduce stress and anxiety and produce a better quality of sleep. Not all binaural beats affect the same brain waves, as different frequencies can affect one’s beta, alpha, theta, and delta waves, which control different functions of the brain. Some medical studies have shown that binaural beats can be helpful in treating anxiety and insomnia, but there are some risks associated with them, specifically for those who have epilepsy. Although the Bible does not contain any information about binaural beats, there are some biblical concerns with some applications. Many people use binaural beats to help them meditate, since certain frequencies cause the brain to produce effects similar to those of [meditation](Bible-meditation.html). Christians should spend time meditating on God’s Word (Psalm 119:15\), but the meditation that the world advocates often stems from false religions: [transcendental meditation](transcendental-meditation.html), for example, finds its roots in Hinduism. Some have experimented with binaural beats in order to open or activate the “[third eye](sixth-sense-third-eye.html),” which has obvious connections to mysticism, [New Age spirituality](new-age-movement.html), and the [occult](occult.html). Hindus use the “third eye” to have spiritual visions and out\-of\-body experiences, while some Buddhists believe a person can achieve sight beyond the physical realm. The Bible clearly warns against the use of occult practices. If binaural beats are used merely to help reduce anxiety and relax, then there may be nothing sinful or harmful about them. Basically, the frequencies the beats produce are only noise, which is not inherently sinful. Some people could benefit from listening to binaural beats, just as many people find certain types of music relaxing and calming for anxiety. Ultimately, the decision whether to use binaural beats should be approached prayerfully and biblically. Here are some questions that might help in deciding whether to use binaural beats: • Will using binaural beats glorify God (1 Corinthians 10:31\)? • How will listening to binaural beats benefit my Christian walk and witness (1 Corinthians 8:9; Colossians 3:17\)? • Do binaural beats help me grow in my relationship to Christ (2 Peter 3:18\)? • Am I listening to binaural beats to have a spiritual or out\-of\-body experience (Deuteronomy 18:14\)? • Are there any other options for reducing my anxiety? Have I asked the Lord to help with my stress and fear (Psalm 55:22; 1 Peter 5:7\)? Binaural beats are only sound frequencies that produce an auditory illusion. Like most things, binaural beats can be used for right or wrong purposes. Although listening to different sound frequencies is not condemned or forbidden in the Bible, Christians should be [discerning](spiritual-discernment.html) when deciding to listen to binaural beats.
How did Abraham know that God will provide a lamb (Genesis 22:8)?	Answer [Abraham](life-Abraham.html) knew that God would provide Himself with a lamb because, after years of having an immature faith, Abraham grew to fully trust that what God says He will do, He will do. In Genesis 15:6, after God had promised Abraham to give him innumerable descendants, Abraham believed in God, and it was credited to Abraham as righteousness. Initially, Abraham tried to help God keep His promise by suggesting that Eliezer be counted as his heir (Genesis 15:3\) and by taking Hagar as his wife (Genesis 16\). God’s plan wasn’t for either of these scenarios to provide the fulfillment of His promise. Instead, God further specified that Sarah would have a son and his name would be Isaac (Genesis 17:19\). Isaac would be the covenant son through whom God would keep His promises (Genesis 17:21\). Just as God had promised, [Isaac](life-Isaac.html) was born (Genesis 21:1–2\). Some years later, God tested Abraham’s faith, telling Him to take Isaac to Mount Moriah and [sacrifice him to the Lord](Abraham-Isaac.html) there (Genesis 22:2\). This was a horrifying and grievous request, yet Abraham started off in the morning to do exactly what God had told him to do (Genesis 22:3–6\). As they were making the journey, Isaac observes that there is no lamb for the sacrifice, and he asks his father about that oddity (Genesis 22:7\). Abraham responded to his son that God will provide Himself a lamb (Genesis 22:8\). When they arrived at the right place, Abraham bound his son and was about to take the prescribed action and kill Isaac (Genesis 22:9–10\). The author of Hebrews tells us what Abraham was thinking—how he could be willing to kill his son, and how he could know that God will provide Himself a lamb. When God told Abraham to sacrifice his son Isaac, Abraham considered that God was able to raise people from the dead (Hebrews 11:19\). God had promised Abraham that Isaac would be the covenant son, and that from Isaac God would raise up a mighty nation in fulfillment of the promises God had made to Abraham. God had already miraculously kept His promises—that Isaac was even born was a miracle in itself. Abraham had learned that God is faithful. At first, Abraham simply exercised faith (Genesis 15:6\), and God counted that to Abraham as righteousness (as He does with us when we believe in Him). But part of growing in our relationship with God is increasing in confidence that He is able and willing to accomplish what He has said. Because Abraham had seen God’s faithfulness, when this uncharacteristic request of human sacrifice was made, Abraham trusted God that He knew what He was doing. Abraham knew that, even despite this strange and awful request, God would provide and God would keep His word. Before Abraham could bring the knife down to strike his son, the angel or messenger of the Lord called out to Him from heaven acknowledging that Abraham had passed the test and should not kill Isaac (Genesis 22:11–12\). Of course, God never intended that Abraham would actually kill Isaac. He simply wanted to show Abraham that, no matter how impossible the circumstances, Abraham could trust God. As Abraham looked up, he saw a ram caught in a thicket nearby and offered the ram as a sacrifice instead of Isaac (Genesis 22:13\). Abraham then acknowledged that God had provided for His word to be kept, and he named the place "[Jehovah\-Jireh](Jehovah-Jireh.html)," which means "The Lord Will Provide" (Genesis 22:14\). While Abraham’s weakness of faith is chronicled in Genesis 18—21, God did not reject him or punish him for that immaturity. God did, however, provide him opportunities to grow and then puts him to the test so he can demonstrate that growth. Abraham learned that God is faithful, and even when we are unsure of how God is going to keep His word, we can be certain that He is faithful and that He will keep His word.
What is the Journal of Discourses?	Answer The Journal of Discourses (often abbreviated as J. D.) is a 26\-volume record of public statements of the early leaders of the Church of Jesus Christ of Latter\-day Saints (LDS), or [Mormon Church](Mormons.html). Many different kinds of speeches were printed, “including the prayer given at the laying of a cornerstone of the Salt Lake Temple, a report of a high council court decision, a funeral sermon, and a plea for the defendant and the charge to the jury in a murder trial. In all, the collected Journal of Discourses contains 1,438 speeches given by fifty\-five people, including Presidents of the Church, members of the Quorum of the Twelve Apostles, members of the seventy, and sixteen other speakers. Brigham Young gave 390; John Taylor, 162; Orson Pratt, 127; Heber C. Kimball, 113; and George Q. Cannon, 111\. Twenty\-one people gave a single speech, and the rest gave from 2 to 66 speeches” (https://eom.byu.edu/index.php/Journal\_of\_Discourses, accessed 2/23/20\). The work was the idea of George D. Watt, a stenographer for [Brigham Young](Brigham-Young.html), who originally transcribed sermons for the Deseret News, the Salt Lake City newspaper. Since there were LDS members who did not have access to the local newspaper, Watt produced the Journal of Discourses as a semi\-monthly periodical, mailed to subscribers wherever they may have resided. The individual issues were collected over time and eventually became the 26\-volume work with material covering the years 1854—1886\. As the statements of early leaders have come under scrutiny, LDS leaders seem to try to disassociate themselves from the work, while still publishing it. The official LDS website notes that the Journal of Discourses is not an official publication of the church: “The Journal of Discourses includes interesting and insightful teachings by early Church leaders; however, by itself it is not an authoritative source of Church doctrine.” (www.churchofjesuschrist.org/study/manual/gospel\-topics/journal\-of\-discourses?lang\=eng, accessed 2/23/21\). Likewise, current LDS statements suggest that some of the material in the Journal of Discourses may have been inaccurately recorded: “Questions have been raised about the accuracy of some transcriptions. Modern technology and processes were not available for verifying the accuracy of transcriptions, and some significant mistakes have been documented” (ibid.). However, at the time of their recording, statements of LDS leaders were considered authoritative. Brigham Young, speaking of his own statements, said, “I say now, when they are copied and approved by me they are as good Scripture as is couched in this Bible, and if you want to read revelation read the sayings of him who knows the mind of God” (Journal of Discourses, Volume 13, p. 264, https://jod.mrm.org/13/261, accessed 2/23/21\). Although current LDS leaders may try to distance themselves from statements of leaders in the past, they run into a problem in that the early leaders often claimed to be speaking authoritatively on behalf of God. If their statements are unreliable, LDS doctrine that flows from them would also be suspect. All agree that the Journal of Discourses is an important source of history for the early years of the LDS organization. It is available full\-text online.
What does it mean that Stephen had the face of an angel (Acts 6:15)?	Answer In the book of Acts, Luke tells the story of early church hero [Stephen](life-Stephen.html), the first Christian martyr. Stephen was one of seven leaders chosen to serve as deacons in Acts 6:1–7\. Not long after that, Stephen was arrested and charged with blasphemy against Moses and God. As he is about to give his testimonial speech before the Jewish high court, Stephen stands, not trembling in fear or outrage but in calm confidence, glowing with divine inspiration. Luke describes the remarkable scene: “All who were sitting in the Sanhedrin looked intently at Stephen, and they saw that his face was like the face of an angel” (Acts 6:15\). When Stephen was appointed to serve as deacon, Luke described him as a man “of good repute, full of the Spirit of Wisdom” (Acts 6:3\) and “full of faith and of the Holy Spirit” (Acts 6:5\). When he related the events leading to Stephen’s martyrdom, Luke began, “Now Stephen, a man full of God’s grace and power, performed great wonders and signs among the people” (Acts 6:8\). The consistent portrait of Stephen’s character is that he was an extraordinary disciple—the first New Testament believer apart from the apostles to perform miracles. He was blazing a trail for God’s glory and ran immediately into opposition from [Hellenistic Jews](Hellenistic-Jews.html). But his opponents could not “stand against the wisdom and the Spirit with which Stephen spoke” (Acts 6:10, NLT). In frustration, Stephen’s critics cooked up a plan to have him arrested on the false charge of blasphemy. When Luke depicted Stephen as having the face of an angel, he was setting the stage for Stephen’s martyrdom. The terminology evokes awe. All those who looked upon Stephen were struck with awe and wonder at his appearance. There was something about Stephen’s countenance that prompted comparisons to an angel who stands in God’s presence and reflects His glory. Moments before Stephen was stoned to death, as the Jewish leaders were grinding their teeth and shaking their fists in rage, Luke observed, “But Stephen, full of the Holy Spirit, looked up to heaven and saw the glory of God, and Jesus standing at the right hand of God” (Acts 7:55\). Having an angel\-like countenance was an expression frequently found in Judaism. It was used to illustrate a brightened, enlightened, spell\-binding, or awe\-inspiring appearance. After Moses spent time with the Lord in Exodus 34:29–35, his face shone with such a radiant glow that the people were afraid to come near him. Whenever he returned to the people from being in God’s presence, Moses covered his face with a veil. The angel of the Lord that appeared to Samson’s mother had such an imposing presence about him that she later told her husband, “His appearance was like the appearance of the angel of God, very awesome” (Judges 13:6, ESV). According to Ecclesiastes 8:1, “Wisdom lights up a person’s face” (NLT). Describing the [transfiguration of Jesus](transfiguration.html), Luke writes, “And as he \[Jesus] was praying, the appearance of his face was transformed, and his clothes became dazzling white” (Luke 9:29, NLT). When Stephen stood before his accusers, glowing with the face of an angel, he was radiating God’s wisdom and heaven’s glory. Without speaking a word, Stephen’s countenance gave witness that he was the Lord’s faithful servant. Indeed, those [Sanhedrin members](Sanhedrin.html) ought to have remembered Moses’ shining face. It was as if God was saying, “This man is no blasphemer! He is like Moses, My loyal servant!” The implication of Stephen’s having the face of an angel is that he, like Moses and Jesus, was a witness to and a reflection of the glory of God’s presence.
