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What is the spiritual house in 1 Peter 2:5?
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Answer
In 1 Peter 2:5 Peter tells his readers that they are being built up as a spiritual house. He explains that they are individually [living stones](living-stone.html) and together those stones are being made into a house. By using the word *spiritual*, Peter helps his readers know he is not talking about a literal, physical house; rather, God is doing something *spiritual* with these people, not only individually but also in community. These are not inanimate stones; these stones have life. Together they are being built into a spiritual house.
In Romans 8:9 Paul introduces a concept similar to Peter’s assertion that believers are being built up as a spiritual house. Paul explains that the Spirit of Christ (the Holy Spirit) lives in every believer. Paul also illustrates the growth of believers together by describing them as a whole building that is being fitted together and growing into a holy temple in the Lord (Ephesians 2:21\). These illustrations are not designed simply to convey growth into a building—the building is a specific kind of building and has an important purpose. The building is a temple (Ephesians 2:22\). In the Old Testament, [the temple](Solomon-first-temple.html) was designed to be that place where God would meet humanity. It was the house of God (see, for example, the references to the temple as the house of God in 1 and 2 Chronicles). Paul explains that this house of God’s own possession is actually the dwelling place of God. Believers are being built together into a dwelling of God the Holy Spirit (Ephesians 2:22\). Because God is Spirit (John 4:24\), it makes perfect sense that His dwelling would be a spiritual dwelling, and He lives in believers through the Holy Spirit.
Both Peter and Paul are helping us understand some key implications of our being built up as a spiritual house. First, we are all recipients of God’s grace—while we were dead in sins, God made us alive (Ephesians 2:4–10\). Second, because we are all given life by Him, we have equality—we are *all* living stones who have been made alive in Christ by faith, and in whom the Holy Spirit lives. Third, we have unity because of who God has made us to be (Ephesians 4:3\). Because He made us alive and He made us to be one in the body of Christ, we have peace with God (Romans 5:1\) and with each other.
The purpose of our being built up as a spiritual house is to form a collective [priesthood](priesthood-believers.html) that is continually offering spiritual sacrifices to God (1 Peter 2:5\). But what are the sacrifices that this spiritual house, this priesthood, is bringing to God? Peter doesn’t specify beyond his exhortation that believers live holy lives (1 Peter 1:14–16\) and that the sacrifices are *spiritual*. Paul uses the same terminology of “sacrifice” in Romans 12:1, affirming that, because of the mercies of God, believers should present their bodies a [living and holy sacrifice](living-sacrifice.html). How wonderful that we are spiritual beings, given new spiritual life and growing up together into a spiritual dwelling of God—and yet, in His grace God allows us to do things of *spiritual* value with our *physical* bodies.
What we do with our bodies matters to God, and we can use those bodies to honor our Creator. In doing that, we can keep our behavior “excellent” (1 Peter 2:12, NASB). There is nothing mystical or mysterious about this idea—we are simply designed to use the physical tools God has given us for the purposes for which He has built us. And when we understand that we are designed as a spiritual house and that God lives in us, then we understand that worshipping God means using our bodies to honor and serve Him.
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Why did John the Baptist proclaim, “Repent, for the kingdom of heaven is at hand” (Matthew 3:2)?
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Answer
For several reasons, it is significant that [John the Baptist](life-John-Baptist.html) was preaching, “Repent, for the kingdom of heaven is at hand” (Matthew 3:2, ESV).
Malachi 3:1 is a prophecy that a messenger would come who would prepare the way for [Israel’s Messiah](what-does-Messiah-mean.html). When the Messiah came, that would signal the arrival of the King, with the Day of the Lord to follow and, when that was complete, the beginning of the Messianic Kingdom. John was that messenger, and his mission was to prepare the people to receive their Messiah. John’s call for the people to repent indicated that they needed to change their minds. From Jesus’ own preaching of that same message (e.g., Matthew 4:17\), we find that the people thought they were righteous and would have access to the kingdom of God because of their relationship to Abraham and Moses and because of their outward obedience to the laws God had given Israel through Moses. In the Sermon on the Mount (Matthew 5—7\), Jesus makes it clear that the people needed to change their minds about how a person becomes part of His kingdom. Their self\-perceived righteousness was not enough—their heritage and works were not what God required. Instead, God required that the people have a true, internal righteousness that they didn’t yet possess. Not only did they need a king, but they needed a savior; unfortunately, many of them did not realize that need.
In order to make the need clear, John and Jesus proclaimed that the people needed to “repent, for the kingdom of heaven is at hand,” or “has come near” (CSB). God has an eternal kingdom that currently resides in heaven. But passages like 2 Samuel 7 and Revelation 19—20 prophesy that God’s kingdom will one day come to earth in a physical form. Because this will be a heavenly kingdom changing location to earth, John and Jesus (as recorded in Matthew) usually refer to it as “the [kingdom of heaven](kingdom-of-God.html)” (or, literally, “the kingdom of the heavens”).
The kingdom was “at hand” or “near” in Jesus’ day because the King had come. But the people weren’t ready yet for the kingdom because they hadn’t yet understood their need for the righteousness that the King would provide. Because of that lack of understanding and the arrival of the King, John’s and Jesus’ message was vitally important—the people truly needed to repent (change their minds about how they could enter the kingdom). While many individuals did change their minds about how they could be righteous, the leaders and the nation as a whole did not (Matthew 12—13\), and they rejected Jesus as their King. As a result, Jesus delayed the kingdom and died to pay for the forgiveness of sins so that those who believe in Jesus can be part of His kingdom forever.
In Revelation 19—20 Jesus returns to earth as the King, and He sits on a throne ruling over Israel for [one thousand years](thousand-year-reign-Christ.html). After that thousand years, He fulfills His role as Judge, and after judgment is fulfilled, His kingdom continues in a new earth for eternity. Because of what the Bible tells us about the future, we know that we also need to “repent, for the kingdom of heaven is at hand.” We need to change our minds about how we become righteous and rely on God’s grace and Jesus’ saving work on the cross, not on our own works and efforts. For those who have believed in Him, we have already been transferred to His kingdom (Colossians 1:13\), but because His kingdom isn’t here yet—because the King isn’t here yet—we need to set our mind on the things above where He is, rather than on the temporary things of earth (Colossians 3:1–4\).
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How will rivers of living water flow from believers (John 7:38)?
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Answer
In John 7:38, Jesus makes a promise using a metaphor: “Whoever believes in me, as Scripture has said, rivers of living water will flow from within them.” The statement comes at a key moment during the Feast of Booths. In the Gospels, Jesus had much to say about the idea of water and new life.
Earlier, Jesus had told Nicodemus that one had to be born of water and the Spirit in order to enter the kingdom of God (John 3:5\). Jesus’ reference to water here was an allusion either to physical birth or to the Jewish concept of washing as a symbol of spiritual cleansing (see Ezekiel 36:25\). In John 4:10 Jesus tells the Samaritan woman that He could give her “living water.” This was in contrast to the *physical* water that the Samaritan woman came to the well to retrieve. That physical water would run out, and she would need to continually return to get more. But Jesus offered the woman water that would never run out—water that would become within the believer “a spring of water welling up to eternal life” (John 4:14\).
In John 7, Jesus was in Jerusalem for the Feast of Booths, or the Feast of Tabernacles. John relates what happened and provides commentary: “On the last and greatest day of the festival, Jesus stood and said in a loud voice, ‘Let anyone who is thirsty come to me and drink. Whoever believes in me, as Scripture has said, rivers of living water will flow from within them.’ By this he meant the Spirit, whom those who believed in him were later to receive. Up to that time the Spirit had not been given, since Jesus had not yet been glorified” (verse 37–39\). So, during the feast Jesus offered Himself as the source of the water of life. At the same time, He was signaling the fulfillment of Isaiah 12:3, “With joy you will draw water from the wells of salvation” and pointing to Himself as the water\-giving rock in the wilderness (see 1 Corinthians 10:4\). Anyone could come to Him and receive the Holy Spirit and the never\-ending life He provides.
The timing of Jesus’ offer of living water was perfect. One of the rites performed during the Feast of Booths involved water. Every morning for seven days, a priest led a procession with music from the temple to the nearby pool of Siloam. There the priest filled a golden container with water and carried it back to the temple as the people rejoiced. At the altar, the priest poured the water out, while another priest poured a drink\-offering of wine on the other side of the altar. During the libation the people sang the Hallel (Psalms 113—118\). On the eighth and final day, according to some sources, the water\-pouring ceremony was not repeated. It was during that time—the one day when there was no water—that Jesus stood up in the temple and shouted the news that He Himself was the source of living water. The effect would have been profound. Here was the Messiah, offering “water,” conspicuous in its absence, that stood for the Holy Spirit and eternal life. All that was needed was to come to Jesus in faith.
After offering living water, Jesus adds that rivers of living water would flow from the heart of the believer (John 7:38\). Here Jesus alludes to Isaiah 55:1 and Isaiah 58:11—passages that similarly present the Messianic hope in terms of life\-giving water (cf. Exodus 17:1–6; Psalm 78:15–16; 105:40–41; Proverbs 18:4; Isaiah 12:3; Ezekiel 47:1–11; and Zechariah 14:8\). In stating that rivers of living water would flow from believers, Jesus was claiming to be the fulfillment of Scripture’s water allusions and prophecies. Because He is the Life\-giver, those who believe in Him will have eternal life *within them* and no longer need to seek for life from external sources.
God puts His Spirit within each believer (Romans 8:9\), and each believer has eternal life (John 6:47\) and the evidence of life (in the Holy Spirit) within. It is in that sense that “rivers of living water” flow from the hearts of believers. Commentator Joseph Benson wrote that the believer “shall receive spiritual blessings, or communications of divine grace, in so great an abundance, that he shall not only be refreshed and comforted himself, but shall be instrumental in refreshing and comforting others” (*Benson Commentary on the Old and New Testaments*).
Paul describes how, in love, Christ sanctifies His church, washing her with the water of His word (Ephesians 5:25–26\). The writer of Hebrews continues the theme, noting that our hearts are sprinkled and “our bodies washed with pure water” (Hebrews 10:22\). Peter adds that believers are cleansed as if by water (1 Peter 3:20–21\). Finally, in a beautiful portrayal of Jesus’ ministry, John says that the Lamb would be the Shepherd, leading His people to the water of life (Revelation 7:17\). This is reminiscent of David’s song of Psalm 23 in which the Shepherd leads David beside quiet waters and restores his soul (Psalm 23:2–3\). Jesus is the One who freely gives eternal life. “If you . . . know how to give good gifts to your children, how much more will your Father in heaven give the Holy Spirit to those who ask him!” (Luke 11:13\).
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What does it mean that God gave them up to worship the host of heaven (Acts 7:42)?
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Answer
As [Stephen](life-Stephen.html) is preaching his last sermon, he recalls a time in Israel’s history: “Then God turned and gave them up to worship the host of heaven” (Acts 7:42, NKJV). The NIV translates Stephen’s words as “But God turned away from them and gave them over to the worship of the sun, moon and stars.”
Acts 6 records the ministry of Stephen, a disciple who was full of grace and power and who was performing signs and wonders (Acts 6:8\). When his opponents became frustrated because they couldn’t successfully argue against him and his teaching, they began a campaign to discredit him, and they had him arrested (Acts 6:11–15\). When asked whether the accusations were true, Stephen responded by recounting history from God’s appearing to Abraham to the building of Solomon’s temple (Acts 7:1–48\). Stephen’s message culminates with an accusation against his accusers that they were resisting the Holy Spirit just as had their forefathers throughout Israel’s history (Acts 6:51–53\). In one particular section of Stephen’s retelling, he recounted how, when Moses was on Mount Sinai, the people of Israel made and worshipped the golden calf (Acts 6:41\). Stephen added that God gave them up to worship the host of heaven (Acts 7:42\).