What does it mean that Israel is supposed to be “a kingdom of priests and a holy nation” (Exodus 19:6)?	Answer In Exodus 19 God announces for Israel a conditional covenant. If they would keep His covenant, Israel would be a people for His own possession and a kingdom of priests and a holy nation (Exodus 19:5–6\). The people of Israel responded that they would fulfill what God would command them, and thus they sealed the covenant with a commitment (Exodus 19:8\). What follows in Exodus includes six hundred and thirteen commandments, including the [Ten Commandments](Ten-Commandments.html) of Exodus 20\. Earlier, God had made a covenant with Abraham (Genesis 15—17\), and He committed to keeping that covenant through the line of Isaac and Jacob (see Genesis 50:24 and Exodus 2:24\). God had committed to making the nation of Israel a mighty nation with a land (Genesis 15:18–21\), a king (2 Samuel 7:10–16\), and an eternally blessed people (Jeremiah 31:31–37\). Those covenants were all unconditional—God had obligated Himself without any requirement on the part of the recipients of His covenant promises. The covenant God made with Israel through Moses was different, in that it was conditional. It came with an if. It required Israel’s obedience in order to receive the conditions of blessing, and that first condition of blessing God revealed was that Israel would belong uniquely to Him and would be a kingdom of priests and a holy nation. This covenant (often called the [Mosaic Covenant](Mosaic-covenant.html) because it was made through Moses) was also unique in that it was a teaching tool to lead people to Christ (Galatians 3:24\). It was never a means of salvation, because salvation is never by works of law (Romans 3:20\) but rather by grace through faith (Ephesians 2:8–9\). Israel broke the covenant (Jeremiah 31:32\) and forfeited the blessings offered therein. However, Paul explains that Abraham was the father of three different kinds of descendants in Romans 4\. He is the father of many according to the flesh (Israel in general, Romans 4:1\), he is the father of those who believe who are not of Israel (Gentile believers, Romans 4:11\), and he is the father of all who believe and are of the nation of Israel (Jewish believers, Romans 4:12\). While the nation of Israel broke the conditional “old” covenant in unbelief, those of Israel who would believe in Jesus (the third group of Abraham’s descendants) are called out using similar terminology. Peter, writing to Jewish Christians scattered throughout the Roman world, calls those Jewish believers “a chosen race, a royal priesthood, a people for God’s own possession, so that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light” (1 Peter 2:9, NASB). In Revelation 1:6 John asserts that the church is a kingdom and priests to God the Father. This would include both believing Jews and believing Gentiles—the second and third kinds of descendants of Abraham described in Romans 4:11–12\. Thus, the only ones of Abraham’s descendants who were not a kingdom and priests were those who broke the (Mosaic) covenant and were not believing. These who believe are referred to as a kingdom, as those who believe in Jesus are transferred to His kingdom (Colossians 1:13\). Believers are also considered priests in that we are interceding on behalf of people that they might believe in the Lord. Those who are called a kingdom and priests have an obligation to walk in a manner worthy of His calling (Ephesians 4:1\) and ought to be actively proclaiming His excellencies (1 Peter 2:9\) so that others may come to know Him.
What is an overseer in the church?	Answer In the Bible, the terms overseer, [bishop](what-is-a-bishop.html), and [elder](duties-elder-church.html) all refer to the same position in the church. Different English translations of the Bible use alternate terms to describe this leadership position in 1 Timothy 3:1\. The New International Version and English Standard Version use overseer, while the King James Version uses bishop, and the New Living Translation merely translates the Greek term as “church leader.” The Greek word is episcope and comes from a root word that means “to inspect” and by implication “to look out or look after.” The overseer is tasked with looking out for the church. Only two church offices are mentioned in Scripture: that of overseer (bishop or elder) and that of [deacon](qualifications-elders-deacons.html) (1 Timothy 3:8; Philippians 1:1\). The office of overseer in the church is that of the pastor(s) and elders, who are the spiritual leaders or shepherds of the congregation (Acts 20:28\). Not just anyone can assume the role of overseer in the church. Specific qualifications for overseers are provided in 1 Timothy 3:1–7 and Titus 1:5–9\. The position is reserved for men. First Timothy 3:2 specifically says that the overseer is to be “faithful to his wife.” This assumes he is a man. Elsewhere in Scripture we see that God has instituted an authority structure within the church, wherein the primary leadership position of maintaining doctrinal integrity and providing spiritual shepherding to the congregation is to be held by a man. See, for example, 1 Timothy 2:11–14\. This is merely a matter of role or function, not one of value or importance. Women are made in the image of God just like men (Genesis 1:27\). Women come to Christ the same way men do (Galatians 3:26–29\). Women are of equal worth with men. In fact, Peter tells husbands to be considerate of their wives “as heirs with you of the gracious gift of life” (1 Peter 3:7\). So, it is not a matter of value but one of orderliness, based on the order of creation (1 Timothy 2:15\). God has organized His church in such a way that a male is to assume the primary position of spiritual teaching authority. However, not every man will be qualified for the position of overseer in a church. In fact, relatively few may be. To be an overseer or elder is a “noble task” (1 Timothy 3:1\) and a weighty responsibility (James 3:1\). Below are some of the specific qualifications for an overseer in the church, based on 1 Timothy 3:2–7 and Titus 1:6–9: 1\. Above reproach and blameless (1 Timothy 3:2; Titus 1:6\). 2\. The husband of one wife, i.e., faithful to his wife (1 Timothy 3:2; Titus 1:6\). 3\. Temperate (1 Timothy 3:2\). 4\. Self\-controlled (1 Timothy 3:2; Titus 1:8\). 5\. Respectable (1 Timothy 3:2\). 6\. Hospitable (1 Timothy 3:2; Titus 1:8\). 7\. Able to teach (1 Timothy 3:2\). 8\. Holding firmly to Scripture so as to encourage others and refute false doctrine (Titus 1:9\). 9\. Not given to drunkenness (1 Timothy 3:3; Titus 1:7\). 10\. A gentle man not given to violence (1 Timothy 3:3; Titus 1:7\). 11\. Not quarrelsome or eager to start a fight (1 Timothy 3:3\). 12\. Not greedy or a “lover of money” (1 Timothy 3:3\). 13\. Not seeking after dishonest gain (Titus 1:7\). 14\. A good manager of his own family, whose children obey him (1 Timothy 3:4–5; Titus 1:6\). 15\. Not a new believer (1 Timothy 3:6\). 16\. Having a good reputation with outsiders (1 Timothy 3:7\). 17\. A lover of good, who acts in a way that is upright, holy, and disciplined (Titus 1:8\). Overseers are given the serious task of overseeing the flock that has been entrusted to them. Peter instructed fellow elders to “be shepherds of God’s flock that is under your care, watching over them—not because you must, but because you are willing, as God wants you to be; not pursuing dishonest gain, but eager to serve; not lording it over those entrusted to you, but being examples to the flock” (1 Peter 5:2–3\). Those in the leadership position of overseer should follow the example of Jesus, who “did not come to be served, but to serve, and to give his life as a ransom for many” (Matthew 20:28\). Leadership, according to the Bible, is not about puffing oneself up or lording power over others, but rather about serving those who have been entrusted to one’s care (Matthew 20:26; Mark 10:43\). The overseer who humbles himself as a servant will be rewarded by Christ at His return (Matthew 23:12; 1 Peter 5:4\). To summarize, the role of overseer is a leadership position in the church, tasked with the care of the congregation. [Women](women-pastors.html) cannot occupy the position of overseer, since the role requires teaching and having spiritual authority over men. There are many biblical qualifications a man who desires to be an overseer/pastor/elder must meet. An overseer’s duties involve proper teaching and handling of Scripture, maintaining a good Christian witness, and being a good example to his family and congregation. Biblically, being in the leadership role of a pastor requires humility and a heart of servanthood.
What is the significance of the land of Shinar in the Bible?	Answer The land of Shinar is referenced eight times in the Old Testament (Genesis 10:10; 11:2; 14:1, 9; Joshua 7:21; Isaiah 11:11; Daniel 1:2; Zechariah 5:11\), always in connection to the geographical location of Babylonia. In certain passages, some versions of the Bible translate the word for “Shinar” as “Babylonia” for clarity’s sake. Shinar is significant for these reasons: Shinar was the location of the [Tower of Babel](Tower-of-Babel.html). Genesis 10:10 mentions that Nimrod, a descendant of Ham, built “Babylon, Uruk, Akkad and Kalneh, in Shinar.” A plain in Shinar was the site chosen to construct the notorious Tower of Babel (Genesis 11:1–4\). As punishment for the people’s wickedness, God confused their language, and thus the land of Shinar earned the name of “Babel” or “Babylon” (Genesis 11:5–9\). Babylon and Babylonia both derive their names from Babel, which means “confusion.” Shinar was ruled by a king that Abraham fought. During [Abraham’s](life-Abraham.html) time, four kings, including Amraphel, king of Shinar, fought against the kings of Sodom and Gomorrah and three other kings (Genesis 14:1–3, 8–9\). After overpowering the kings of Sodom and Gomorrah, the four kings plundered the cities, carrying away [Lot](Lot-in-the-Bible.html) and all he owned (Genesis 14:10–12\). To save his nephew, Abraham and 318 of his men routed the raiding party, defeated the four kings, and recovered Lot, his family, and his possessions (Genesis 14:13–17\). Shinar was associated with temptation. After taking Jericho, the Israelites failed in conquering Ai because of sin in the camp (Joshua 7:10–12\). [Achan](Achan-in-the-Bible.html) had stolen devoted items from Jericho, which the Lord had specifically commanded against (Joshua 6:18–19\). Included in the plundered items was a finely crafted, beautiful robe from Shinar (Joshua 7:21\). Because of Achan’s sin, about thirty\-six people lost their lives during the failed attempt at taking Ai (Joshua 7:4–5\). After his sin was discovered, Achan and his family were stoned to death in accordance with God’s command (Joshua 7:24–26\). Shinar was associated with [Babylon’s](Babylon-in-the-Bible.html) wickedness. Zechariah the prophet [recorded a vision](visions-in-Zechariah.html) of a basket with a lead cover. The angel guiding Zechariah identified the meaning of the basket: “This is the iniquity of the people throughout the land” (Zechariah 5:6\). Then the angel raised the cover of lead, revealing to the prophet that there was a woman in the basket. The angel said, “‘This is wickedness,’ and he pushed her back into the basket and pushed the lead cover down over its mouth” (Zechariah 5:8\). The basket with the woman was then carried through air to the land of Shinar where a temple would be built for it (verse 11\). This strange vision pictures the suppression of wickedness and its banishment to Shinar/Babylon. In Shinar, the wickedness would eventually be freed and even worshiped (cf. Revelation 17\). Shinar is associated with the wicked worship of false gods, and in the end times, Babylon the Great is the center of wickedness and demon worship (Revelation 18:2–3\). Shinar was the location of Judah’s exile. When the nation of Judah was finally taken into [exile to Babylonia](Babylonian-captivity-exile.html), Nebuchadnezzar carried off the devoted things of the Lord’s temple and placed them in a temple to the god he worshipped (Daniel 1:1–2\). Nebuchadnezzar probably placed the precious items into the temple of Marduk, also called Bel, which was the chief god of the Babylonians. Because of disobedience and idol worship, the Jews were exiled from their land to Shinar (2 Chronicles 36:15–21\). Shinar is a place that will contain a faithful remnant of Israel. Isaiah 11 mentions the future millennial kingdom of the “[Root of Jesse](root-of-Jesse.html)” who will “stand as a banner for the peoples; the nations will rally to him, and his resting place will be glorious” (Isaiah 11:10\). During His reign, Jesus will “recover the remnant that remains of his people, from Assyria, from Egypt, from Pathros, from Cush, from Elam, from Shinar, from Hamath, and from the coastlands of the sea” (Isaiah 11:11, ESV). This promise assures us that God’s people will be regathered—even from Shinar—to worship the Lord in His future kingdom. Shinar is significant in its connection to the world’s historical rebellion against God: everything from the construction of the Tower of Babel to its association with idols, its mistreatment of Israel, and its future association with the Antichrist. Despite the many evils in the land of Shinar, God has preserved His people there. Believing Israelites in Shinar will participate in Jesus’ millennial kingdom in the future, demonstrating God’s grace and redemption.
What is the household of faith mentioned in Galatians 6:10?	Answer The basic social and religious structure of ancient life was built around the household, which was much more expansive than today’s family unit. In New Testament times, both Jewish and Gentile households included not only immediate family members but also a broad range of relatives, extended family groups, and kinship affiliations. Paul called the early Christian church community the “household of faith” (Galatians 6:10, ESV). Believers understand the household of faith to be those related by shared faith, or “like precious faith” (2 Peter 1:1, NKJV). They are brothers and sisters in Christ, members of [God’s family](family-of-God.html). The apostle Paul identified the “household of God” as “the church of the living God, the pillar and foundation of the truth” (1 Timothy 3:15\). The early church met together as a family, breaking bread in each other’s homes (Acts 2:46; 5:42\). To the Ephesians, Paul said, “Consequently, you are no longer foreigners and strangers, but fellow citizens with God’s people and also members of his household” (Ephesians 2:19\). With first\-century life centered on the household, it was not unusual for entire families to be converted at the same time. Cornelius and all his household feared God and were saved through Peter’s ministry (Acts 10:1—11:18\). A Thyatiran businesswoman named Lydia was baptized in Philippi with her whole household (Acts 16:15\). The Philippian jailer and his entire household believed in the Lord and were saved (Acts 16:31–34\). And in Corinth “Crispus, the ruler of the synagogue, believed on the Lord with all his household” (Acts 18:8, NKJV). The Christian church as a whole is regarded as a family; thus, the [body of Christ](body-of-Christ.html) shares a mutual obligation to treat its members with particular care: “So then, as we have opportunity, let us do good to everyone, and especially to those who are of the household of faith” (Galatians 6:10, ESV). This obligation can be seen as our familial duty or responsibility. First Peter 1:22 says we are to “love one another deeply from the heart” (see also 2 Peter 1:7; 1 John 3:11; 4:7\). John teaches that graciousness and hospitality are essential for the family of God and that failure in this area is a grievous offense (3 John 1:10\). Paul instructed Timothy to respect an older man in the church as he would his father and to “treat younger men as brothers, older women as mothers, and younger women as sisters, with absolute purity” (1 Timothy 6:1–2\). The household of faith must also protect its members from false teachers, to whom hospitality and support should not be extended (2 John 1:10–11\). Leaders of the family have an even greater responsibility to care for the household: “And now, a word to you who are [elders](qualifications-elders-deacons.html) in the churches. . . . As a fellow elder, I appeal to you: Care for the flock that God has entrusted to you. Watch over it willingly, not grudgingly—not for what you will get out of it, but because you are eager to serve God. Don’t lord it over the people assigned to your care, but lead them by your own good example. . . . In the same way, you who are younger must accept the authority of the elders. And all of you, dress yourselves in humility as you relate to one another” (1 Peter 5:1–5, NLT). Leaders are to lead by example through service in the same way Jesus Christ leads His followers. He doesn’t “lord it over” His sheep, pushing and prodding them, but guides by walking ahead and showing them how to live (John 10:4\). First and foremost, members of the household of faith are to “walk in the way of love, just as Christ loved us and gave himself up for us as a fragrant offering and sacrifice to God” (Ephesians 5:2\). We are to be submissive toward one another (Ephesians 5:21\) and “completely humble and gentle; be patient, bearing with one another in love. Make every effort to keep the unity of the Spirit through the bond of peace” (Ephesians 4:2–3\). Paul told the Thessalonians to “never tire of doing what is good” (2 Thessalonians 3:13\). He diligently urged those in the household of faith to treat one another in a manner worthy of their calling (Ephesians 4:1\) and to “get rid of all bitterness, rage, anger, harsh words, and slander, as well as all types of evil behavior. Instead, be kind to each other, tenderhearted, forgiving one another, just as God through Christ has forgiven you” (Ephesians 4:31–32, NLT).
What does Exodus 23:2 teach us about not following the crowd?	Answer In the context of many laws comprising the [Mosaic Covenant](Mosaic-covenant.html) (often called the Mosaic Law), God instructs Israel that they should not follow the crowd in doing evil (Exodus 23:2a). He adds that the people should not change their testimony to follow after the crowd in perverting justice (Exodus 23:2b). Popular opinion is generally not God’s opinion, and He warns people against following the wisdom of the crowd. Paul contrasts the wisdom of God with the wisdom of the age, recognizing that people do not come to know God through the wisdom of the crowd or the wisdom of the world (1 Corinthians 1:20–21\). God didn’t choose many that the world would consider wise, mighty, or noble (1 Corinthians 1:26\). Instead, He chose those who were not esteemed by the world so that they would boast in God and not in themselves (1 Corinthians 1:27–29\). Similarly, in his letter to the Colossians, Paul warns against being taken captive by popular philosophies, traditions, and elementary principles that are not of Christ (Colossians 2:8\). Solomon discusses this kind of contrast in the context of “under the sun” thinking versus “beyond the sun” thinking. He explains how under the sun there is nothing of any lasting meaning, and how the pursuits of life are fleeting and ultimately empty (for example, see Ecclesiastes 1:14\). On the other hand, when one is pursuing the basic functions of life in recognition of God, there is joy and fulfillment (Ecclesiastes 2:4; 12:13\). Jesus was not silent on this contrast, either. He describes that there is a broad way taken by many that leads to destruction; on the other hand, there is a [narrow way](narrow-gate.html) that few take, and it leads to life (Matthew 7:13–14\). The challenge for us is that we are creatures who prefer the approval of those around us. [Peer pressure](peer-pressure-overcome.html) is a powerful thing, but the Bible shows us the importance of not following the crowd, but rather seeking to follow what is right in the eyes of God. As Paul put it, we should not be conformed to the world system; instead, we should be transformed by the renewing of our minds (Romans 12:1–2\) through what God has communicated in His Word. Following the crowds will get us in trouble. Peer pressure is such a temptation for people that, even as part of God’s law for Israel, revealed through Moses, God warned the people not to be pressured to follow the crowd into wrongdoing.