While God did judge the people at Sinai as a result of their idolatry (Exodus 32\), God also allowed them to continue down the idolatrous path they had chosen. God gave them up to worship the host of heaven (Acts 7:42\). In Paul’s Letter to the Romans, Paul explains how God allows people who choose to reject Him to pursue their own path (Romans 1:18–31\). First, they suppress the truth of God in unrighteousness (Romans 1:18\), even though they know the truth about God and it is evident to them (Romans 1:19\). In fact, they are so familiar with God’s invisible attributes, eternal power, and divine nature that they have no excuse in rejecting Him (Romans 1:20\). Their hearts are darkened, and their speculations are foolish (Romans 1:21\). Even though they claim to be wise, they show their foolishness by worshipping things that have been created rather than the Creator Himself (Romans 1:22–23\). Because they chose that path, God gave them over, allowing them to walk fully down that road (Romans 1:24–25\). He gave them up to the pursuit of passions that degraded them and were unnatural (Romans 1:26–27\), and they expressed those passions in all kinds of actions consistent with a depraved mind (Romans 1:28–31\).
During Stephen’s recounting of Israel’s history, Stephen explains that the people had rejected God similarly to the way Paul would later describe in Romans 1\. Not only did the people engage in idol worship when they crafted and worshipped the [golden calf](golden-calf.html), but they did not change their minds about that and seek to obey God. Instead, they turned away from God and His authority. God allowed them to continue down that path, and God gave them up to worship the host of heaven—the sun, moon, and stars became their gods (Acts 7:42\). They continually offered sacrifices to the false gods, particularly gods associated with the heavens (Acts 7:42–43\) like the nations around them.
By recounting these historical events, Stephen reminds his audience that God isn’t like these false gods—He isn’t bound to living in houses or temples constructed by people (Acts 7:48–50\). Instead, He is the Creator of all and [worthy of worship](why-worship-God.html). Stephen’s indictment of his audience was that they were making the same mistakes as those who had committed idolatry generations ago. They had rejected God and pursued their own foolish path. Stephen accused his audience of the same error. Sadly, rather than accept their responsibility and humble themselves before God, the people rejected Stephen and his message and immediately took him out and stoned him to death (Acts 7:54–60\). This episode reminds us how important it is to acknowledge and worship God as He instructs, rather than to go our own way. Often, our own way ends up in death and destruction, whereas His way results in life and peace.
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Why did John the Baptist say, “He must increase, but I must decrease” (John 3:30)?
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Answer
[John the Baptist’s](life-John-Baptist.html) statement that “He must increase, but I must decrease” (John 3:30, ESV) is simple but remarkable, and it is one of the most imitable statements ever made. In the narrative we find that disciples of John expressed concern to him that many were following Jesus and being baptized by Him (John 3:26\). Because John’s ministry was as a forerunner to the Messiah, John’s ministry had begun much earlier, and many were following John. So it was concerning to some that Jesus was preaching the same message and baptizing and that some were bypassing John altogether and going straight to Jesus.
John responded by reminding his followers that one has nothing unless it has been granted from heaven (John 3:27\), implying that Jesus had obtained His following rightly and that it was a heavenly blessing. John also was implying that, if his own ministry was granted from heaven, its conclusion could also likewise be determined by God’s plan. In making these statements, John showed tremendous humility and understanding of God’s design. He also reminded his disciples that he had never claimed to be the Christ but that he was simply announcing the arrival of the Christ (John 3:28\). John added that his being in such proximity to the Christ gave him great joy (John 3:29\), so he was not disturbed in the least by the growth of Jesus’ following. It was by design, and John was rejoicing about that.
In this context, John made his definitive statement that “He \[Jesus] must increase, but I must decrease” (John 3:30, NKJV), or, as the NIV has it, “He must become greater; I must become less.” With this statement John acknowledges that it was by design that Jesus should become more prominent and that John’s own ministry should begin to decrease. Malachi 3:1 had prophesied a forerunner to [the Messiah](what-does-Messiah-mean.html), and John was that forerunner, according to Jesus (Matthew 11:10\). It is natural that the forerunner—the one who goes before—or the messenger of the Messiah would step out of the way once Jesus began to fulfill His own ministry. That is exactly what John was doing, and he gently helped his own disciples understand that.
So often, it is easy for us to want to hold onto our own positions or roles. We expend a great deal of effort trying to protect those roles and keep them for ourselves. John shows us by his example that there is a much better way. John shows us how to graciously step aside to allow others to fulfill their roles. Even more importantly, when John says, “He must increase, but I must decrease,” he is modeling for us how to exalt God and [humble ourselves](how-to-humble-yourself.html) before God. This is obviously an important characteristic in God’s sight. God opposes the proud but gives grace to those who are humble (James 4:6\). When we get out of the way and let God accomplish what He intends, then much is accomplished. On the other hand, when we step in and try to help God along, we may find ourselves actually working against what God desires to do. Recall how, after Jesus prophesied how He would die (Matthew 16:21\), Peter took Jesus aside and rebuked Him, denying that Jesus would die as He prophesied (Matthew 16:22\). Peter then heard the dreaded words, “Get behind me, Satan!” (Matthew 16:23\), because Peter was pursuing his own interests rather than God’s interests.
Unlike Peter in that situation, John understood that Jesus must increase and that John must decrease. Because John had the proper esteem for Christ, he could humble himself and step out of the way. This is an incredible lesson and example of humility for us.
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Is the Now I lay me down to sleep prayer in the Bible?
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Answer
The *Now I lay me down to sleep* prayer is not from the Bible, although it expresses some biblical themes. While there are various forms of the *Now I lay me down to sleep* prayer, the most commonly known one reads like this:
*Now I lay me down to sleep,
I pray the Lord my soul to keep,
If I should die before I wake,
I pray the Lord my soul to take.*
The origin of the *Now I lay me down to sleep* prayer is somewhat unclear. The first known appearance of the prayer in its current form was in the 1737 edition of *The New England Primer* by Thomas Fleet. But some of its wording seems to have been inspired by *The Black Paternoster* in German and the *Four Corners Prayer* in England.
Whatever its ultimate origins, the prayer has become an exceedingly well\-known nursery rhyme and has appeared in numerous songs, books, films, and art. Many children have been, and still are, taught to say this prayer every night when they go to bed.
Is the *Now I lay me down to sleep* prayer biblically sound? Not entirely. The prayer does express a trust in the Lord who never sleeps as He watches over His children (see Psalm 121:3–4\). But, because of Jesus’ death on the cross and resurrection, we do not need to continually pray for the Lord to keep or take our souls. From the moment we receive Christ as Savior, by grace through faith, we are saved and promised an eternal home in heaven (John 3:16; 10:28–29; Acts 16:31; Romans 8:38–39\). If we are trusting in Christ for salvation, we do not need to keep asking Him for something He has already promised to do. Our souls are already as “kept” and “taken” as they could possibly be.
Further, while there is nothing wrong with praying a memorized or [written prayer](written-prayers.html), prayer is supposed to be living and vibrant [communication](communicating-with-God.html) between us and our Heavenly Father. Just as it would be strange to deliver a memorized speech in a conversation with another human being, so can it be inappropriate to recite memorized words to God in an impersonal and impassionate manner.
The *Now I lay me down to sleep* prayer does communicate reliance upon God. If spoken from the heart, and if coupled with a biblical understanding of how God “keeps” and “takes” our souls, it would not necessarily be wrong to pray this popular rhyme. But, again, the [personal relationship](personal-relationship-with-God.html) we can have with God through Jesus Christ should lead us above and beyond memorized prayers.
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What events are the beginning of sorrows (Matthew 24:8)?
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Answer
In Matthew 24 Jesus is preparing His disciples for things to come, and He tells them that certain events are “the beginning of sorrows” (Matthew 24:8, KJV), or “the beginning of birth pains.” The narrative begins with the disciples pointing out the temple buildings and Jesus remarking that it would all be torn down (Matthew 24:1–2\). The disciples asked Jesus when these things would take place and what would be the sign of [His coming](second-coming-Jesus-Christ.html) and of the end of the age (Matthew 24:3\). Jesus explains that there would be many false messiahs who would come and who would claim to be authentic (Matthew 24:5\). They would be deceptive and appealing, and many would be fooled by them. There would be wars and rumors of wars (Matthew 24:6\). Nations would rise against nation and kingdom against kingdom, and there would even be famines and earthquakes (Matthew 24:7\). While all that would be alarming and even terrifying, Jesus encouraged them that those things would not signify the end; they were only the beginning of sorrows.
Hearing Jesus’ description of the beginning of sorrows, the disciples would have been alarmed. Jesus was describing the collapse of the temple and its systems, mass socio\-political upheaval, human catastrophe and crisis, and natural disasters. But Jesus encourages them that these things are not the end, but they are the beginning of sorrows (Matthew 24:8\). At first glance, this seems a strange statement, but recognizing that the Greek word for “sorrows” (*odinon*) is often associated with the idea of labor or birth pains, we understand Jesus to be indicating that this ongoing series of tragic events would merely be the “labor pains” leading to another event. Once these things began, the condition of the world would continue to worsen until the “childbirth” was completed.
At the beginning of sorrows, when the labor pains began, there would be [persecution](Christian-persecution.html) and martyrdom for those who wish to follow Jesus (Matthew 24:9\); many will stumble over this intense persecution and stop following Jesus—even betraying and hating each other out of fear (Matthew 24:10\). Many false prophets will rise up and deceive many people (Matthew 24:11\). Lawlessness and lovelessness will increase (Matthew 24:12\). After all that, Jesus says, *then* the end of the age will come (Matthew 24:13\).
After the events that are the beginning of sorrows and after the worsening of the labor pains, there would be a [great tribulation](Great-Tribulation.html)—a time of great catastrophe and anguish (Matthew 24:21\), and after that terrible time, the sign of the Lord’s coming will appear. Christ will return (Matthew 24:29–30\), and all those in heaven with Him will return, as well (Matthew 24:31\). This scene is similar to what is described in Revelation 19—the return of Christ with the multitude of saints (Revelation 19:11–14\).
With the foretelling of these events, including the “beginning of sorrows,” Jesus is preparing His disciples for the difficulties they will face in their lifetimes. Still, He reminds them that things will get even worse than what they themselves will face. But it will all culminate in the messianic kingdom, just as the prophets had foretold (see Daniel 7:13–14\). Because they now had the end of the story, the disciples could walk both with hope and with urgency, knowing the importance of making the most of the opportunity. Peter later would challenge his readers to consider that, since things will end this way, they should be people of “holy and godly lives” (2 Peter 3:11\).
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What does it mean that the coming of the Son of Man will be as it was in the days of Noah (Matthew 24:37)?
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Answer
After Jesus explained to His disciples what would take place at the [end of the age](end-of-the-age.html), during the [tribulation](tribulation.html), and at His [second coming](second-coming-Jesus-Christ.html), He gives several illustrations of what the end of the age and His coming will be like. In one of those illustrations, Jesus says that the coming of the Son of Man will be “as it was in the days of Noah” (Matthew 24:37\).
Before Jesus compares His coming to the days of Noah, He illustrates His coming with a [parable of the fig tree](parable-fig-tree.html). By observing the growth of the fig tree one can determine that summer is near (Matthew 24:32\). In the same way, by observing the signs (the things Jesus mentioned in the earlier part of the chapter), one can recognize that His coming is near (Matthew 24:33\). The generation of people who are alive when these things begin to happen will see them completed (Matthew 24:34\), as they will happen swiftly. And, while Jesus’ words are totally reliable (Matthew 24:35\), He said at that time that no one knows exactly when the events will take place except for His Father (Matthew 24:36\).
Against the backdrop of the fig tree illustration, Jesus says that the coming of the Son of Man will be “as the days of Noah were” (Matthew 24:37, NKJV). This is an important statement for several reasons. First, Jesus identifies Himself as the “Son of Man,” the one in Daniel 7:13–14 who is given an eternal kingdom. With that identification Jesus is claiming to be the rightful King over all. When the King—the Son of Man—comes, it will be as in the days of Noah. In those days, the people were going about their lives, eating, drinking, and marrying, until the flood came swiftly (Matthew 24:38\). They were ignorant about what was coming until it came upon them and took them away (Matthew 24:39\). In the same way, when Christ returns to earth as the Son of Man—the King—He will bring judgment with Him. Even though the signs of His coming will be obvious to anyone who is paying attention, apparently few will be looking.
It is worth noting that, while there are some similarities between the event Jesus describes in Matthew 24 and the event we call the “rapture” (1 Thessalonians 4:13–17\), these are two different events. The events of Matthew 24 result in Christ coming to earth with people being taken in judgment, while the [rapture](rapture-of-the-church.html) event has Christ only coming to the clouds and taking up people to be in heaven. The rapture event takes place before the tribulation period described in Matthew 24 (as the rapture in 1 Thessalonians 4 precedes the day of the Lord in 1 Thessalonians 5\), and the coming of Jesus in Matthew 24 occurs after the tribulation period (Matthew 24:29–31\).