What is the circle of the earth (Isaiah 40:22)?	Answer The reference to the “circle of the earth” in Isaiah 40:22 is the source of much speculation. Some see this phrase as evidence that God revealed to ancient Israel something of the physical layout of the universe long before anyone had discovered that the earth was round. Later, as scientific discoveries were made, the Bible was shown to be incredibly correct, recording truth that only God could have known. According to this view, the Scripture is demonstrated to have a divine origin by revealing “scientific secrets” before they were commonly known. The Bible speaks of the rising and setting of the sun (as do we), but it is simply the language of appearance and not intended to communicate scientific accuracy (see Psalm 113:3\.) The Bible also speaks of the “[four corners of the earth](corners-of-the-earth.html),” yet no one thinks that the Bible is teaching that the earth is square (see Isaiah 11:12\). Proverbs 30:4 speaks of the “ends of the earth,” an expression we still use today to refer to the remotest extremes. The problem with the “scientific secrets” approach is that it reads scientific precision into certain passages that seem to fit our modern scientific concepts while ascribing phenomenological language (language of appearance) or metaphor to those passages that do not. To be consistent, it would seem that all such passages should either be interpreted literally or metaphorically. If they are all interpreted literally, then there would be far more scientific inaccuracies than accuracies or “scientific secrets.” If they are all interpreted metaphorically or phenomenologically, then each of the passages would still make sense in its original context. Isaiah 40:22, with its reference to the “circle of the earth,” is just one example. The first point to understand regarding the “circle” is that the word (Hebrew root chug) does not mean “sphere” but rather refers to a circle or sometimes a dome. A circle is flat like a disc or a dinner plate. Those who hold to the “scientific secrets” approach often think “sphere” when they hear “circle.” In the Old Testament, the word is used once as a verb in Job 26:10: “He has inscribed a circle on the face of the waters at the boundary between light and darkness” (ESV). If one looks at the earth from space, there is indeed a circular boundary between light and darkness. However, the NIV captures more of the original intent and avoids the use of the word circle altogether: “He marks out the horizon on the face of the waters for a boundary between light and darkness.” If one is looking out at the sea, the horizon does appear to be circular. The same Hebrew word is used three times in the Bible as a noun. In Job 22:14, God is described as walking in the “circuit of heaven” (KJV). Most modern translations translate it as “the vault of heaven.” If taken literally, this verse would be scientifically inaccurate because there is no vault over the earth. The universe goes out billions of miles in all directions, but, in staring up at the sky on a starry night, we do see the sky as a circular dome overhead with definite boundaries. In Proverbs 8:27, “Wisdom” says, “When he established the heavens, I was there; when he drew a circle on the face of the deep” (ESV). The NIV translation communicates the meaning of “drawing a circle on the face of the deep”: “I was there when he set the heavens in place, when he marked out the horizon on the face of the deep.” There is no “circle” drawn on the sea, but there is a horizon that has a circular appearance as one looks out on the sea. Isaiah 40:22 says, “He sits enthroned above the circle of the earth, and its people are like grasshoppers. He stretches out the heavens like a canopy, and spreads them out like a tent to live in.” Even if “circle of the earth” is taken literally in this verse, it does not say that the earth is a sphere. Actually, it does not even say that the earth is a circle. The “circle of the earth” seems to refer to the heavens that appear to be a circular dome overhead. The parallelism of Hebrew poetry would indicate that the “circle of the earth” is the same as the “canopy” being stretched out. The heavens are pictured as a tent for the multitudes of earth to live in. In Isaiah 44:13 a variant of the word is translated in the ESV as “compass”: “The \[human] carpenter stretches a line; he marks it out with a pencil. He shapes it with planes and marks it with a compass. He shapes it into the figure of a man, with the beauty of a man, to dwell in a house.” Here, the compass is an instrument used for drawing a circle, and such instruments are still in use today. The word circle was an apt way to describe the horizon and the heavens overhead. The horizon goes out in all directions, and the sky overhead seems to meet it, forming a circular dome. This is purely the language of appearance. The Bible is not leaving scientific clues to its divine origin. Isaiah 40:22 is part of a passage that is communicating a truth far more important: “Do you not know? Have you not heard? Has it not been told you from the beginning? Have you not understood since the earth was founded? He sits enthroned above the circle of the earth, and its people are like grasshoppers. He stretches out the heavens like a canopy, and spreads them out like a tent to live in. He brings princes to naught and reduces the rulers of this world to nothing. No sooner are they planted, no sooner are they sown, no sooner do they take root in the ground, than he blows on them and they wither, and a whirlwind sweeps them away like chaff” (Isaiah 40:21–24\). The point of the “circle of the earth” passage is that God is far above all the petty affairs of petty people. He is not troubled by them, and He can bring them to an end at any time. He can also protect and strengthen His people: “Do you not know? Have you not heard? The LORD is the everlasting God, the Creator of the ends of the earth. He will not grow tired or weary, and his understanding no one can fathom. He gives strength to the weary and increases the power of the weak. Even youths grow tired and weary, and young men stumble and fall; but those who hope in the LORD will renew their strength. They will soar on wings like eagles; they will run and not grow weary, they will walk and not be faint” (Isaiah 40:28–31\). The Lord sits above the circle of the earth! Rather than being a source of secret scientific knowledge or a point of contention between [young earth](young-earth-creationism.html) and [old earth creationists](old-earth-creationism.html), the verse is supposed to be a comfort to God’s people as they contemplate the greatness and the creative power of God, as Isaiah 40:1 says, “Comfort, comfort my people, says your God.” The comfort is found in the content of Isaiah 40 and the subsequent chapters.
What does it mean to repent and believe the gospel (Mark 1:15)?	Answer After the arrest of John the Baptist, “Jesus came into Galilee, proclaiming the gospel of God, and saying, ‘The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel’” (Mark 1:14–15, ESV). Jesus’ exhortation for His listeners to repent indicated that they needed to change their minds. That He told them to believe in [the gospel](what-is-the-gospel.html) indicated how they needed to change their minds. Mark refers to Jesus’ message as “the gospel of God” (verse 14, ESV) or “the good news of God.” It was good news that the kingdom was at hand, and Jesus was preparing His listeners for how to be part of that kingdom. Many in Jesus’ audience thought they were already righteous and would gain entrance to the [kingdom of God](kingdom-of-God.html) because of their connection to Abraham and Moses and because they were keeping the laws God had given to Israel through Moses. Matthew 5—7 records Jesus’ [Sermon on the Mount](sermon-on-the-mount.html), in which Jesus taught that His listeners should change their minds about how they could be part of His kingdom. Their connection to Abraham and Moses wasn’t enough, and their supposedly righteous deeds were not enough. Those things are not what God requires as the standard of righteousness. Instead, Jesus explained that they needed to have a true, internal righteousness, and they did not yet have that. It wasn’t just a king that they needed—they needed a savior. Sadly, only a few would recognize that need. Jesus proclaimed that the people needed to repent and believe in the gospel because the kingdom of God was at hand. God’s eternal kingdom is currently based in heaven. But, in passages like 2 Samuel 7 and Revelation 19—20, God promises that His kingdom will at some point in the future come to earth in a physical form. The kingdom was at hand, or near, because Jesus the King had come to earth, presenting the kingdom and the good news about that kingdom and how one can be part of it—by believing in the gospel. Unfortunately, Jesus’ audience wasn’t yet prepared for the kingdom, because they hadn’t yet recognized that they needed [the Messiah](what-does-Messiah-mean.html) to make them righteous, and that Jesus was the Messiah. Jesus’ message was truly good news, and the people needed to change their minds from unbelief to belief. They needed to believe in the Lord—as Abraham had done many years prior (Genesis 15:6\)—to gain the righteousness that would allow them to be part of God’s kingdom. They needed to repent (change their minds about how they could enter the kingdom) and believe in the gospel now, because the kingdom of God was close at hand. Of course, some did change their minds about how they could be righteous, and they believed in Jesus, but most of the leaders and the nation as a whole did not believe (Mark 3:22–30\). Because of that rejection, Jesus delayed the kingdom and shifted His focus and ministry to providing the sacrifice to pay for the sins of the people. One day Jesus will return to the earth as King (Revelation 19—20\), and, because of what the Bible tells us about the future, we know that we also need to “repent and believe in the gospel for the kingdom of God is at hand.” We need to change our minds from unbelief to belief and recognize that we are saved by grace through faith and not by our own works (Ephesians 2:8–9\). When we believe in Christ, we are already transferred to His kingdom (Colossians 1:13\), and, because His kingdom isn’t on earth yet, we ought to set our mind on the things above where He is, rather than on the things of earth (Colossians 3:1–4\).
Why will not everyone who says, “Lord, Lord,” be saved (Matthew 7:21)?	Answer In Matthew 5—7 Matthew records Jesus’ [Sermon on the Mount](sermon-on-the-mount.html). In that historic message, Jesus challenges His listeners to change their minds about how they can be part of His kingdom, saying at one point that not everyone who says, “Lord, Lord,” will be saved (Matthew 7:21\). To that point many believed that just by being related to Abraham and Moses and by obeying the Law of Moses they were assured of their place in God’s kingdom. Jesus counters that notion directly. In Matthew 7:21, Jesus says, “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only the one who does the will of my Father who is in heaven.” Leading up to this statement, He had explained that His hearers’ righteousness must exceed even the righteousness of those who were most faithfully obeying the outward expressions of the Law of Moses (Matthew 5:20\). He added that righteousness does not come from external obedience to laws and that, by their internal thought violations of those laws, they all were guilty (Matthew 5:21–47\). In short, Jesus presented them with a standard they hadn’t considered before: they must be perfect like their heavenly Father is perfect (Matthew 5:48\). Of course, living up to that standard is impossible. That is why Jesus proclaimed that people need to [repent](Bible-repentance.html)—to change their minds—about how they could be part of God’s kingdom. They thought they simply needed to be of a certain bloodline and obey a set of laws. Jesus smashed those ideas, pointing them to the actual standard: perfection. Jesus further explains that the only way to achieve this perfection (since no one can do it on his own) is to have it provided. Ultimately, Jesus would go to the cross to pay for the imperfection of all of us (1 Corinthians 15:1–3\) so that by believing in Him we can have life in His name (John 20:31\). Jesus was clear—and the apostles after Him—that to be declared righteous by God is to receive [grace through faith](by-grace-through-faith.html); righteousness does not come by works or human effort (John 3:16; 6:47; Ephesians 2:8–9\). The recipe is so simple, but we still want to do things our own way. People still want to justify themselves by their own efforts. If we could do that, we would have reason to boast, and we all, it seems, want to have reason to boast in ourselves. In Matthew 7:15–20 Jesus warns His audience about [false prophets](false-teachers.html) who will teach deceitfully about righteousness and bear the fruits of that falsehood. Jesus explains that these false prophets can be recognized by their fruits, even if their words are deceptive. Their words may come across as words of righteousness, but they aren’t faithful to the recipe that God provided. In fact, Jesus says, many of them will even call Him “Lord,” but their teachings and their deeds do not align with the will of God. Not everyone who says to Him, “Lord, Lord,” will enter His kingdom (Matthew 7:21\). That honor is reserved for those who actually do His will. What is the will of God? That people change their minds (i.e., repent) about how they become righteous before God and come to Him with faith. Without faith it is impossible to please God (Hebrews 11:6\). Simply saying the right things doesn’t grant us God’s righteousness. Not everyone who says to Him, “Lord, Lord,” will enter His kingdom (Matthew 7:21\). In Genesis 15:6 we discover that belief in the Lord is credited as righteousness. This is a magnificent and liberating truth. We can’t be perfect on our own, but He is perfect and has sacrificed and paid the penalty so that we can have forgiveness of sin and His righteousness. When we receive these by faith in Him, we are at that moment transferred to His kingdom (Colossians 1:13\), and we look forward to the arrival of that kingdom on earth (Colossians 3:1–4\).
Who is the Comforter?	Answer The Holy Spirit is called the “Comforter” in some English translations of the Bible. For instance, the American King James Version translates John 14:26 as, “But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatever I have said to you.” Similarly, the American Standard Version, King James Version, and English Revised Version all translate the Greek word paraclete as “Comforter.” [Paraclete](paraclete-Holy-Spirit.html), like many Greek words, is hard to translate into English because there is no perfect English equivalent. Basically, a paraclete is “one who is called alongside”; the implication is that a paraclete gives support or help of some kind. Used only by the apostle John in his gospel and first epistle, the word paraclete refers to the Holy Spirit (John 14:16, 26; 15:26; and 16:7\) and, in one instance, for Jesus (1 John 2:1\). In each case, the word can be translated as “Helper,” “Counselor,” “Comforter,” or “Advocate.” Translating the word as “Helper,” as the ESV and NKJV do in the gospel passages, provides a more encompassing term for the different aspects of the Holy Spirit’s ministries. He does more than comfort, after all; He also guides, seals, baptizes, regenerates, sanctifies, and convicts. Jesus stated He would send “another” paraclete (John 14:16\), meaning that He Himself had served as a paraclete during His earthly ministry. He had been the One guiding the disciples, but now He would send the Holy Spirit as their Guide and Counselor and Comforter. In context, Jesus is comforting the eleven faithful disciples during the [Last Supper](Last-Supper.html), telling them not to be afraid and promising that their sorrow would turn to joy (John 14:1; 16:21\). He would be leaving them, but another Helper or Comforter would be on the way—God would send the Holy Spirit (cf. Luke 24:49\). When the word paraclete is used of Jesus in 1 John 2:1, translations are nearly unanimous in using the word [advocate](Jesus-Advocate.html). Jesus is our intercessor before the Father. God comforts His children. He is the “[God of all comfort](God-of-all-comfort.html),” and we can know His peace even in the midst of trials: “Praise be to the God and Father of our Lord Jesus Christ, the Father of compassion and the God of all comfort, who comforts us in all our troubles, so that we can comfort those in any trouble with the comfort we ourselves receive from God. For just as we share abundantly in the sufferings of Christ, so also our comfort abounds through Christ” (2 Corinthians 1:3–5\). God comforts us in many ways: through the wonderful promises of His Word, through fellow believers, and of course through the Holy Spirit’s indwelling. The Spirit is our Comforter, and He is so much more: our Counselor, Encourager, and Helper. He is always present to bring comfort to the children of God (Psalm 34:18; 139:7–8\).
What does it mean that a man reaps what he sows (Galatians 6:7)?	Answer In the first few verses of Galatians 6, Paul emphasizes that individuals are responsible for their actions and should be gentle when others fail (Galatians 6:1\). Besides gentleness being an expression of love and a fulfillment of the law of Christ (Galatians 6:2\), a gentle response to others is one way we can keep ourselves out of trouble, because it can help us to avoid being [hyper\-critical](critical-spirit.html). Even as the passage encourages readers to be considerate of others, the truth remains that whatever a man sows that he also reaps (Galatians 6:7\). So, while we should bear each other’s burdens (Galatians 6:2\), we are still accountable to carry our own load (Galatians 6:5\). In Galatians 6:7 Paul reminds readers that “whatever a man sows, that he will also reap” (NKJV). God is a just God and has instituted throughout human experience the concept of sowing and reaping. When a farmer plants seeds and cares for those seeds, they will usually sprout and produce growth. In the same way, whatever a person “plants” in his own thinking and behavior will later bear fruit—either good or bad. If a person is focused on fulfilling the desires of the flesh, and that is what he invests in, then that person will reap fruit of that investment. Paul describes this fruit in Galatians 5:19–21, and the list is not pretty. On the other hand, if one invests in spiritual things, then the “fruit” in his life will be spiritual and wholesome (Galatians 6:8\). Paul explains how the Holy Spirit produces [fruit](fruit-of-the-Holy-Spirit.html) in people and what it looks like (Galatians 5:22–23\). Paul introduces the truth that a what a man sows that he also reaps with a somber warning: “Do not be deceived: God cannot be mocked” (Galatians 6:7\). Wise readers will take heed to their own lives and take steps to ensure they live according to this principle. Let no one entertain the idea that he or she is the exception to the rule. Reaping follows sowing, and it matters what you sow. God searches the heart and knows every circumstance, and His decree that the harvest will match the planting will not be set aside. Elsewhere, Paul further explains the concept that whatever a man sows that he also reaps. In 1 Corinthians 3:8 he asserts that each person will be rewarded according to his or her own work. Neither the one who plants nor the one who waters are the most significant factors in the equation, because God causes the growth (1 Corinthians 3:7–8\). So, even when we are planting and watering well—focusing on the things related to our new life in Christ—it is still God who causes the growth. And even though God rewards the one who works, we understand that even our opportunity to work is a gift from God. In other words, the principle that whatever a man sows that he also reaps teaches both God’s justice and His mercy. We can apply the principle of reaping what we sow to the matter of salvation. If we do not know Jesus Christ as our Savior, then we are still dead in our sin, or separated from having a right relationship with God (see Ephesians 2:1–5\). If we are in that state, then even our righteous deeds are as [unclean rags](filthy-rags.html) in comparison with God’s standard of righteousness (Isaiah 64:6\). If we are in that condition, then the truth that whatever a man sows that he also reaps (Galatians 6:7\) is actually terrifying because we are sowing according to sin and death, and the fruit will reflect that. On the other hand, if in His mercy God has made us alive together with Christ by grace through faith (Ephesians 2:8–10\), then we have the opportunity to sow according to newness of life. Because of His grace we can now invest in things that have eternal value and see fruit that also has eternal value. The fact that whatever a man sows that he also reaps is not only about justice, but about God’s magnificent mercy. God hasn’t given us what we deserved; in His amazing grace God has given us what we did not deserve—the opportunity to sow the seed of righteousness so that we can see the fruit of His righteousness in our lives.
Is it true that my God shall supply all my needs (Philippians 4:19)?	Answer Philippians 4:19 says, “My God will meet all your needs according to the riches of his glory in Christ Jesus.” This statement is a powerful declaration of God’s abundant provision for believers. We may not have everything we want, but God has blessed us with everything we need. To understand why you can trust that God will meet your needs, you must first recognize the vastness of God’s riches. Scripture consistently affirms that God owns everything. For example, in Psalm 24:1, the psalmist declares, “The earth is the Lord’s and the fullness thereof, the world and those who dwell therein, for he has founded it upon the seas and established it upon the waters” (ESV). God’s ownership of everything assures us that He is able to meet our needs. Another reason to trust that God will meet all our needs is that He said He would. If God said it, then He will do it. Numbers 23:19 says, “God is not man, that he should lie, or a son of man, that he should change his mind. Has he said, and will he not do it? Or has he spoken, and will he not fulfill it?” (Numbers 23:19, ESV). Therefore, we can “be content with what \[we] have, for he has said, ‘I will never leave you nor forsake you’” (Hebrews 13:5, ESV). In Lamentations 3:22–23, Jeremiah declares, “The steadfast love of the Lord never ceases; his mercies never come to an end; they are new every morning; great is your faithfulness” (ESV). God’s steadfast love, mercy, and faithfulness guarantee that He will meet all our needs. God’s provision for His children manifests itself in practical ways. For instance, in Matthew 6:25–34, Jesus explains why we should not worry about things like food and clothes. If God cares for the birds of the air and the [lilies in the field](consider-the-lillies.html), will He not also care for us? Since God cares for these things, we can be confident that He will meet all our needs. So, instead of worrying about the future, we should focus on delighting ourselves in the Lord (Psalm 37:4\). It is important to note that God’s provision is not about excess, greed, or luxury. Rather, it is about necessity and sufficiency. As God said to Paul, “My grace is sufficient for you, for my power is made perfect in weakness” (2 Corinthians 12:9, ESV). God’s grace is sufficient to meet all our needs, but it may not align with our desires and expectations. Instead, His [provision](God-provides.html) will always align with His will and purpose for our lives. God’s greatest gift of all is His Son, Jesus Christ. John 3:16 says, “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life” (ESV). This corresponds to Romans 8:32, which says, “He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things?” (ESV). If God is gracious enough to give us His Son, the greatest gift of all, will He not also meet all our needs in this life? The assurance that God will meet all our needs is a promise based on God’s character, His ownership of creation, and His commitment to His children. Regardless of what the future holds, we can trust the One who holds the future in His hands.
What does it mean to weep with those who weep (Romans 12:15)?	Answer In Romans 12:1–2 Paul explains believers’ responsibilities to present their bodies to God as a [living and holy sacrifice](living-sacrifice.html), to be transformed by the [renewing of the mind](renewing-the-mind.html), and to avoid being [conformed to the world](do-not-conform-to-this-world.html). One specific way we express the transformation of a renewed mind is to weep with those who weep (Romans 12:15\). God is great in mercy, and He intends for us to live lives that reflect that mercy. Believers should walk humbly, not thinking more highly of ourselves than we ought (Romans 12:3\), in part because we are all members of the body of Christ. In a sense, we are all part of each other (Romans 12:4–5\)—we are family. God has given believers various ways to express His grace to others (some call these “gifts” or “[spiritual gifts](spiritual-gifts-list.html)”), and Paul explains how we should carefully and faithfully express His grace to each other, using the tools God has provided (Romans 12:6–8\). There are some ways we can express grace uniquely—we may have certain gifts, skills, or tools that someone else might not. But then there are ways that we are all expected to express His grace to others, and Paul discusses some of those in Romans 12:9 and following, all the way through the end of Romans 15\. One way that we express God’s grace to each other is identified in Romans 12:15—we rejoice with those who rejoice and weep with those who weep. Paul adds an instruction that we be of the same mind with each other (Romans 12:16\). If a brother or sister is rejoicing over something wonderful that has happened, we should share in that joy. We are members of the same body—we are family. We should take joy in that which brings our brothers and sisters joy. Conversely, we need to weep with those who weep (Romans 12:15\). There are times of sadness or heartbreak. There are times of grief, and when others are encountering those difficult times, we can come alongside them and share that burden with them. Consider how in 1 Thessalonians 4:13–17 Paul explains that, when a loved one who is in Christ dies, he or she will one day be resurrected, and we will be together with the Lord. Because of that truth, we don’t need to grieve as those who have no hope (1 Thessalonians 4:13\). Still, there is grief. And when a brother or sister encounters grief, we shouldn’t tell him or her to “get over it” or even remind the grieving one that he or she should always rejoice (1 Thessalonians 5:16\). On the contrary, Paul helps us understand we should be devoted to one another in brotherly love (Romans 12:10\), and we need to weep with those who weep. While it is certainly true that we should always rejoice and that we don’t ever have a hopeless grief, we need to express grace and love and weep with those who weep. Perhaps one of the most beautiful examples of weeping with those who weep is found in the shortest verse in the Bible—“Jesus wept” (John 11:35\). When [Lazarus](Lazarus-in-the-Bible.html) died, Jesus traveled to Bethany with the intention of raising him from the dead. Given Christ’s knowledge, it would seem there was no reason for Him to grieve, but when He was around those who were stricken with grief, Jesus was “deeply moved in spirit and troubled” (John 11:33\), and He wept. In the same way, even though we know that God always designs a positive outcome for those who love Him (Romans 8:28\), it is still right for us to share the burden of grief and help each other through the pains of life. To weep with those who weep is part of being family in the body of Christ.