Even though Jesus’ coming would not be during the lifetime of the people He was addressing in Matthew 24, He prepares them for what would take place so they would be on the alert because of the certainty of the events and the uncertainty (from their perspective) of the timing (Matthew 24:42\). Jesus provides His listeners an outline of the future so they will know that God’s plans will come to fruition and that He has given His disciples a stewardship with which to be faithful. We also need a sense of urgency. Even if these prophesied events don’t begin to happen in our lifetime, we have only a limited time to use for Him. We should strive to make the most of the time He has given us (Ephesians 5:16\). The coming of the Son of Man will be as it was in the days of Noah.
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What does it mean to bless those who curse you (Luke 6:28)?
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Answer
Jesus’ instruction that His listeners should “bless those who curse you” (Luke 6:28\) demands a whole different kind of motivation than His listeners had. In Jesus’ [message](Sermon-on-the-Plain.html) recorded in Luke 6, Jesus contrasts the normal human sentiments of hating our enemies with loving those who express hate toward us (Luke 6:27\). Jesus challenges His listeners to have a righteousness that is internal and deep\-seated—that would truly change the way they treat each other. He wanted them to go beyond simply obeying the Law of Moses and instead treat each other with true love—even doing good to those who hated them.
One of the ways Jesus challenged His listeners to express this love was that they bless those who curse them (Luke 6:28\). The term translated “bless” is the Greek word *eulegeo*, which could be translated as “pray for.” In fact, Mathew records a similar exhortation by Jesus that His listeners pray for those who persecute them (Matthew 5:44\). To bless one’s enemies is not just to do them good, but actually to ask God for their well\-being. Jesus emphasized the importance of doing good to one’s enemy in subsequent verses: [turning the other cheek](turn-other-cheek.html) (Luke 6:29\), giving to someone who steals from you (Luke 6:30\), treating others the way you want to be treated (Luke 6:31\), lending, expecting nothing in return (Luke 6:35\), being merciful (Luke 6:36\), and forgiving (Luke 6:37\).
It is one thing to bless or pray for someone who is doing good to you, but to bless or pray for those who curse you is very different. To curse (*kataromenous*) is to cause harm or to persecute (as in Matthew 5:44\). Jesus is telling His listeners that the way to respond to one who seeks to harm us is to pray for his good. Obviously, if we are motivated by self\-interest, we would never pursue the good of our enemies. But Jesus is challenging His listeners to work from truly selfless love and concern for *the other*. When we are acting for the benefit of someone else—even when it is undeserved—an incredible side benefit is that we ourselves are blessed. Jesus says that the reward for such behavior is great (Luke 6:35\). He adds that, if we are forgiving, we also are forgiven or pardoned (Luke 6:37\). If we give, it will be given to us (Luke 6:38\). To bless those who curse us requires that we are motivated by a desire for their well\-being. When we treat others with that kind of love, God sees, and He rewards.
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How are the steps of a man ordered by the Lord (Psalm 37:23)?
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Answer
In Psalm 37, David writes that the righteous can trust God to sustain them (Psalm 37:17\) and that the inheritance of righteousness will never end (Psalm 37:18\). The righteous are given righteousness and salvation from the Lord (Psalm 37:39\). It is a psalm that reminds us of [God’s faithfulness](faithfulness-of-God.html), and it encourages us that we can trust Him and that He is worthy of our trust. In Psalm 37:23 the psalmist observes that “the steps of a man are ordered by the Lord” (BSB). Earlier in the psalm, David explains that, when we commit our way to the Lord, He will bring about our righteousness. In Psalm 37:23 David proclaims that God orders or directs even the individual steps of the person, and God takes delight in that person.
The term translated as “ordered” or “established” in Psalm 37:23 is from a Hebrew verb that can also mean “to guide, direct, or make reliable.” In other words, the person who has committed his way to God will have his steps made sure by God. He will guard them and ensure that they are solid steps. How encouraging to know that even our small, seemingly inconsequential steps are not too insignificant for God! He loves and cares for us so much that He actually takes pleasure in guiding our steps. When we fall, we won’t fall to destruction because the Lord holds our hand (Psalm 37:24\). Because the law of God is in our hearts, our steps or our path won’t be slippery (Psalm 37:31\). What an incredible truth to know that God is right there, ready to establish our walk if we will simply commit our walk to Him! Even more incredible, perhaps, is that He delights in doing that. To think that God—the almighty Creator—takes pleasure in walking with each of His people in that way!
David knew better than most that there would be dark days in this life—it was David who wrote that, even though he walked through the valley of the shadow of death, he didn’t need to fear evil because His heavenly [Shepherd](Lord-is-my-Shepherd.html) was with Him (Psalm 23:4\). From psalms like Psalm 23 and Psalm 37 we learn that God is with us, that He delights in fellowship with us, and that we can trust Him with our very lives. Even a simple observation that the steps of a man are ordered by the Lord represents an amazing truth that we matter to God. When we are encountering hardship or difficulty, or if we simply feel alone as if no one cares about our well\-being, we can have confidence in knowing that He loves us and wants to walk with us and guide us through those difficulties we face.
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What does it mean that in Him we live and move and have our being (Acts 17:28)?
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Answer
In Acts 17:22–31, we find Paul’s masterful sermon before the [Areopagus](Areopagus.html) in Athens. The missionary apostle begins by presenting a totally “unknown god” to his proud and intellectual pagan Greek audience. Next, Paul introduces the God of the Bible, who is Creator of the Universe, Giver and Sustainer of Life, Ruler of the Nations, and the One True God who is close enough to reveal Himself to those who seek Him. Then, quoting directly from ancient Greek poetic literature, Paul says, “‘For in him we live and move and have our being.’ As some of your own poets have said” (Acts 17:28\).
[Paul](life-Paul.html), greatly distressed by the idolatry he saw in Athens (Acts 17:16\), was moved to share the good news of salvation with these people. It wasn’t long before he was presented with perhaps the greatest opportunity of his entire ministry—to share the gospel with the legendary high council of Athens, the Areopagus. With his extraordinary gift for knowing how to address every crowd he faced, Paul uses a quotation from the sixth\-century BC Cretan poet Epimenides of Cnossos to help illustrate his teaching to the highly sophisticated philosophers at the Areopagus.
Sin separates us from God, “yet he is actually not far from each one of us, for ‘In him we live and move and have our being,’” preached Paul (Acts 17:27–28, ESV). He cited the crowd’s own poets to capture their attention and expose the contradiction in their thinking. He wanted the Athenians to know that God is not a lifeless idol fashioned by human hands of wood, gold, silver, or stone. He is a living God, and in Him we live. The word *live* is a translation of the classical Greek word for the physical vitality of life. It expresses the reality that living creatures rise up and move with distinctive energy, unlike idols that merely sit still. They cannot move about except by human power and will.
Paul’s next statement, “We are his offspring” (verse 28\), also the words of an ancient Stoic poet\-philosopher, further developed this idea. Humans are children of God. He is their Father in the natural sense (Genesis 1:27; Malachi 2:10; Luke 3:38; Ephesians 3:14\), thus proving that the living God is far superior to dead idols.
Even though *in Him we live and move and have our being* is a secular quotation, it is no less biblically accurate.
**In Him we live.**
No other words more perfectly express our constant [dependence on God](depend-on-God.html). He is the original fountain and source of life (Psalm 36:9\). Scripture tells us that God is the giver of life and breath (Genesis 2:7; Acts 17:25\). Humanity owes all the qualities and capacities of life to God.
Jesus said, “Now he is not God of the dead, but of the living, for all live to him” (Luke 20:38, ESV). Believers experience the fullness of life through a relationship with God in Jesus Christ (John 6:33; Colossians 2:6–15; Romans 6:3–11\). Jesus, who is God in the flesh, is “the resurrection and the life.” Anyone who believes in Him receives His life (John 11:25\), and He gives life to anyone He wants (John 5:21\).
**In Him we move.**
Our strength, both physical and spiritual, comes from God (Psalm 68:35\). “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” (Isaiah 40:29–31\). Again, these words communicate our absolute and continual reliance on God. Even to perform the slightest motion, we are utterly dependent on Him.
If in Him we move, all that we do ought to be done in love (1 Corinthians 16:14\) because God is love (1 John 4:8\). As we depend on God, every move we make should be carried out for the glory of God (1 Corinthians 10:31\).
**In Him we have our being.**
Life is a gift. We owe our continued existence to God (Ecclesiastes 5:19; Romans 6:23\). He upholds us every moment; He sustains us by His powerful Word (Hebrews 1:3\). We are all created by God, and in Him all things hold together (Colossians 1:16–17\). We cannot exist apart from Him.
*In Him we live and move and have our being* means our entire existence depends wholly on God.
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What is the significance of Jesus saying, “My kingdom is not of this world” (John 18:36)?
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Answer
During Jesus’ trial before [Pontius Pilate](Pontius-Pilate.html), the Roman governor asked the Lord, “Are you the king of the Jews?” (John 18:33\). Jesus answered, “My kingdom is not of this world. If my kingdom were of this world, my servants would have been fighting, that I might not be delivered over to the Jews. But my kingdom is not from the world” (John 18:36, ESV).
As Roman governor in Judea, Pilate’s primary responsibility was to maintain peace and order. The Jewish high council wanted to put Jesus to death, so they sent Him to Pilate because he alone held the power to pronounce a death sentence (John 19:10\). The high priest [Caiaphas](Caiaphas-in-the-Bible.html) had to convince Pilate that Jesus was a troublemaker and a threat to Roman stability. He accused Christ of claiming to be a king—a charge that would insinuate Jesus in the crime of recruiting rebel forces to launch a revolution against Roman authority (Luke 23:2–5\). Caiaphas hoped that, to avoid a rebellion, Pilate would determine to put Jesus to death.
When Jesus answered, “My kingdom is not of this world,” He was, in essence, telling Pilate that He needed no earthly defense because His kingdom wasn’t from the world. Christ admitted He was head of an empire, but not one that Rome needed to fear as a political rival. If His kingdom were of this world, His servants would have been fighting to defend Him. But Jesus had restrained His disciples from preventing His arrest (John 18:10–11\).
Pilate realized that Jesus had no interest in stirring up a rebellion. He posed no threat to Rome. Directly following this conversation, Pilate told the Jewish leaders, “I find no basis for a charge against him” (John 18:38\).
“My kingdom” refers to a spiritual kingdom of truth where Jesus reigns as Lord over the lives of His people. Jesus told Pilate, “You say I am a king. Actually, I was born and came into the world to testify to the truth. All who love the truth recognize that what I say is true” (John 18:37\). Jesus did not come to earth to rule over a mortal empire. He came to bear witness to the truth of who He is—the Messiah, Savior of the world. Everyone who loves and recognizes this truth is a citizen of Christ’s kingdom.
The Jewish high council wanted Pilate to condemn Jesus under the pretense that He was raising a rebellion against Rome and proclaiming Himself “king of the Jews.” But that scenario was inaccurate, and Jesus cleared up the distortion, saying, “My kingdom is not of this world.” The Lord hit on the word *truth* as if to say, “The real truth is this, Pilate: they want me dead because they are horrified by the truth of my claim—that I am ‘I Am,’ the promised [Jewish Messiah](is-Jesus-the-Messiah.html).”
Jesus offers the truth of intimate fellowship with the only true God. He was born into this world for this purpose: “And this is the way to have eternal life—to know you, the only true God, and Jesus Christ, the one you sent to earth” (John 17:3, NLT). His kingdom presents the opportunity to know the truth that sets us free from sin and death (Romans 8:2; John 8:32\). Only those who are born again can see Christ’s kingdom (John 3:3\). And only those who are born of water and spirit can enter His kingdom (John 3:5\).
Once, Jesus told the Pharisees, “You are from below; I am from above. You are of this world; I am not of this world” (John 8:23\). To His disciples, the Lord explained that the world and the “prince of this world” held no power over Him (John 14:22–30\). The world hates Christ and His followers, “for they are not of the world” (John 17:14, 16\).