Why do Christians suffer?	Answer Suffering is an expected part of the Christian life. Jesus told His followers, “In this world you will have trouble. But take heart! I have overcome the world” (John 16:33\). That truth about overcoming sustains Christians when suffering threatens to overwhelm. Christians suffer for a variety of reasons, including many of the same reasons non\-Christians suffer—life on this broken planet can be difficult. Christians may also suffer for some of the same reasons Jesus did (John 15:18–19\). Believers represent an uncompromising truth that the world doesn’t want to hear, that Jesus Christ is the only path to God (John 14:6\). Suffering of any kind was not part of God’s original creation. Everything He created was “very good” (Genesis 1:31\). Sin corrupted the world at Adam’s disobedience, and sin continues to corrupt the world as we each add our own poor decisions, rebellion, and selfishness (Romans 3:23; 6:23; 8:19–23\). Sin has ripple effects, as well; our sin harms others, and their sin harms us, even when we’ve done nothing wrong. Becoming a Christian does not insulate us from the ugliness in our world, nor does it protect us from the natural, temporal [consequences of sin](consequences-of-sin.html). The [book of 1 Peter](Book-of-1-Peter.html) addresses Christians who were suffering (1 Peter 1:6\). Peter encourages them in their trials, reminding them that their suffering had a purpose: “So that the proven genuineness of your faith—of greater worth than gold, which perishes even though refined by fire—may result in praise, glory and honor when Jesus Christ is revealed” (1 Peter 1:7\). In other words, God uses temporary suffering to refine the character of His own children. James tells us to “consider it pure joy, my brothers and sisters, whenever you face trials of many kinds, because you know that the testing of your faith produces perseverance. Let perseverance finish its work so that you may be mature and complete, not lacking anything” (James 1:2–4\). Suffering, no matter its cause, can be used by God to complete us in Him (Romans 8:28–30\). There are several possible reasons for Christian suffering that are distinct from the reasons for the general suffering experienced by everyone: 1\. Suffering may be a form of discipline. God is a good Father, and when one of His children goes astray, He may use suffering to bring him or her back. Hebrews 12:5–11 says that God disciplines those He loves. Verse 7 says, “Endure hardship as discipline; God is treating you as his children. For what children are not disciplined by their father?” For example, when a man who spends all his time and passion at work instead of with his family or with God loses his job, it may be that God is toppling his idols in order to help him readjust his priorities. Financial stress may feel like suffering, but it could be intended to produce godly character in a person who has placed too much importance on money. Even if hardship has no link to a specific sin struggle in our lives, God can use it to train us. Parents, for example, often assign their children chores, not to punish them but to help them learn various skills and build a solid [work ethic](Christian-work-ethic.html). Those chores may feel like suffering to the child, but they are being used to build something in the child that will serve him or her well throughout the rest of life. 2\. Suffering enables Christians to identify with and encourage other sufferers. Second Corinthians 1:3–4 says, “Praise be to the God and Father of our Lord Jesus Christ, the Father of compassion and the God of all comfort, who comforts us in all our troubles, so that we can comfort those in any trouble with the comfort we ourselves receive from God.” Those who have experienced the grace of God in their trouble are better equipped to help others find the same grace in their trouble. Joni Eareckson Tada is a good example. A diving accident when she was 17 years old left her a wheelchair\-bound quadriplegic. She deals daily with pain and lack of mobility but has allowed God to grow her and develop His character in her. For several decades she and her husband Ken have overseen ministries that serve the disabled. From summer camps for the mentally challenged to Wheels for the World, a project that provides wheelchairs to impoverished handicapped people, Joni has used her own suffering to benefit thousands. By allowing Joni to suffer for a while in this life, God is providing her a unique opportunity to store up bountiful treasures for eternity (Matthew 6:19–21\). 3\. Suffering helps us draw closer to the Lord. We often seem to grow most when we go through difficult times. Suffering strips us of artificial or temporal securities and forces us to dig more deeply into the Word to find peace and purpose. It has been said that “when Christ is all you have, you find that Christ is [all you need](Jesus-is-enough.html).” 4\. Suffering reminds us that this world is not our home. Christians who live in more affluent parts of the world may find it harder to long for heaven than their impoverished brothers and sisters. When life is comfortable, eternity is only a glimmer far in the future. But when Christians suffer [persecution](Christian-persecution.html), poverty, and privation, eternity starts to become the brightest light in their lives. Often, Christians who suffer have an advantage in keeping their priorities straight. Some teach that those who have enough faith will [never have to suffer](prosperity-gospel.html). But this doctrine is contradicted on every page of the New Testament. From John the Baptist being beheaded in prison (Matthew 14:1–12\) to John the apostle being banished to Patmos (Revelation 1:9\), the New Testament is a record of the terrible suffering that dominated the first\-century church (Acts 8:1–3\). The men and women listed in Hebrews 11 were commended for their faith. Many on the list, including Abel, Noah, and Abraham, endured suffering. Hebrews 11:16 tells us how they did it: “They were longing for a better country—a heavenly one. Therefore God is not ashamed to be called their God, for he has prepared a city for them.” We read of faithful Moses who “chose to be mistreated along with the people of God rather than to enjoy the fleeting pleasures of sin. He regarded disgrace for the sake of Christ as of greater value than the treasures of Egypt, because he was looking ahead to his reward” (Hebrews 11:25–26\). Moses’ faith did not shield him from suffering, and in fact contributed to his choosing of it to gain something greater. The author of Hebrews also speaks of unnamed faithful “who were tortured, refusing to be released so that they might gain an even better resurrection. Some faced jeers and flogging, and even chains and imprisonment. They were put to death by stoning; they were sawed in two; they were killed by the sword. They went about in sheepskins and goatskins, destitute, persecuted and mistreated—the world was not worthy of them. They wandered in deserts and mountains, living in caves and in holes in the ground” (Hebrews 11:35–38\). Living by faith in a fallen world invites suffering and requires an acceptance of a deferral of reward: “These were all commended for their faith, yet none of them received what had been promised, since God had planned something better for us so that only together with us would they be made perfect” (Hebrews 11:39–40\). Our ultimate hope is not in this world or in gaining earthly comfort; our hope is in God and in His greater plan. It requires faith to please God (Hebrews 11:6\), and the faithful know that a lack of suffering is not a reliable indication of His pleasure. Neither is the experience of suffering proof of His displeasure. The same hope exemplified by the people mentioned in Hebrews 11 is ours, too, when we suffer for doing right (1 Peter 3:14\). Even when we suffer as a direct result of our own poor choices, our suffering is never wasted. God promises to use even our most heartbreaking pain for good if we will trust Him with it (Romans 8:28–30\). Paul, who suffered more than most, wrote, “Our light and momentary troubles are achieving for us an eternal glory that far outweighs them all. So we fix our eyes not on what is seen, but on what is unseen, since what is seen is temporary, but what is unseen is eternal” (2 Corinthians 4:17–18\). That knowledge strengthens Christians when they are called to suffer.
Who was Aeneas in the Bible?	Answer Aeneas was a man living in the town of Lydda, situated on the coastal plain about 22 miles northwest of Jerusalem. Aeneas had suffered from paralysis for eight years until Simon Peter came to town. Acts 9:32–35 gives the account: “As [Peter](life-Peter.html) traveled about the country, he went to visit the Lord’s people who lived in Lydda. There he found a man named Aeneas, who was paralyzed and had been bedridden for eight years. ‘Aeneas,’ Peter said to him, ‘Jesus Christ heals you. Get up and roll up your mat.’ Immediately Aeneas got up. All those who lived in Lydda and Sharon saw him and turned to the Lord.” The name Aeneas is Greek and may imply that the man was either a Gentile or a [Hellenistic Jew](Hellenistic-Jews.html), that is, one who spoke Greek and had adopted Greek customs. In all the accounts of healings done by Jesus and the apostles, only a few times is the name of the healed person mentioned. So it may be significant that Aeneas is mentioned by name even though his story comprises only four verses. There are several possible reasons for the mention of Aeneas’s name. Some scholars speculate that Aeneas’s name was significant in that this event prepared Peter to accept what God was about to reveal to him in a vision. As a law\-keeping Jew, Peter had difficulty accepting that God’s salvation was for everyone—Greeks and Hellenized Jews included—not just for Israel or those who kept the Mosaic Law. Aeneas was most likely a believer, since Acts 9:32 says that Peter had come to Lydda to visit those who followed Jesus. By recognizing that Jesus wanted to heal this non\-traditional Jew or possibly a Gentile, Peter was better prepared for the vision Jesus would soon give him in nearby [Joppa](Joppa-in-the-Bible.html) at the home of Simon the tanner (Acts 9:43; Acts 10\). Another reason for Aeneas to be mentioned by name could be that the results of his healing were quite impactful. Not only was a paralyzed man healed, but Acts 9:35 says that “all those who lived in Lydda and Sharon saw him and turned to the Lord.” That’s a spectacular outcome! The evangelism of two villages would have been a source of encouragement for the first\-century church suffering persecution and rejection. It seems Aeneas was well\-known both as the paralyzed believer and as the healed believer. Using his name may have simply been due to the fact that many of Luke’s original readers knew who Aeneas was. Also consider that, since Aeneas’s name was given in the narrative, the story could be independently verified and proved reliable. The Gospel of Luke and the book of Acts are the two parts of Luke’s writing. In the prologue to his gospel, Luke explains that he had “carefully investigated everything from the beginning” and then “decided to write an orderly account” so that his readers “may know the certainty of the things you have been taught” (Luke 1:3–4\). This account of Aeneas’s healing could be easily affirmed or denied by Aeneas and all the residents of Lydda and Sharon. Their testimony could serve as helpful evidence to shore up anyone’s faith. God used Aeneas to demonstrate His power to people who did not know Him. The miraculous healing Aeneas experienced also validated for the townspeople Peter’s claim to be an [apostle](what-is-an-apostle.html) (2 Corinthians 12:12\). Aeneas’s story reminds us that no one is too insignificant to be used in a mighty way by God. Aeneas may have lain on his mat for eight years believing he could do nothing for the Lord. But God chose him to be the catalyst for bringing his whole region to faith in Christ. If God could use a paralyzed man like Aeneas to accomplish much, He can use each of us, too.