The statement, “My kingdom is not of this world,” relates to the origin and nature of Christ’s kingdom, not the location. The authority and power of Christ’s kingdom are drawn from a source outside of this world—from God, our heavenly Father. Christ’s headship is not of human origin but divine.
Christ’s kingdom is unlike any on this earth: “For the kingdom of God is not a matter of eating and drinking, but of righteousness, peace and joy in the Holy Spirit” (Romans 14:17\). Other kingdoms are rooted in the realm of this world, but Christ’s is unique. His kingship is spiritual. It comes down to us from heaven and gives life to the world (John 6:33\).
While not *of* this world, the Lord’s kingdom is most certainly *in* this world, exercising authority over this world and impacting this world. Jesus Christ and all of His disciples take orders from above, not from below. We are to set our minds “on things above, not on earthly things” (Colossians 3:2\). When it comes to obeying the law, the apostle Peter said, “We must obey God rather than any human authority” (Acts 5:29, NLT).
As believers in Jesus, we are subjects of Christ’s kingdom. This world is not our home (Hebrews 13:14; Philippians 3:20; 1 John 2:15–17\). We are citizens of heaven, and we owe our highest allegiance to our ultimate authority—King Jesus. Just as He declared, we, too, can say, “My kingdom is not of this world.”
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What does it mean that we should entertain strangers because we might entertain angels (Hebrews 13:2)?
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Answer
The writer of Hebrews urges believers to show hospitality by offering an extraordinary incentive: “Do not forget to entertain strangers, for by so doing some have unwittingly entertained angels” (Hebrews 13:2, NKJV). The encouragement is part of a more extensive teaching on showing [brotherly love](brotherly-kindness.html) to fellow Christians.
Demonstrating brotherly love means treating fellow Christians as we would beloved family members. One way believers can do this is by pitching in to care for the needs of Christian ministers and missionaries, showing [hospitality](Bible-hospitality.html) and entertaining them in our homes.
First\-century accommodations for travelers were often unavailable, especially in smaller towns. If lodgings existed, they were typically expensive, immoral, and unsanitary establishments. It was much more common for travelers to stay in the home of a friend or family member.
In the New Living Translation, Hebrews 13:2 says, “Don’t forget to show hospitality to strangers, for some who have done this have entertained angels without realizing it!” This passage makes direct reference to Genesis 18—19, when [Abraham](life-Abraham.html) and [Lot](Lot-in-the-Bible.html) showed hospitality to mysterious visitors who, in reality, were messengers sent by God. Abraham and Lot literally entertained angels. The author of Hebrews conveys this principle: it is preferable to open our homes to needy guests than run the risk of offending God by treating His messengers inhospitably.
God’s servants who travel about as missionaries and ministers give more blessings than they receive. Therefore, believers should be generous in supporting them and helping them accomplish their work (1 Corinthians 9:11–14; 16:17\). The apostle Paul instructed the Galatians, “Those who are taught the word of God should provide for their teachers, sharing all good things with them” (Galatians 6:6, NLT). Paul explained to Timothy that one of the qualities required of a church leader is, “He must enjoy having guests in his home” (1 Timothy 3:2, NLT).
Jesus also upheld the principle of entertaining strangers. He said that whenever we refuse to help a servant of the Lord—the needy, the stranger, the hungry, the thirsty, the sick, and “the least of these my brothers and sisters”—we are refusing to help the Lord Himself (Matthew 25:35–45\). When we entertain strangers, we are showing hospitality to Jesus Christ our Lord and demonstrating brotherly love.
True brotherly love is not satisfied with mere words but expresses itself with deeds of compassion. Opening our homes to visitors and being generous with our possessions is how we prove our love for one another and faithfulness to God: “Dear friend, you are being faithful to God when you care for the traveling teachers who pass through, even though they are strangers to you. They have told the church here of your loving friendship. Please continue providing for such teachers in a manner that pleases God. For they are traveling for the Lord, and they accept nothing from people who are not believers. So we ourselves should support them so that we can be their partners as they teach the truth” (3 John 1:5–8, NLT).
Today, we can look for opportunities to “entertain strangers” by accommodating traveling ministers and missionaries, inviting fellow Christians into our homes for a meal, or hosting an informal life group, prayer meeting, or Bible study.
“When God’s people are in need, be ready to help them. Always be eager to practice hospitality,” urged Paul (Romans 12:13, NLT). We may never know if, by welcoming a stranger, we somehow entertained an angel of the Lord. But we can be sure that, by showing warm, generous\-hearted hospitality to our brothers and sisters in Christ, we are being faithful and obedient to the Lord’s will.
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How is a day in God’s courts better than a thousand elsewhere (Psalm 84:10)?
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Answer
Psalm 84 celebrates the joy of fellowship with God and remarks that even a day in His courts are better than a thousand elsewhere (Psalm 84:10\). The [sons of Korah](sons-of-Korah.html), who authored the psalm, begin by singing of how beautiful it is being where God is (Psalm 84:1\). The singers speak of their desire to be where He is, because they sing for joy to Him (Psalm 84:2\). Even the birds find themselves at home in His heavens (Psalm 84:3\). This almighty Lord of armies is not so distant that He is not intimately involved with His creation—He even cares for birds. Because of His greatness and His goodness, anyone who lives in fellowship with Him is greatly blessed and right to constantly praise Him (Psalm 84:4\). The one who finds his strength in the Lord and sets the Lord’s path in his heart is blessed (Psalm 84:5\). He makes Himself available to those who seek Him like that, and they don’t get lost on the way (Psalm 84:6–7\).
After this acknowledgment of the greatness of [fellowship with God](fellowship-with-God.html), the psalmists make a request and plead that God would be attentive to that request (Psalm 84:8\). They ask that God “look on the face of your anointed”—that He would allow them to walk with Him in such proximity that He can look on their faces (Psalm 84:9, ESV). They long for this because “a day in Your courts is better than a thousand” anywhere else (Psalm 84:10, NKJV). Even a moment in the presence of God is far greater than a lifetime apart from Him. The psalmists say that they would rather even stand outside of God’s house—in His courts, serving Him—than dwell in luxury inside the tents of the wicked (Psalm 84:10\). God is the Provider (“sun”) and Protector (“shield”), and He gives grace and glory—providing good for those who seek to walk with Him (Psalm 84:11\). The one who trusts in Him is greatly blessed (Psalm 84:12\).
The singers of this psalm provide for us a beautiful picture of the joy of walking with God and how much we should desire that fellowship with Him. For these psalmists, there is no place they would rather be than with Him.
Psalms like this provide occasion for us to ask ourselves what really matters—what we really value. Where do we want to be? With whom would we wish to spend our lives? That the great Creator of all loves us so deeply as to allow us to commune with Him is a magnificent reality. Why would we ever want to trade that for anything else? Not only does God love us enough to send His Son to [die on our behalf](Jesus-took-our-place.html) to pay the penalty for our sin, but this God loves us enough to give us His Holy Spirit to live within us so that we might have fellowship and an intimate relationship with God—with the Creator of the universe!
When we think about how small we are and how great God is, we should respond similarly to the psalmists who wrote Psalm 84 and who said, “A day in Your courts is better than a thousand.” We can trust in Him for our eternal life, and we can walk with Him every day knowing that He is in us and that He will never leave or forsake us (Hebrews 13:5\). A moment with Him is better than an eternity without Him, and in His grace and mercy, we don’t have to choose. By believing in Him we can have an eternity with Him.
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What does it mean that we do not fight against flesh and blood (Ephesians 6:12)?
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Answer
In Ephesians 6:12, the apostle Paul introduces the believers in Ephesus to the reality of [spiritual warfare](spiritual-warfare.html) in the Christian life: “For we are not fighting against flesh\-and\-blood enemies, but against evil rulers and authorities of the unseen world, against mighty powers in this dark world, and against evil spirits in the heavenly places” (Ephesians 6:12, NLT). Before discussing the [armor](full-armor-of-God.html) Christians must wear in combat and their weapons of warfare, Paul stresses that the battle is spiritual, not physical. *We do not fight against flesh and blood* means we do not face a physical enemy but a spiritual one.
Christian warfare consists of a spiritual strategy fought with supernatural weapons against an unseen enemy. The opposition is real but not visible to the naked eye. Beneath the surface, an invisible spiritual battle is raging. We fight this war not with tangible weapons like guns and ammunition, nor with bodily defenses such as kicks and punches, but by daily putting on the whole armor of God, always praying, standing firm in the Word of God, and staying alert (Ephesians 6:13–18\).
If we do not fight against flesh and blood, whom are we wrestling with, and who are our spiritual enemies? Paul named these opponents as the devil and his schemes, the rulers, authorities, and “powers of this dark world,” and “the spiritual forces of evil in the heavenly realms” (Ephesians 6:10, 12\). His description seems to indicate a pecking order of evil beings who do Satan’s bidding to oppose God’s will on earth.
The apostle Peter also warned believers to remain vigilant against the devil: “Be alert and of sober mind. Your enemy the devil prowls around like a roaring lion looking for someone to devour. Resist him, standing firm in the faith” (1 Peter 5:8–9\).
*We do not fight against flesh and blood* means that our enemies are not human but demonic. Many in Paul’s Ephesian audience had previously dabbled in the [occult](occult.html) (Acts 19:18–20\) and would have been familiar with the devil and his evil forces.
The Bible calls the devil, or [Satan](who-Satan.html), “the prince of this world” (John 12:31\), “the ruler of the kingdom of the air, the spirit who is now at work in those who are disobedient” (Ephesians 2:2\), “the god of this age” (2 Corinthians 4:4\), and “the accuser” of believers (Revelation 12:10\). This is our true enemy.
Paul says, in our fight with this enemy, we must be aware of his tactics (2 Corinthians 2:11\). And in Ephesians 6:11–12, Paul mentions three main traits of Satan’s spiritual forces. First, they are powerful. They have authority to rule in the world. Second, they are evil. These wicked spiritual enemies use their power to wreak destruction. They are associated with darkness and not light, wickedness and not good. And, third, they are shrewd. They know how to scheme and strategize. They are so skilled at deception that sometimes they come disguised as angels of light (2 Corinthians 11:14\) or wolves in sheep’s clothing (Matthew 7:15\).
So how can we, in our human weakness, expect to stand against such strong and cunning enemies? Brute strength won’t win the battle. Humanly speaking, victory is impossible. In our struggle against the devil and his scheming forces, Paul says we must “be strong in the Lord and in his mighty power” (Ephesians 6:10\). It is our job to stand aside and let God fight the battle for us, and only then are we sure to win.
Only God can strengthen, defend, and deliver us from the power, wickedness, and craft of the devil (2 Timothy 4:17–18\). Our enemy may be strong, but God is stronger (1 John 4:4\). God makes available to us the same mighty power that raised Jesus Christ from the dead and seated Him at God’s right hand in heaven (Ephesians 1:19–20\). Our enemies are defeated through Christ’s victory over them on the cross (Colossians 2:15\).
When David came up against the [Philistine giant](David-and-Goliath.html), he recognized that his fight was not ultimately against flesh and blood. Goliath taunted David and cursed his God, saying, “Am I a dog, that you come at me with sticks? . . . Come here . . . and I’ll give your flesh to the birds and the wild animals!” (1 Samuel 17:43–44\). But David, trusting in the strength of the Lord and His mighty power, answered, “You come against me with sword and spear and javelin, but I come against you in the name of the LORD Almighty, the God of the armies of Israel, whom you have defied” (1 Samuel 17:45\).
“For the battle is the LORD’s!” declared David (1 Samuel 17:47\), and so ought we as we engage in spiritual warfare. Our fight is not against flesh and blood. The victory depends on the Lord, not us.
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If Matthew 6:31 is true, why do millions of people have nothing to eat, drink, or wear?
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Answer
In Jesus’ [Sermon on the Mount](sermon-on-the-mount.html), He says, “Do not worry, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’ For the pagans run after all these things, and your heavenly Father knows that you need them” (Matthew 6:31–32\). In understanding this passage, it’s important to identify what Jesus is *not* teaching and what He *is*.
Jesus is *not* teaching the miraculous eradication of worldwide hunger and poverty. In fact, Jesus later said that “you will always have the poor among you” (Mark 14:7, NLT). He is not issuing a blanket promise that everyone in the world will always have the staples of life. In the Sermon on the Mount, Jesus is specifically addressing His disciples, not the general public (Matthew 5:1–2\); that is, He is speaking to those who were committed to Him and had made His teaching the basis of their lives. Those who follow Christ are not to be anxious about food and clothing.