What does it mean that Jesus is the same yesterday, today, and forever (Hebrews 13:8)?	Answer Hebrews 13:8 says, “Jesus Christ is the same yesterday and today and forever.” Our God is [immutable](immutability-God.html); that is, He is unchanging. In Hebrews 13 the writer is encouraging readers to conduct themselves in a way that reflects a recognition of the superiority of Jesus Christ. The writer has already challenged readers to fix their eyes on Jesus and [run the race](run-the-race-set-before-us.html) with perseverance (Hebrews 12:1–2\). As long as believers are fixing their eyes on Him, they can run without losing heart (Hebrews 12:3\). Believers can be encouraged that He will never forsake them or leave them (Hebrews 13:5\), and believers should imitate the examples of those who have had faith in Him (Hebrews 13:6\). But all this encouragement and direction is only helpful if it is truth that God is the same yesterday, today, and forever. If God arbitrarily changes His character, then how can we have confidence that what He has said He will do? If we can’t rely on Him to do what He has said, then we cannot have confidence and certainty, and it is impossible to run the race with endurance. Hebrews 13:8 gives us wonderful assurance that Jesus Christ is the same yesterday, today, and forever. This statement helps us look backward and forward so that we can know He is reliable today and that the things He has said are reliable. Jesus wasn’t some trendy preacher who rose in popularity and then faded into oblivion. Jesus had always existed as God (John 1:1; 8:58\), He came in the flesh as a man in order to pay the human price owed to God for sin on behalf of all humanity (Philippians 2:5–8; 1 Corinthians 15:1–4\), and He is in heaven working and interceding until He returns for His people to take them home (John 14:1–3; Romans 8:34\). One day He will return in glory for all to see (Colossians 3:4\), He will rule as King, and He will dwell with humanity forever (Revelation 22\). He has had a consistent plan from the start and has been faithfully executing that plan, always keeping His word, and always completely trustworthy. Jesus Christ is the same yesterday, today, and forever. The writer of Psalm 102 communicates beautifully that God existed always (Psalm 102:24\), that He created the heavens and the earth (Psalm 102:25\), and that, even though the creation changes (Psalm 102:26\), God does not (Psalm 102:27\). Because of those universal truths, the writer can be confident that God will keep His promises (Psalm 102:28\). As Samuel once put it, “The Glory of Israel will not lie or change His mind. He is not a man that He should change His mind” (1 Samuel 15:29\). Even when the Son of God, the second Person of the Trinity, became a man, He did not lie or change His mind about those things that had been spoken. Jesus remained faithful to His word, even modeling by example that the means to withstand temptation and testing is by holding fast to the Word of God (Matthew 4:1–11\). This is further evidence that God is the same yesterday, today, and forever. Even in passages of Scripture in which we read that God “[changed His mind](God-change-mind.html),” those instances do not reflect a change of character or a rewriting of promises. They typically relate to conditions that changed. In Genesis 6:6–7 God was grieved at what mankind had become, and, though He would judge humanity through the flood, He would not violate His promise of redemption, and humanity would subsist. In Exodus 32:10 God tests Moses, saying that God would destroy Israel and start again with Moses. Moses remembered that God had promised to work through a specific lineage and that He couldn’t “start over” with Moses and still keep His word. When Moses appealed to God to “change His mind,” God did. It was a key lesson in the life of Moses, that God keeps His word. In Jeremiah 26:13 God would “change His mind” about judging Israel because their judgment would be complete. In Amos 7:2–6 Amos sees visions in which God was about to destroy Israel, but God “changed His mind” when Amos interceded. This was a lesson for Amos that God keeps His word and would not allow Israel to be completely destroyed. These are a few examples of how God uses teaching tools and that He “changes His mind” only in agreement with what He has already committed to. Being the same yesterday and today and forever, Jesus Christ is unchanging and unchangeable. No sin, distress, or complication will cause Him to abandon us. His love is constant and “as strong as death” (Song of Solomon 8:6\). We can therefore have full confidence that “he who began a good work in you will carry it on to completion” (Philippians 1:6\).
What does it mean that we should think on whatever is true (Philippians 4:8)?	Answer Paul writes to Philippian believers, encouraging them to “stand firm in the Lord” (Philippians 4:1\), and one important component of standing firm is that we should think on whatever is true (Philippians 4:8\). In fact, Paul introduces this concept by saying, “Finally, brethren,” meaning that thinking on whatever is true is set apart as the last critical piece needed for a believer to stand firm in the Lord. In this exhortation Paul expands on the idea of [truth](what-is-truth.html). Not only should we think on whatever is true, but we should also think about what is honorable, what is right, what is pure, what is lovely, what is of good repute, what is excellent, and what is worthy of praise (Philippians 4:8\). Here Paul helps his readers understand that there is an important relationship between truth and these other qualities—honor, rightness, purity, loveliness, good reputation, excellence, and praiseworthiness. He adds that the Philippian believers had learned from him about these things in the past, and he challenges them to practice these things (Philippians 4:9\). Not only should we think on whatever is true, but we should also practice the things that are connected to truth. Paul’s encouragement that we should focus on certain things and then practice those things helps us to understand that, in order to have a practice based on truth and the wholesomeness that comes from truth, we have to have our minds set on truth and truthful things. The outcome of thinking on whatever is true and having a walk or practice that reflects truth is that the God of peace will be with those who think and walk that way (Philippians 4:9\). Of course, the Bible makes it evident that God is already with those who have believed in Jesus—Ephesians 1:13–14 and Romans 8:9, for example, explain that the Holy Spirit is with and in believers. So Paul is not saying here that God will be with those who think and act according to truth—His presence with and in people who have believed in Jesus is already a reality, and He says that He will never leave or forsake them (Hebrews 13:5\). What Paul is saying is that the peace of God will be with the person who thinks and acts according to truth. In Philippians 4:6 Paul exhorts his readers to avoid [anxiety](Bible-anxiety.html) by constant prayer and thanksgiving. Those who focus on truth are immersed in these things: who God is, His ability to provide, and His trustworthiness to carry us through—and His peace guards our hearts and minds in Christ Jesus. When we think on what is true, we will recognize the Lord’s role in our lives, we will be prayerful and thankful, and we will have peace. God’s peace is based on truth, not circumstances. Even in the most difficult of circumstances we can still have God’s peace by following His recipe. In order to stand firm in Him and have His peace, we need to think on whatever is true. In order to do that, we must access the truth He has provided to us. This truth is found in the Word of God (Psalm 119:160; John 17:17\). If we are allowing His Word to dwell richly in us—to be at home in us (Colossians 3:16\)—then we will experience the kind of peace He intends for us to enjoy (Colossians 3:15\). Allowing His Word to dwell richly in us, thinking on whatever is true, being prayerful and thankful—these are all related ideas for how we are to think and act, and they are vital components to help us to stand strong even in difficulty and to enjoy His peace even in the worst of times.
Why was Paul in prison?	Answer [Paul](life-Paul.html) was in prison several times during his ministry, and, almost everywhere he went, there were people who wanted him in prison. It all began when Jesus confronted Saul the Pharisee on the [road to Damascus](Damascus-Road.html) and completely changed the course of Saul’s life (Acts 9:1–20\). God had chosen Saul, better known to most by his Roman name Paul, for a special mission: to be the apostle to the Gentiles (Acts 9:15; Romans 11:13; Galatians 2:8\). Fulfilling this calling would mean enduring much suffering (Acts 9:16\), including beatings, shipwreck, stonings, and arrests for simply preaching the gospel (2 Corinthians 11:24–27\). We know of three times Paul was imprisoned. Given that Paul was active in ministry for thirty\-five years, he certainly could have been arrested and imprisoned at other times as well. Paul’s arrests were a result of his being faithful to God’s call on his life, not of committing evil. Paul’s first recorded arrest took place in Philippi in Macedonia during his [second missionary journey](Paul-second-missionary-journey.html), sometime around AD 51\. A demon\-possessed slave girl kept following Paul and Silas and shouting, “These men are servants of the Most High God, who are telling you the way to be saved” (Acts 16:17\). The girl was disruptive and annoying, and finally Paul turned to her and commanded the demon to leave her. The girl’s owners were furious that their source of income through soothsaying was gone, so they dragged Paul and [Silas](life-Silas.html) before the authorities and accused them of causing public riots. The magistrate, going against Roman law, had them beaten and thrown into prison without a trial (Acts 16:23–24\). But during this imprisonment, the Lord caused an earthquake. Paul’s and Silas’s chains came loose, and the prison doors swung open. When the jailer saw the doors open, he assumed the prisoners had escaped and, knowing he would be held responsible, drew out his sword to kill himself. But Paul called out to him, assuring him that all of the prisoners were still there. The jailer was so overcome with gratitude that he took Paul and Silas into his home and tended their wounds. Paul spoke to him about Jesus, and the jailer and his entire household received Jesus as Lord and were baptized (Acts 16:31–34\). Paul’s first imprisonment resulted in glory for God and the salvation of many. Paul’s second recorded arrest, which took place in Jerusalem, was prophesied beforehand (Acts 21:11\); even with the warning, Paul chose to continue toward the capital. James and the elders of the church in Jerusalem greeted him warmly. They also informed him of Jewish believers who thought Paul was teaching other Jews to reject their Jewish heritage. Hoping to demonstrate this was not true, and at the advice of the elders, Paul joined four men in their purification rights. This required a visit to the temple. But some non\-believing Jews from Asia recognized Paul in the temple and stirred up the crowds against him, shouting, “Fellow Israelites, help us! This is the man who teaches everyone everywhere against our people and our law and this place. And besides, he has brought Greeks into the temple and defiled this holy place” (Acts 21:28\). None of this was true, but, nonetheless, the people rioted and tried to kill Paul. Paul was quickly arrested by the Romans and put in jail. This occurred sometime around AD 57\. The commander of the regiment in charge of Paul allowed him to speak to the crowd. Acts 22 records Paul’s sermon, which included his own personal testimony of encountering Jesus on the road to Damascus. The crowd shouted for Paul’s death (Acts 22:22\). The Roman commander sent Paul to the barracks with orders that he be flogged and interrogated (Acts 22:24\). Unbeknownst to the commander, Paul was a Roman citizen, and therefore it was illegal for him to