Even to His disciples, Jesus is *not* promising a constant, uninterrupted supply of food, drink, and clothing. He is only teaching in Matthew 6:32 that God in heaven is aware of all their needs. The knowledge of God’s awareness of our needs is meant to have a calming effect in our lives. There is no circumstance in which our [worry](Bible-worry.html) is validated. We may lack certain necessities for a time, but we do not fret, complain, or resort to worldly scheming.
The apostle Paul is an example of a child of God who lacked food and drink many times: “I have known hunger and thirst and have often gone without food” (2 Corinthians 11:27\). His physical deprivation was, in fact, according to the will of God: in Acts 9:16, God says, “I will show \[Paul] how much he must suffer for my name.” Even in his discomfort, Paul always had enough of what he needed to serve the Lord.
The book of Hebrews describes people of faith who likewise endured persecution to the point of being destitute: “Some faced jeers and flogging, and even chains and imprisonment. . . . They went about in sheepskins and goatskins, destitute, persecuted and mistreated” (Hebrews 11:36–37\). Jesus’ promise in Matthew 6 is not that we will always have everything we need to be comfortable, only that our Heavenly Father is worthy of our trust, even in the lean times.
What Jesus *is* teaching in Matthew 6:31–32 is that God’s children have no reason to worry. God knows the need, and God is good. He will not allow true needs to remain unfilled but will, in His providence and in His time, see to His children’s welfare.
Also, Jesus *is* teaching His disciples to prioritize their lives. They are to place matters of eternity before their own earthly needs: “But seek first his kingdom and his righteousness, and all these things will be given to you as well” (Matthew 6:33\). Put the Lord first; seek to lead a holy life, and “all these things”—your temporal, material needs in this world—will be granted to you. God, who is in absolute control, will make sure that you have all you need for your own good and His glory.
How we define *necessity* is often influenced by purely subjective considerations. Jesus mentions food and clothing—anything beyond that starts moving away from true essentials (see also 1 Timothy 6:8\). It’s important to allow God to determine our “necessities”; He will deem what is best for us.
There are many cases of destitution and privation in the world. None of them, however, are the result of God’s failure to keep a promise. On an individual level, some lack food and clothing as a result of gambling, drunkenness, slothfulness, covetousness, etc. On a national level, even greater numbers of people suffer privation because of inept governments, corrupt leaders, or unjust wars. God is not responsible for such evils (see 1 John 1:5\).
God is good, He knows our needs, and He is perfectly capable of [providing](Jehovah-Jireh.html): “I was young and now I am old, yet I have never seen the righteous forsaken or their children begging bread” (Psalm 37:25\). The Lord’s promise that He is with us is the source of our contentment: “Keep your lives free from the love of money and be content with what you have, because God has said, ‘Never will I leave you; never will I forsake you’” (Hebrews 13:5\).
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What was the Garden of Eden like?
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Answer
*Eden* was the name of a region of the earth when God first created the world. The Hebrew word translated “Eden” is taken to mean “pleasure” or “delight.” In this area God planted a garden:
“Now the Lord God had planted a garden in the east, in Eden; and there he put the man he had formed. The Lord God made all kinds of trees grow out of the ground—trees that were pleasing to the eye and good for food. In the middle of the garden were the tree of life and the tree of the knowledge of good and evil. A river watering the garden flowed from Eden; from there it was separated into four headwaters” (Genesis 2:8–10\).
From this brief description, we note several things about the Garden of Eden: 1\) it was planned and planted by God Himself; 2\) it was mankind’s first home; 3\) it contained incredible variety, with “all kinds of trees”; 4\) it was a beautiful place, as the trees were “pleasing to the eye”; 5\) it was a fertile, fruitful place; 6\) it provided nourishment and nutrition, as the trees were “good for food”; and 7\) it was naturally well\-watered. Later, we read that there were all kinds of animals in the garden (Genesis 2:19–20\). We also have the note that [Adam and Eve](Adam-and-Eve-questions.html) were unclothed in the garden (Genesis 2:25\), indicating that they needed no protection whatsoever—the environment, including the climate, was perfectly suited for humanity.
We do not know the [exact location](garden-of-Eden-location.html) of the Garden of Eden, but the Bible’s description of the area associates it with four rivers and an abundance of resources, including fine gold and gemstones (Genesis 2:11–14\). We also know these things about Eden:
*The Garden of Eden was a place where man could meet God.* The Creator “was walking in the garden in the cool of the day” in Genesis 3:8, and Adam and Eve could be with Him and converse with Him.
*The Garden of Eden was a place of total provision.* God had seen to every detail in designing a home for humanity, created in His own image (Genesis 1:27\). Adam and Eve lacked nothing and were “free to eat from any tree in the garden” (Genesis 2:16\), except for one. Their diet was vegetarian (Genesis 1:29\).
*The Garden of Eden was a place of unity and fellowship.* Eve was created in the garden and brought to Adam (Genesis 2:21–22\). Thus, Adam had “a [helper suitable](woman-helper-suitable.html) for him” (Genesis 2:18\). The unity and fellowship enjoyed by the human couple was a reflection of the unity and fellowship they both enjoyed with God.
*The Garden of Eden was a place of work and fulfillment.* When God placed Adam in the garden, He gave the man a task: Adam was “to work \[the garden] and take care of it” (Genesis 2:15\). What God had planted, Adam was to maintain. This task was in addition to Adam’s mandate to “be fruitful and increase in number; fill the earth and subdue it. Rule over the fish in the sea and the birds in the sky and over every living creature that moves on the ground” (Genesis 1:29\). Mankind was blessed by God, given responsibility, and provided work that was meaningful, creative, and beneficial.
*The Garden of Eden was the setting for the first [marriage](God-design-marriage.html).* It’s in the Garden of Eden that marriage is defined as the union of one man and one woman who have left their parents to form a new family unit (Genesis 2:24\).
*The Garden of Eden was a place of innocence.* Originally, there was no sin in the garden and nothing that would cause anxiety or unrest. Adam and Eve’s nakedness (Genesis 2:25\) “suggests that they were at ease with one another without any fear of exploitation or potential for evil” (*The Bible Knowledge Commentary: Law*, Walvoord and Zuck, David C. Cook, 2018\).
*The Garden of Eden was a place of life.* “In the middle of the garden \[was] [the tree of life](tree-of-life.html)” (Genesis 2:9\), and Adam and Eve had free, unhindered access to it.
*The Garden of Eden was a place of testing.* Also in the middle of the garden was “[the tree of the knowledge of good and evil](tree-knowledge-good-evil.html)” (Genesis 2:9\), the fruit of which God had said Adam could not eat: “You must not eat from the tree of the knowledge of good and evil, for when you eat from it you will certainly die” (Genesis 2:17\). It was the one prohibition in the Garden of Eden. God had created Adam and Eve to be free, with a moral sense and the ability to make decisions and choose for themselves. The presence of a forbidden tree provided the opportunity for Adam and Eve to make a real, necessary choice to either obey or disobey.
Unfortunately, Adam failed the test. The [serpent](Satan-serpent.html) in the garden, used by Satan, tempted Eve with a false promise of blessing, and the woman ate of the forbidden fruit. She in turn gave the fruit to her husband, and he also partook. Both were disobedient to the word of God, and the consequences of their sin were disastrous for them and for all their descendants (Genesis 3:1–19\). They lost their fellowship with God, they lost their home, and they lost their innocence.
*The Garden of Eden became a place of atonement and hope.* The sin of Adam and Eve was met with God’s judgment, but in the midst of the judgment was mercy. God covered their nakedness—of which they were now ashamed—with animal skins (Genesis 3:21\). And He gave them good news: in His judgment on the serpent, God said, “I will put enmity between you and the woman, and between your offspring and hers; he will crush your head, and you will strike his heel” (Genesis 3:15\). This verse acknowledges the curse on mankind and the related strife, but it also promises God’s [provision of a Savior](protoevangelium.html) who would do battle with the serpent and win. This Savior would be the “offspring of the woman”; eventually, Jesus, the virgin\-born Son of God, came “to destroy the devil’s work” (1 John 3:8\). From the beginning, God had the plan of salvation in mind, and no sooner had sin entered the world than He informed us of that plan.
*The Garden of Eden is a place to which we long to return.* God had to force Adam and Eve to leave the garden, and He posted a formidable [cherubim to guard](guard-east-Eden.html) against unauthorized re\-entry: “The Lord God banished him from the Garden of Eden. . . . After he drove the man out, he placed on the east side of the Garden of Eden cherubim and a flaming sword flashing back and forth to guard the way to the tree of life” (Genesis 3:23–24\). The loss of our paradise garden has stayed with us and forms part of our deep longing for what is good and pure and eternal (see Ecclesiastes 3:11\).
*The Garden of Eden will be restored.* Our access to the eternal garden of God is based on our restored relationship with God through Jesus Christ (see Luke 23:40–43\). The One who laid down His life for us has defeated the serpent and opened paradise: “Whoever has ears, let them hear what the Spirit says to the churches. To the one who is victorious, I will give the right to eat from the tree of life, which is in the paradise of God” (Revelation 2:7\). In the [New Jerusalem](new-jerusalem.html), there is “a river with the water of life, clear as crystal, flowing from the throne of God and of the Lamb. It flowed down the center of the main street. On each side of the river grew a tree of life, bearing twelve crops of fruit, with a fresh crop each month. The leaves were used for medicine to heal the nations. No longer will there be a curse upon anything” (Revelation 22:1–3a, NLT).
The Garden of Eden, that place of pleasure and delight, we lost because of our sin—and God, in His mercy and grace, will restore it to us on Christ’s behalf.
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Who was Luis Palau?
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Answer
Luis Palau (1934—2021\) was a well\-known international evangelist who preached the gospel of Jesus Christ to millions of people worldwide.
Luis Palau was born in Argentina, near the capital city of Buenos Aries. He was born again at age 12, and as a teen began serving the Lord in a variety of ways, including street preaching and hosting a radio program. He moved to the United States in 1960 where he trained in a ministry in California for a while and received an education at Multnomah School of the Bible in Oregon.
In 1962 Luis Palau interned with the [Billy Graham Evangelistic Association](Billy-Graham.html) and served as a Spanish language translator for Rev. Graham in the 1960s and ’70s. In 1978, Graham helped Palau to launch his own evangelistic organization, the Luis Palau Association. Palau and his wife, Patricia, spent the next four decades dedicated to missions work.
Much of Luis Palau’s ministry was focused on Latin America, where he was born and raised. He hosted two daily radio programs, published several books, wrote a Bible commentary, and provided video training courses, all in Spanish. He preached in Colombia, Peru, Honduras, Guatemala, Nicaragua, and Mexico and crossed the ocean to preach in Spain. Government officials in Latin America often called on Luis Palau for prayer, and he met personally with dozens of national leaders to share the gospel with them one\-on\-one. All of this contributed to his being called “The Billy Graham of Latin America.”
But the ministry of Luis Palau extended well beyond the Spanish\-speaking world. He and his ministry team held more than 500 evangelistic campaigns and “festivals” in more than 80 countries. He preached to large crowds in New York City, Buenos Aires, London, Madrid, Singapore, Hong Kong, Cairo, and Mexico City. He preached in the Soviet Union, and, after the Berlin Wall came down, he held open\-air stadium campaigns in former Soviet countries. He held massive evangelistic efforts in Asia and the Middle East, as well. His preaching led to over 1 million decisions for Jesus Christ, according to his official [website](https://www.luispalau.org).
Luis Palau was an innovator in ministry. In 1999 he steered away from the traditional “[crusade](gospel-crusade.html)” model of evangelism that he had learned under Billy Graham and took a fresh approach. Rather than holding crusades, Palau began hosting outdoor Christian “festivals.” These events, designed to attract unbelievers, had corporate sponsors and featured Christian rock bands, skate parks, and various family activities.
Palau’s fifty books include *God Is Relevant*, *Where Is God When Bad Things Happen?*, and *Say Yes!* His radio programs such as *Luis Palau Responde* and *Reaching Your World* aired on thousands of radio outlets in 48 countries. He also made extensive use of television and social media to share the gospel. After receiving a diagnosis of terminal cancer in 2018, Palau wrote another book, *My Life in Seven Words*.