be flogged without having been found guilty. On this occasion, Paul spared himself a beating by bringing the fact of his Roman citizenship to the attention of a [centurion](Roman-Centurion.html). Alarmed, and still unsure why the Jews were accusing Paul, the commander decided to send Paul to the Sanhedrin, the Jewish governing body (Acts 22:30\). The next day, Paul made his defense before the [Sanhedrin](Sanhedrin.html), saying he was on trial for his hope in the resurrection of the dead. The [Pharisees](Pharisees.html) held to the doctrine of resurrection, but the [Sadducees](Sadducees.html) did not; thus, Paul leveraged the disagreements within the Sanhedrin to defend his belief in the gospel (Acts 23:6–8\). Some of the Pharisees rose to Paul’s defense, and the ensuing dispute within the Sanhedrin became so violent that the Roman commander ordered Paul to be taken back to the barracks for his own safety. “The following night the Lord stood near Paul and said, ‘Take courage! As you have testified about me in Jerusalem, so you must also testify in Rome’” (Acts 23:11\). While Paul was in prison in Jerusalem, some of the Jews conspired to assassinate him, but the plot was discovered by Paul’s nephew, who warned the Roman commander. Paul was then taken by night under heavy guard to Caesarea where his imprisonment continued. Paul soon stood trial before the [governor Felix](Felix-in-the-Bible.html). Felix was seemingly convicted by the message of the gospel but responded in fear rather than repentance (Acts 24:25\). Felix kept Paul in prison for two more years, hoping for Paul to offer a bribe (Acts 24:26\). As a favor to the Jews, Felix left Paul in prison when he was succeeded by [Porcius Festus](Porcius-Festus.html) around AD 59 (Acts 24:27\). In Jerusalem, the chief priests and Jewish leaders, who still hated Paul, presented their case against him before Festus and asked that Paul be transferred to Jerusalem. In reply, Festus invited some of the Jewish leaders to come to Caesarea where Paul was being held. Another trial followed, but none of the charges could be proved. Festus wanted to grant a favor to the Jews, so he asked if Paul would go to Jerusalem to stand trial there. Paul refused, appealing to Caesar instead. Before Paul could be sent to Rome, [King Agrippa](Herod-Agrippa-II.html) arrived in Caesarea. Festus asked for Agrippa’s advice, and Paul stood before Agrippa—another opportunity to share the gospel (Acts 26\). Because Paul had appealed to Caesar, he was then sent on to Rome around AD 60 (Acts 27\). Although a prisoner in Rome, Paul was allowed to live in a house and receive care and provision from friends and family (Acts 28:30–31\). He was under this house arrest for two years. Paul “welcomed all who came to see him. He proclaimed the kingdom of God and taught about the Lord Jesus Christ—with all boldness and without hindrance!” (Acts 28:31\). It was during this house arrest that Paul wrote the books of Ephesians, Philemon, Colossians, and Philippians. Again, God did not waste His servant’s suffering but inspired Paul to write part of what would become our New Testament. Paul was released from this imprisonment sometime around AD 62\. Paul’s last arrest, which is not detailed in Acts, occurred somewhere around AD 66\. Once again, he was held under Roman guard, but this time he was confined to a jail cell. From there, Paul penned his second letter to Timothy (2 Timothy 2:8–9\). In the last of Paul’s “prison epistles,” his tone is weary, and he realizes the end of his earthly ministry is coming soon (2 Timothy 4:6–8\). He encourages Timothy to keep the faith (2 Timothy 1:13; 2:2; 4:2\) and to come to see him if at all possible (2 Timothy 4:9, 13\). Paul was feeling lonely as many of his co\-workers had gone elsewhere for ministry; at least one had even deserted Paul (2 Timothy 4:10–12, 16–18\). In prison, Paul wrote with hopeful confidence, “I have fought the good fight, I have finished the race, I have kept the faith. Now there is in store for me the crown of righteousness, which the Lord, the righteous Judge, will award to me on that day—and not only to me, but also to all who have longed for his appearing” (2 Timothy 4:7–8\). He claimed, “The Lord will rescue me from every evil attack and will bring me safely to his heavenly kingdom. To him be glory for ever and ever. Amen” (2 Timothy 4:18\). At the end of his third imprisonment, Paul was martyred by the Roman Empire. He was, indeed, brought safely to be with the Lord (Philippians 1:21–23; 2 Corinthians 5:8\). No more would evil men attack him. He would never see a prison again. Paul’s life after conversion is a picture of total devotion to the purposes and plans of God. His words in Galatians 2:20 explain how Paul viewed his life: “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 could endure imprisonment as an innocent man because he counted his life as nothing (Acts 20:24; Philippians 3:7–10\). Even though treated unjustly by the nation and people he loved, Paul continued to preach the gospel and used every opportunity to share the truth of Jesus, even with prison guards (Philippians 4:22\). Paul was in prison because people “loved darkness instead of light” (John 3:19\) and they “suppress the truth by their wickedness” (Romans 1:18\). Paul’s accusers did not want to hear the message of salvation, so they imprisoned and eventually killed the messenger. Jesus warned us that we should not be surprised when the world hates Christians because it hated Him first (John 15:18; 1 John 3:13\). May we all embrace suffering for Christ with the grace and humility that the apostle Paul showed.
What does it mean that there is no fear in love (1 John 4:18)?	Answer In 1 John 4, John encourages believers that, because God has loved us, we should love one another (1 John 4:11\). And “there is no fear in love. But perfect love drives out fear, because fear has to do with punishment. The one who fears is not made perfect in love” (1 John 4:18\). If God lives in us, then [His love](God-is-love.html) also lives in and is perfected in us (1 John 4:12\). But how can we know that God lives in us? We can be certain because His Holy Spirit dwells in us (1 John 4:13\). So, if He lives in us and we in Him, and if His love lives in us, then we have the tools we need to live in His love and show that love to others (1 John 4:16\). John explains what he means when he says that God’s love is “perfected” or “made complete” in us in 1 John 4:17—that, even in this world, we are like Him because His love is in us. We don’t need to fear the coming judgment because we are in Him and He in us. As Paul put it in Romans 8:1, “There is now [no condemnation](no-condemnation.html) for those who are in Christ Jesus.” Because fear involves punishment, John says, the one who fears punishment is not perfected in love (1 John 4:18\). If we recognize that we are in Christ and He in us, then we have no fear of future condemnation. We know we have His Spirit within us. His love is expressed perfectly in us—He has given Himself to us. Why would we fear His judgment in the future? We belong to Him. If we (rightly) fear punishment, then we are not in His love because those who are in Him have been saved from condemnation. As Jesus said, God loved the world so much that He gave His only begotten, or unique, Son so that the one who believes in Jesus will not perish (i.e., die in condemnation) but have eternal life (John 3:16\). Those who have believed in Jesus are in His love and have no reason to fear judgment and condemnation. But those who are not in Christ Jesus have reason to fear the judgment. The apostle John explains that, if we are in Christ, then we have no need to fear—“there is no fear in love.” If we are in Christ, we see His love expressed perfectly in His salvation, and we should demonstrate that love toward others. There is no fear in love, but perfect love casts out fear (1 John 4:18\). God’s perfect love has [cast out our fear](perfect-love-casts-out-fear.html) of punishment and condemnation. In a sense, we should always [fear God](fear-God.html) because He is the Creator who is sovereign over all (2 Corinthians 7:1; 1 Peter 2:17; Revelation 14:7\), but that is quite different from fearing judgment and condemnation. We don’t fear God because we are afraid He might violate His promises and throw us into condemnation—no, we fear God because of His greatness, worthiness, and awesomeness. It is because the fear of the Lord is the beginning of knowledge, wisdom, and understanding (Proverbs 1:7; 9:10\) that we can understand what a gift His love truly is. To be loved by One so incredible and great means that His love is stronger than anything we can imagine. If God is for us, then who can be against us (Romans 8:31\)?
What does it mean to be rightly dividing the word of truth (2 Timothy 2:15)?	Answer [Timothy](life-Timothy.html) had incredible advantages. He was taught the Word of God by his mother and grandmother (2 Timothy 1:5\), and he was discipled by Paul and served with Paul in ministry for years. Timothy knew the Word of God and was well\-equipped. Even still, Paul tells Timothy that he needed to be diligent in the study of the Word and in rightly dividing the Word of truth. Without that continuing diligence in the Word, Timothy would not be able to stand firm, and he would not be able to maintain sound teaching. Paul warned Timothy to pay attention to himself and to his teaching (1 Timothy 4:16\). Because all Scripture is God\-breathed and is profitable for teaching, reproof, correction, and training in righteousness, it is exactly what we need in order to be equipped for every good work God intends for us (2 Timothy 3:16–17\). Paul encourages Timothy to be diligent to present himself as a workman approved by God who would not need to be ashamed because he was rightly dividing or accurately handling the Word of truth (2 Timothy 2:15\). First, Paul’s instruction makes it clear that the [study of the Bible](study-the-Bible.html) is work. It takes effort. It takes diligence. We need to be committed to doing that work if we desire to be equipped for what God intends us to do in life. Second, Paul helps us to focus on the idea that this work in the Word is not about the approval of other people. Rather, it is God who is assessing how we handle His Word, and so we are studying His Word for Him. Also, we understand that, if we are diligent, we will not need to be ashamed because we will have been faithful with the remarkable stewardship of His Word. Sometimes we may take for granted that we have His completed Word—the Bible. We may be unaware of how many people suffered and died to provide us the freedom and opportunity to own our own Bibles and read them in our own language. How sad would it be if we took this—one of the very greatest of freedoms—and were not diligent to make the most of it? Paul’s final comment in 2 Timothy 2:15 is helpful because it tells us what success looks like in the study of the Word: to be “rightly dividing” the Word of truth (NKJV). The Greek word translated as “rightly dividing” is orthotomounta—ortho means “right or proper,” and tomounta means “to cut.” Literally, success in handling the Word is to cut it properly or correctly. This is farming imagery, as a farmer who is plowing a field would seek to cut straight furrows in order to plant rows of seed. When plowing, a farmer would look at a point on the other side of the field and focus on that point to ensure the line cut in the dirt was straight. This is what the good student of the Word is doing, as well: remaining focused on the goal or outcome and being diligent to handle the Word of God properly. To rightly divide the Word of truth is to “cut it straight.” Ultimately, in studying the Word, we are trying to understand what the Author has said and not allow our own opinions or views to cloud the meaning of what He has written. When we are diligent to “cut straight”—to rightly divide the Word of truth—we can understand what He has communicated in His Word and be well\-equipped for what He would have us to do and how He would have us to think.

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