Luis Palau died at his home in Portland, Oregon, at the age of 86\. Three of his sons are currently leading the Luis Palau Association, and the ministry continues.
Luis Palau loved the Lord and served Him wholeheartedly for over 55 years. His message was centered on the gospel: “Jesus, through death, destroyed the power of death over us. Only His victory can deliver us into true life. Is that not Good News?” he said.
Here are some other things Luis Palau said:
“Jesus was able to conquer the grave and He is able to redeem your story.”
“If you are to be impressed by anything about me, then be impressed with this: I’m not all that special. Is that not a greater testimony? God uses the weak.”
“The best periods of my life were those times I really did simply delight in the Lord. He is the loving Father, the kind Master, the One with greater patience than we could ever imagine. Joy, full blessing, laughter—those are the hallmarks of our relationship with God.”
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What does it mean to commit your way to the Lord (Psalm 37:5)?
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Answer
In the 37th Psalm, David writes that God sustains the righteous (Psalm 37:17\) and that their inheritance will be everlasting (Psalm 37:18\). The salvation of the righteous is from the Lord (Psalm 37:39\). It is a psalm of [God’s faithfulness](faithfulness-of-God.html) and an encouragement that the righteous do not trust Him in vain. Psalm 37:5 challenges the reader or listener to “commit your way to the Lord; trust in Him.”
In a perfect world, we wouldn’t need God to be our refuge, because there would be no threats. But in this fallen and broken world, we desperately need Him to be our refuge. The psalmist instructs that we not fret or be envious because of those who do evil (Psalm 37:1\) because they will fade away quickly like the grass (Psalm 37:2\). Evil has no staying power. Even though evil gains a foothold in the short term and may even appear to win the day, the reality is that it will not last. Because of that truth, we are encouraged to put our trust in the Lord and to do what He prescribes, which includes living faithfully (Psalm 37:3\).
Our delight should not be in our circumstances; rather, our delight should be in the Lord. We should take pleasure in Him, and when we do that—when our desire is for Him—He provides that our desires are met (Psalm 37:4\). The closer we get to Him, the more our desires begin to change from our own selfish wants to wanting what He wants for us. After presenting these thoughts, the psalmist exhorts that we commit our way to the Lord and trust in Him (Psalm 37:5\). That commitment and trust does not come without reward, as God is faithful, “and He will do it” (NASB)—but what is it that He will do?
When we commit our way to the Lord and trust in Him, God is faithful to “bring forth \[our] righteousness” (Psalm 37:6, ESV). When our way is committed to Him, He shapes us and grows us in His righteousness. Paul explained many years after the psalmist wrote that a person who is walking in the Spirit of God will see the [fruit of the Holy Spirit](fruit-of-the-Holy-Spirit.html) in his life (Galatians 5:22–23\). God will accomplish His work in our lives—He will transform us by the renewing of our minds (Romans 12:1–2\) if we will simply be committed to allowing Him to do that.
Elsewhere, Paul reminds believers to set their minds on things above (Colossians 3:1–4\). The mindset of the believer is important, and it involves commitment to allowing God to do His work in us. Paul provides another example in Ephesians 5:18\. He says we should not be drunk with wine, but, instead, we should be [filled with the Holy Spirit](Spirit-filled.html). When a person drinks wine excessively, that person is submitting to a process that will end in his having little or no control over his body. Instead of submitting our bodies to wine in that way, we should be submitting ourselves to the Holy Spirit of God—immersing ourselves in His Word so that we are controlled by Him and our desires are shaped by Him. When we are doing that, we are filled with His Spirit or are walking in His Spirit, and He is faithful to bear His fruit in us. When we commit our way to the Lord (Psalm 37:5\), He will make sure that way is fruitful.
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What is the significance that “He gives more grace” (James 4:6)?
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Answer
In James 4, the writer addresses a community of believers who claim to be Christians but live and behave like unredeemed people of the world. They are self\-centered, pleasure\-seeking, self\-indulgent, quarrelsome, spiritually unfaithful, and worldly (James 4:1–4\). In a stern warning about the dangerous way they are currently living, James makes this curious, seemingly out\-of\-place statement about God: “He gives more grace” (James 4:6\).
Just before stating that God gives more grace, James rebukes his readers harshly: “You adulterers! Don’t you realize that friendship with the world makes you an enemy of God? I say it again: If you want to be a friend of the world, you make yourself an enemy of God” (James 4:4, NLT). James points out that these Christians are deliberately choosing to rebel against God.
True followers of Christ cannot be faithful to God and at the same time love the world: “[Do not love the world](do-not-love-the-world.html) or anything in the world. If anyone loves the world, love for the Father is not in them. For everything in the world—the lust of the flesh, the lust of the eyes, and the pride of life—comes not from the Father but from the world. The world and its desires pass away, but whoever does the will of God lives forever” (1 John 2:15–17\). The Christian life is characterized by submission to the will of God. Friendship with the world and obedience to God are irreconcilable.
How can these rebellious Christians remedy their perilous condition? By [humbling themselves](how-to-humble-yourself.html) before the Lord and receiving His grace. James explains, “But he gives us more grace. That is why Scripture says: ‘God opposes the proud but shows favor to the humble.’ Submit yourselves, then, to God. Resist the devil, and he will flee from you. Come near to God and he will come near to you. Wash your hands, you sinners, and purify your hearts, you double\-minded. Grieve, mourn and wail. Change your laughter to mourning and your joy to gloom” (James 4:6–9\).
Whenever we stray from God, the only way to come clean is to humble ourselves, repent, and submit to the Lord. If we draw near to God, He comes near to us. He gives more grace.
James realizes that this call for total loyalty and obedience to the Lord may sound like a heavy demand to his listeners. For this reason, he says, “He gives more grace.” If we need more grace, God gives more grace. The New Living Translation says, “He gives grace generously.” If we humble ourselves, God will supply all the grace we need to abide by His commands (2 Corinthians 12:9; Proverbs 3:34; 1 Peter 5:5\).
The proud turn away from God, but the humble place their absolute dependence on Him. The self\-seeking go their own way, but the humble “seek the Kingdom of God above all else, and live righteously,” knowing God will supply everything they need (Matthew 6:33, NLT; see also Philippians 4:19\). God’s [grace](definition-of-grace.html) is His divine favor, and He delights in lavishing it on those who desperately recognize how much they need the Lord.
James calls his readers “double\-minded” in James 4:9 because their hearts are divided between the world and God’s kingdom. They are pretending to serve God while in their hearts they are still devoted to the things of the world (Romans 8:7; 10:3; Matthew 6:24\). The only solution for this dangerously divided and [lukewarm](Jesus-lukewarm-faith.html) existence (Revelation 3:16\) is to repent and submit to God by making a fresh commitment to Jesus Christ (James 4:7–9; Luke 9:23–24\).
Finally, James reiterates one of the great kingdom paradoxes: “Humble yourselves before the Lord, and He will lift you up” (James 4:10\). Jesus taught that anyone who truly humbles himself before the Lord would be exalted (Matthew 23:11–12; Luke 14:11\). Peter affirms, “Humble yourselves, therefore, under God’s mighty hand, that he may lift you up in due time” (1 Peter 5:6\). One way God lifts us up is by empowering us morally and spiritually to live the Christian life. In this manner, He gives us more grace.
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What does it mean to be like a tree planted by the water (Psalm 1:3; Jeremiah 17:8)?
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Answer
Trees are frequently mentioned in the Bible and often have significance as a metaphor. In Psalm 1:3, a person who steers clear of the ungodly and delights in God’s Word is like “a tree planted by streams of water, which yields its fruit in season and whose leaf does not wither—whatever they do prospers.” Likewise, the book of Jeremiah says that those whose confidence is in the LORD are “like a tree planted by the water that sends out its roots by the stream. It does not fear when heat comes; its leaves are always green. It has no worries in a year of drought and never fails to bear fruit” (Jeremiah 17:8\).
To be like a tree planted by streams of water is to be one who has a regular supply of nourishment and refreshment. Plants growing near water are easily sustained and can thrive. Water is the ultimate source of life for a tree, so to be planted by water is to have a regular supply of life itself. This means that a tree planted by the water will grow to be strong and sturdy and have a good root system. Also, such a tree will consistently bear fruit, which is one of its primary purposes. Finally, the well\-watered tree has the ability to provide shade (and therefore rest) to anyone who is in need.
The simile of a thriving tree is used elsewhere to picture the godly person:
“The righteous will flourish like a palm tree,
they will grow like a cedar of Lebanon;
planted in the house of the Lord,
they will flourish in the courts of our God.
They will still bear fruit in old age,
they will stay fresh and green,
proclaiming, ‘The Lord is upright;
he is my Rock, and there is no wickedness in him’” (Psalm 92:12–15\).
When we delight in and meditate on the Word of God (i.e., the Bible), as the blessed man does in Psalm 1, we, too, will be like a tree planted by streams of water. We will be firmly rooted, and Jesus, our ultimate source of life, will bring nourishment and refreshment. We will regularly [bear fruit](bearing-fruit.html), as Galatians 5:22–23 teaches. And we, as a tree planted by streams of water, will provide shade and rest to others who are burdened or are in need (Galatians 6:2, 10\).
Jesus said, “Come to me, all you who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. For [my yoke is easy](yoke-easy-burden-light.html) and my burden is light” (Matthew 11:28–30\). It is in giving our burdens to Jesus that we find true rest and, as a result, true strength. As the tree planted by streams of water “does not fear when heat comes” (Jeremiah17:8\), so does the one rooted in Jesus have peace when troubles or trials come.
As the leaves of the tree planted by streams of water are always green, so will the one “rooted and grounded in love” always be alive (Ephesians 3:17, ESV).
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Who was Joseph, the father of Jesus?
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Answer
Joseph was the earthly father of Jesus Christ, the Son of God. Joseph was a descendant of King David, he lived in Nazareth in [Galilee](Galilee-in-the-Bible.html), and he was pledged to be married to Mary (Luke 1:27\), the virgin who gave birth to Jesus. The Bible tells us that [Mary](virgin-Mary.html) became pregnant through the Holy Spirit (Matthew 1:18\) and not through Joseph. Therefore, Joseph can be understood as Jesus’ earthly, adoptive father but not as His biological father.
The Bible doesn’t tell us much about Joseph. But, given the glimpses into his character we do have, we conclude that he was a humble man who cared deeply about obeying God. For example, the book of Matthew tells us that Joseph was “faithful to the law” (Matthew 1:19\). After an angel of the Lord appeared to Joseph and encouraged him not to be afraid to take Mary as his wife, Joseph immediately obeyed (Matthew 1:24–25\). Later in the book of Matthew, an angel again appears to Joseph and commands him to take Mary and Jesus to Egypt because King Herod wanted to kill Jesus. Again, Joseph immediately obeys the angel’s command and takes his family to Egypt, saving Jesus’ life (Matthew 2:14–15\). After Herod died, an angel once again appears to Joseph and commands him to return to Israel, which he does (Matthew 2:19\). Joseph presents a pattern of obedience.
The Bible also indicates that Joseph was a kind, self\-sacrificing man. Though he had a legal right to divorce Mary when he found out she was pregnant, he intended to do so quietly (Matthew 1:19\) because he did not want to bring any public shame or disgrace on Mary or her family. Also, after their marriage, Joseph did not have sex with Mary until after Jesus was born (Matthew 1:25\); in this way, Joseph safeguarded the validity of the virgin birth. Following Caesar’s edict, Joseph took Mary to be counted in the census in Bethlehem where his ancestors were from (Luke 2:4–5\). Forty days after Jesus was born, Joseph (along with Mary) took Jesus to Jerusalem to have Him dedicated at the temple, as required by the Law of Moses (Luke 2:22–24\).
Another incident further shows Joseph’s commitment to keeping the law: “Every year Jesus’ parents went to Jerusalem for the [Festival of the Passover](what-is-Passover.html)” (Luke 2:41\). On one such trip, when Jesus was a young boy, Jesus stayed behind at the temple in Jerusalem while His parents began making their way home. When Mary and Joseph realized Jesus wasn’t with their caravan to Galilee, they searched “anxiously” for three days before finding Him sitting among some teachers of the law (Luke 2:48\).
When Jesus was an adult, people often referred to Him as the “son of Joseph” (Luke 4:22; John 1:45; 6:42\), although the gospel writers were careful to maintain that Jesus’ true Father was God, with Joseph being more of a foster father or stepfather (see Luke 3:23\). People also referred to Jesus as “the carpenter’s son” (Matthew 13:55\), suggesting that Joseph worked as a carpenter or some other type of handyman (the Greek word for “carpenter” could also be translated as “stonemason” or “metallurgist”). Whatever Joseph’s particular vocation was, it is evident that he worked hard to provide for his family, doing what he could to help Jesus grow in “wisdom and stature” (Luke 2:52\).
Joseph isn’t mentioned in any of the stories of Jesus’ adult ministry, while Mary His mother occasionally is (Mark 3:31; John 2:1; 19:25\). The absence of Joseph in the stories of Jesus’ ministry has led many to believe that Joseph died sometime between when Jesus was a young boy (Luke 2:42\) and when He launched His public ministry as an adult (Luke 3:23\). The fact that Jesus, as He was dying, committed [the care of His mother](woman-behold-your-son.html) to John gives strong indication that Joseph had indeed passed away by that time (John 19:26–27\).
Although the Bible does not give many specifics about who Joseph was as a person—and the Bible records *no* actual words that Joseph spoke—we know enough to see that he was a humble man who faithfully obeyed God, honored others, took responsibility, and worked hard to provide for his family. These are all godly characteristics that we should seek to replicate.
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What does Paul mean when he says he is “forgetting those things which are behind” (Philippians 3:13)?
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Answer
The apostle Paul challenged himself and all Christians to keep moving forward in the Christian walk of faith: “Brethren, I do not count myself to have apprehended; but one thing I do, forgetting those things which are behind and reaching forward to those things which are ahead, I press toward the goal for the prize of the upward call of God in Christ Jesus” (Philippians 3:13–14, NKJV).
When Paul said he was “forgetting those things which are behind,” he referred to not looking back at past relationships, memories, failures, temptations, or anything that might distract from a single\-minded focus on “the upward call of God in Christ.” To inspire his audience, Paul drew on the image of an athlete running a race with uncompromising determination to reach the finish line and win the prize. The New Living Translation renders the passage like this: “I focus on this one thing: Forgetting the past and looking forward to what lies ahead, I press on to reach the end of the race and receive the heavenly prize for which God, through Christ Jesus, is calling us.”
The word *forgetting* in Philippians 3:13 means “dismissing from the mind or paying no attention to.” To “forget” in this way is to stop dwelling on something. To win the race, a runner must dismiss every distraction from his mind. He must not rehash every early misstep or dwell on the mistakes along his course.
“Forgetting what is behind” is Paul’s way of saying, “Don’t look back! Stop dwelling on the past. Don’t let anything behind you interfere with your present progress or future efforts.” Personal [growth](spiritual-growth.html) as a believer was a constant priority in Paul’s life. He strained with every fiber of his being to keep moving forward to win the prize for which God had called him.
In 1 Corinthians 9:25, Paul compared an athlete’s crown to the believer’s [eternal prize](heavenly-crowns.html): “Everyone who competes in the games goes into strict training. They do it to get a crown that will not last, but we do it to get a crown that will last forever.” Paul kept his eyes trained on the finish line because his whole goal and purpose in life was gaining Christ: “But whatever were gains to me I now consider loss for the sake of Christ. What is more, I consider everything a loss because of the surpassing worth of knowing Christ Jesus my Lord, for whose sake I have lost all things. I consider them garbage, that I may gain Christ” (Philippians 3:7–8\).
When it comes to forward motion, our bodies tend to move automatically toward the place where our eyes are directed. A runner who keeps turning back to see what is behind him will lose his race. Understanding this phenomenon, Paul urged believers to stop looking back at the past and stay focused on the future goal. Paul himself was determined to “forget” or “dismiss from his mind” the former way of life when he violently persecuted the church of God and tried to destroy it (Galatians 1:13\). He quit dwelling on the hindrances and hurdles of persecution, imprisonment, and abandonment in his past (2 Corinthians 4:8–9; Acts 16:22–40; 23:10; 25:1–12; 28:17–31; 2 Timothy 1:15\). Instead, he stretched toward what was ahead of him. He looked forward to heaven, the resurrection of his body, and meeting his Savior face\-to\-face: “But our citizenship is in heaven. And we eagerly await a Savior from there, the Lord Jesus Christ, who, by the power that enables him to bring everything under his control, will transform our lowly bodies so that they will be like his glorious body” (Philippians 3:20–21\).
How do things which are behind us hinder our progress in spiritual growth?
Holding onto emotions like bitterness and unforgiveness can slow us down and even keep us locked in the past. Rehearsing conflicts and rehashing hurtful episodes will only open old wounds. Peter urged us to be done with these things: “So get rid of all evil behavior. Be done with all deceit, hypocrisy, jealousy, and all unkind speech. Like newborn babies, you must crave pure spiritual milk so that you will grow into a full experience of salvation. Cry out for this nourishment” (1 Peter 2:1–2, NLT). Guilt and despair over past sins may also keep us chained to the past. But God does not hold our past sins against us, and neither should we (1 John 1:7–9\).
After God delivered Israel from the oppression of slavery, the people looked back longingly to Egypt, but it got them nowhere (Numbers 11:18\). “Forgetting those things which are behind” means throwing aside “every weight that slows us down, especially the sin that so easily trips us up” and running “with endurance the race God has set before us. We do this by keeping our eyes on Jesus, the champion who initiates and perfects our faith” (Hebrews 12:1–2, NLT).
The Christian life is lived with our eyes facing forward on Jesus Christ. He is the ultimate priority that makes our lives worth living. Our highest goal is to know Him better, as Paul said: “I want to know Christ—yes, to know the power of his resurrection and participation in his sufferings, becoming like him in his death” (Philippians 3:10\).
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What does “pulling down strongholds” mean in 2 Corinthians 10:4?
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Answer
False teachers were wreaking havoc on the church Paul had founded [in Corinth](church-in-Corinth.html). These deceivers were stirring up division, causing many to resist Paul’s authority. In 2 Corinthians 10, Paul challenged these rebels, including the false teachers, and reinforced his apostolic ministry. As part of his defense, Paul stated, “For the weapons of our warfare are not carnal but mighty in God for pulling down strongholds” (2 Corinthians 10:4, NKJV). In this context, *pulling down [strongholds](spiritual-strongholds.html)* refers to demolishing walls of resistance in people’s minds, particularly how the rebellious Corinthians were thinking about Paul and the nature of his apostleship.
Paul realized that the battle he faced in Corinth was [spiritual warfare](spiritual-warfare.html). He had founded the church in “the humility and gentleness of Christ” (2 Corinthians 10:1\). He had not lorded it over the people, trying to impress them with an overpowering personality or oratorical flair. Instead, Paul had operated in [Christlike](Christ-like.html) meekness (Matthew 11:29\). His power rested in the gospel that he preached (Romans 1:16\), not in himself.
Paul depended on [spiritual weapons](weapons-of-righteousness.html) of warfare that held God’s power to pull down strongholds. He did not rely on human strategy and wisdom, but on power supplied by the Lord. Paul knew his struggle was [not against flesh and blood enemies](not-fight-against-flesh-and-blood.html) but against “the powers of this dark world” and “spiritual forces of evil” (Ephesians 6:12\).
Because of Paul’s humble attitude, the false teachers judged him by his external presence, finding him “timid” and “unimpressive” (2 Corinthians 10:1, 10\). They completely missed the divine power that endowed his ministry. They evaluated Paul’s ministry “according to the flesh” (2 Corinthians 10:3\) and not according to the Spirit of God.
Christians cannot fight [spiritual battles](spiritual-battle.html) with weapons of the flesh. The only way to successfully engage in spiritual warfare is to abandon carnal methods and worldly attitudes and follow the Lord’s command. An Old Testament illustration of “pulling down strongholds” is found in the battle of Jericho.
[Jericho’s walls](walls-of-Jericho.html) are like the walls of resistance in the minds of rebellious people, and they must be torn down. When God’s people in Joshua’s day, by faith, followed the Word of God and obeyed His commands, the walls of Jericho fell (Joshua 6:1–27\). The battle was the Lord’s, fought His way, and according to His instructions. Humanly speaking, the whole episode seemed absurd, “But God chose the foolish things of the world to shame the wise; God chose the weak things of the world to shame the strong” (1 Corinthians 1:27\). The massive walls of Jericho collapsed in an instant by the mighty hand of God. In the same way, through faithful obedience to God’s commands, Christians pull down spiritual strongholds.
Thoughts contrary to the truth of God’s Word are like a mental wall of resistance—a stronghold. Paul faced this stronghold in the Corinthian church. Pride and intellectualism had exalted their thinking and blinded them to the truth. The “message of the cross” had become foolishness to these spiritual rebels, but Paul knew that it held the power of God (1 Corinthians 1:18\). The believer’s approach to pulling down strongholds is to present the truth of God’s Word and let the Holy Spirit reshape the other person’s thoughts, heart attitudes, and perceptions (Hebrews 4:12\).
Paul’s gentle, humble attitude established a powerful spiritual weapon against the prideful stance of his opposition. [Pride](pride-Bible.html), Scripture reveals, is Satan’s predominant attitude and primary pitfall (Isaiah 14:13–14; Ezekiel 28:2, 17\). God opposes the proud and favors the meek (James 4:6–7, 10; 1 Peter 5:5–6; Psalm 149:4; Proverbs 18:12\). The Lord rescues the humble but brings down the haughty (2 Samuel 22:28\).
The Bible names several weapons for pulling down strongholds and waging spiritual warfare. They include the Word of God, prayer, demonstrations of love and humility, the armor of God, and the power of God’s Spirit working in our lives. But the key, as Paul demonstrated to the Corinthians, is relying on God’s divine power and not our own.
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How is God’s strength made perfect in weakness (2 Corinthians 12:9)?
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Answer
Many of the principles of God’s kingdom are paradoxes. When the apostle Paul pleaded with God to remove his affliction—one he called a “[thorn in the flesh](Paul-thorn-flesh.html)”—the Lord said to Paul, “My grace is sufficient for you, for My strength is made perfect in weakness” (2 Corinthians 12:8–9, NKJV). The New Living Translation says, “My grace is all you need. My power works best in weakness.” God’s strength is made perfect in weakness because He delights in taking situations where human strength is lacking to demonstrate the greatness of His power.
God’s denial of Paul’s request for healing turned out to be a blessing in the apostle’s life. One commentary explains that the thorn “kept Paul from imagining himself as a spiritual superman, and revealed to him the reality of his human mortality and weakness despite his extraordinary revelations. The ‘thorn’ also kept Paul pinned close to the Lord, in trust and confidence” (Barnett, P., *The Message of 2 Corinthians: Power in Weakness*, InterVarsity Press, 1988, p. 178\).
Paul stopped protesting his situation and began to boast and even take pleasure in his weakness so that the power of Christ could work through him: “That is why, for Christ’s sake, I delight in weaknesses, in insults, in hardships, in persecutions, in difficulties. For when I am weak, then I am strong” (2 Corinthians 12:10\). Paul expressed the paradox of his condition—that in his frailty, he was strong because his strength came from Christ.
The words *made perfect* in 2 Corinthians 12:9 mean “fully or entirely accomplished or made complete.” Christ’s power is made complete—it is able to fully accomplish its purpose—when His people are weak and depend on Him for strength. When we, like Paul, stop resisting and complaining and let the power of Christ rest on us, we make room to receive countless unexpected blessings from the Lord. By allowing God’s strength to be made perfect in our weakness, we have the opportunity to display God’s glory flawlessly. “The grace and power of God interlock with human lives at the point of mortal weakness,” writes Barnett (op. cit., p. 179\).
Over and over, the Bible gives examples of God’s strength manifesting when His people are weak. [Moses](life-Moses.html), the great leader of Israel, was deeply aware of his human shortcomings (Exodus 4:10\). When the Lord called him to go to Pharaoh, Moses cried, “I’m not adequate. Please send someone else!” But God replied, “Go anyway, Moses, because I will be with you” (see Exodus 4:12–15\).
[Gideon’s](life-Gideon.html) story proves that God can accomplish great things through people who forget about their human weaknesses, trust in God’s strength, and obey His guidance (Judges 6:14–16\). And, of course, our most notable biblical example, Jesus Christ, was “crucified in weakness” but “now lives by the power of God” (2 Corinthians 13:4, NLT).
First Corinthians 1:27 teaches, “But God chose the foolish things of the world to shame the wise; God chose the weak things of the world to shame the strong.” We must never shrink away from God because of our weakness but run to Him, letting Him equip and empower us to accomplish His will. We must remember His promise: “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 40:29–31\).
When we are in a position of need, it allows us to see how much we need God (2 Corinthians 1:9; 3:5; 13:4\). The more aware we are of our weakness, the more God can reveal His power through us: “We now have this light shining in our hearts, but we ourselves are like fragile clay jars containing this great treasure. This makes it clear that our great power is from God, not from ourselves” (2 Corinthians 4:7, NLT).
God’s strength is made perfect in weakness when we put our faith and trust in Him. The Lord’s presence is all we need in times of weakness. His great power and sufficiency rest on us as we find our strength in Him, and He is glorified. We can say with the psalmist, “My flesh and my heart may fail, but God is the strength of my heart and my portion forever” (Psalm 73:26\).
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Is there a difference between sex and gender, biblically speaking?
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Answer
Until the 1950s, the idea of differentiating between sex and gender was completely foreign to the medical and psychological communities. After all, aside from extremely rare instances, every human being has either two X chromosomes, and is therefore biologically female, or an X and a Y chromosome, and is therefore biologically male. It was not until the past decade or so that a distinction between sex and gender became popularized. Popular culture and postmodern psychology, however, do not change the fact that human beings are either XX or XY. No amount of hormone therapy or surgery can change that fact.
Adding to the confusion is the multiplication of alternate gender options that have appeared in recent years. There are now upwards of 50 gender options, including, but not limited to the following: agender, androgyne, androgynous, bigender, cisgender, gender fluid, gender nonconforming, gender questioning, gender variant, genderqueer, non\-binary, pangender, transfeminine, transmasculine, transgender, and transsexual. If those options are not sufficient, many surveys also include choices such as “neither,” “other,” and “none of the above.”
The closest the Bible comes to mentioning gender dysphoria is likely in its condemnation of [transvestitism](cross-dressing-transvestism.html) in Deuteronomy 22:5, its mention of certain men being born [eunuchs](eunuch-eunuchs.html) (born with abnormal sexual function) in Matthew 19:12, or its consistent declaration of the sinfulness of homosexuality (Leviticus 18:22; 20:13; Romans 1:26–27; 1 Corinthians 6:9; 1 Timothy 1:10\).
The Bible nowhere mentions a man believing himself to be a woman, or vice versa. The Bible is explicitly consistent in equating gender with biological sex. Biblically speaking, human beings are male or female. There is no gender spectrum or continuum even hinted at in the Bible.
With that said, the Bible does teach that sin has devastating effects on humanity (Genesis 2:17; 6:5; Judges 17:6; Psalm 51:5; Romans 3:10–23; 8:22\). If, in this fallen world, males can be born eunuchs and a small percentage of people can be born with [hermaphroditism](hermaphrodites.html), then it is reasonable to assume that sin could also impact the aspects of our being that determine sexual attraction and/or gender identity. If people are born with all sorts of other birth defects, it is dubious to claim [gender dysphoria](https://www.gotquestions.blog/gender-dysphoria.html) could not also be a birth defect.
At the same time, sins such as anger and lust, even though they can have a biological component, are still sins. Even if there is a legitimate biological/genetic basis to a certain person’s gender dysphoria, the fact remains that embracing that dysphoria is sinful.
As Christians, we should show grace and compassion to those struggling with [transgenderism](transsexualism-gender-identity-disorder.html). We should never forget that every human being, male or female, is created in the image and likeness of God. We should speak the truth that there are only two genders while also demonstrating love to those struggling with gender dysphoria (see Ephesians 4:15\).
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What is the meaning of the Greek word apostello?
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Answer
The Greek verb *apostello* \[αποστελλω] occurs 132 times in the New Testament. It means to “send away,” “send out,” or “send off.” The noun form is *apostolos*, which means “one who is sent out” and is the origin of the English word *apostle*. It is used throughout the New Testament to refer to persons or things being sent. Morphologically, *apostello* is formed by combining the Greek preposition *apo*, which means “out of” or “from,” and *stello*, which means “to put in order” or “arrange.” Etymologically, *apostello* came to simply mean “send.”
At least 25 verses in the Bible use *apostello* to refer to God “sending” Jesus (see Matthew 10:40; Mark 9:37; Luke 9:48; John 3:17\). Another 28 verses use *apostello* to refer to God or Jesus sending someone or something (see Matthew 10:16; Mark 11:1; Luke 9:2; John 17:18\). In Luke 11:49, Jesus refers to God’s statement, “I will send \[*apostello*] them prophets and apostles \[*apostolos*].”
As a result of the word’s prevalence in the New Testament, *apostello* has been used by many churches, Christian organizations, missions agencies, and causes as part of their name. Every Christian is ultimately a “sent one” (Matthew 28:19–20; Acts 1:8\). We are all sent to proclaim the gospel to the lost and dying world that surrounds us. Whether it is to someplace near or somewhere far away, we are all sent as God’s ambassadors.
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Is “God made Adam and Eve, not Adam and Steve” a good argument against homosexuality?
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Answer
The saying, “God made Adam and Eve, not Adam and Steve” is frequently employed in arguments against [homosexuality](homosexuality-Bible.html). While the statement is absolutely true (see Genesis chapter 2\), is it, in reality, a good line of reasoning against homosexuality?
Saying, “God made [Adam and Eve](Adam-and-Eve-questions.html), not Adam and Steve,” is an argument against homosexuality based on the purpose evident in God’s original design of humanity. A similar argument, phrased something like “God made Adam and Eve, not Adam and Eve and Julie and Teresa,” has been used to contest advocates of polygamy.
Harking back to an original design has some merit in any argument. In interpreting the Constitution, for example, it’s helpful to consider what the ratifiers of the Constitution had in mind when they signed the document—what was the original design of the Bill of Rights? In teaching against divorce, Jesus argued that “it was not this way from the beginning” (Matthew 19:8\). When Paul instituted the rule that men are to hold the teaching positions in a local church, he also pointed back to God’s original design in creation: “For Adam was formed first, then Eve” (1 Timothy 2:13\).
Pointing out that God made Adam and Eve, not Adam and Steve, similarly draws on God’s original design to imply a conclusion. God’s first recorded command to Adam and Eve was to “be fruitful and increase in number” (Genesis 1:28\), and the fulfillment of this command, of course, required a male and a female. For humanity to reproduce and propagate the species, God had to begin with a male and a female—Adam and Eve.
God could *not* have started the world with an “Adam and Steve”; to do so would have forever limited the population of humanity to two. With that said, there is a possible weakness in the “God made Adam and Eve, not Adam and Steve” argument: it could be argued that, once humanity’s population was significantly greater than two, there would be nothing to proscribe “Adam and Steve” and “Adell and Eve” relationships, original design and later commands notwithstanding.
While the “God made Adam and Eve, not Adam and Steve” argument is a pithy one, based on God’s original design, there are stronger biblical arguments against homosexuality. The Bible consistently identifies homosexuality as sinful (Leviticus 18:22; 20:13; Romans 1:26–27; 1 Corinthians 6:9; 1 Timothy 1:10\). It is these passages, not the creation of Adam and Eve per se, that make the clear biblical case that homosexuality is immoral and unnatural. God indeed created Adam and Eve, not Adam and Steve, and that fact supplements the Bible’s other, more overt arguments for why homosexuality is against God’s will.
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Why is there liberty where the Spirit of the Lord is (2 Corinthians 3:17)?
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Answer
For many citizens, liberty is as cherished as life itself, prompting the American revolutionary Patrick Henry to declare, “Give me liberty, or give me death!” The apostle Paul said, “Now the Lord is the Spirit; and where [the Spirit of the Lord](who-Holy-Spirit.html) is, there is liberty” (2 Corinthians 3:17, NKJV). He was likely drawing a connection to Jesus Christ’s words at the start of His ministry when He opened the scroll of Isaiah and read this:
“The Spirit of the LORD is upon Me,
Because He has anointed Me
To preach the gospel to the poor;
He has sent Me to heal the brokenhearted,
To proclaim liberty to the captives
And recovery of sight to the blind,
To set at liberty those who are oppressed;
To proclaim the acceptable year of the LORD” (Luke 4:18–19, NKJV; cf. Isaiah 61:1–2\).
The Greek word translated “liberty” in 2 Corinthians 3:17 means “personal freedom from servitude, confinement, or oppression.” Jesus came to set us free spiritually. To the children of God, Christ says, “So if the Son sets you free, you will be free indeed” (John 8:36\). When a person receives Jesus Christ as Lord and Savior, the Spirit of the Lord takes up residence in that individual (Romans 8:9; 1 Corinthians 12:13; 2 Corinthians 3:18\). Believers are [sealed](Holy-Spirit-seal.html) with the promised Holy Spirit (Ephesians 1:13–14\) and made alive by the Spirit of the Living God (2 Corinthians 3:3, 6\).
Where the Spirit of the Lord is, there is liberty because those who are in Christ—those born of God’s Spirit (John 3:5–6\)—are freed from the [law of sin and death](law-of-sin-and-death.html) (Galatians 4:3–7\). Paul told the Romans, “And because you belong to him, the power of the life\-giving Spirit has freed you from the power of sin that leads to death” (Romans 8:2, NLT; see also Romans 7:4–5\). “We have been released from the law, for we died to it and are no longer captive to its power. Now we can serve God, not in the old way of obeying the letter of the law, but in the new way of living in the Spirit” (Romans 7:6, NLT).
*Liberty* and *freedom* are words Paul often used to sum up the experience of salvation in Christ. He said Christians no longer live in bondage as slaves to sin: “Sin is no longer your master, for you no longer live under the [requirements of the law](not-under-the-law.html). Instead, you live under the freedom of God’s grace” (Romans 6:14, NLT). Paul warned believers not to fall back into slavery to the law: “So Christ has truly set us free. Now make sure that you stay free, and don’t get tied up again in slavery to the law” (Galatians 5:1, NLT).
In Jesus Christ, believers are set free from the guilt, influence, and punishment of sin (Romans 8:1–6\). Jesus is “the truth” (John 14:6\), and He told His hearers who believed in Him, “You will know the truth, and the truth will set you free” (John 8:32, NLT).
The biblical concept of liberty is quite different from the world’s idea of freedom. Christian liberty is not the worldly freedom to do whatever we want. Such freedom inevitably leads to another kind of slavery—that of serving our own passions and lusts (see 2 Peter 2:19\). But where the Spirit of the Lord is, there is the liberty to deny the flesh and our own selfish desires for the purpose of obeying God, pleasing Him, and bringing glory to His name (Romans 6:16–18; 1 Corinthians 7:22–23\).
The ultimate liberty is freedom from death through the gift of eternal life in Jesus Christ (John 17:2–3; 1 John 5:11–12\). Believers can live free from the fear of death and the sting of death because our Lord Jesus Christ gives us victory over these foes (1 Corinthians 15:53–57\).
Before we received the Spirit of the Lord, our lives were characterized by servitude to sin, the law, and death. Now that we are alive in Christ and filled with the Holy Spirit, we have a new life (2 Corinthians 5:17; Romans 6:4\). We are set free to serve God in the fullest sense of liberation. One game\-changing, life\-transforming aspect of our spiritual freedom is knowing that this present world is not our real home (Hebrews 11:13; 13:14; Philippians 3:20; 1 Peter 2:11; 1 John 2:15–17\). There is liberty where the Spirit of the Lord is because, as God’s children, we live with the future expectation of glory. We have God’s promise of freedom from death and decay in our eternal heavenly home (Romans 8:21\).
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Why is the tribe of Dan missing from the 144,000 in Revelation chapter 7?
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Answer
Revelation 7:4–8 lists 144,000 “sealed” or protected servants of God who will minister during the tribulation of the end times. The sealed comprise 12,000 individuals from each of the [twelve tribes of Israel](twelve-tribes-Israel.html): Judah, Reuben, Gad, Asher, Naphtali, Manasseh, Simeon, Levi, Issachar, Zebulun, Joseph, and Benjamin. For some reason, the tribe of Dan is not listed; in its place is Manasseh, which is one of the two tribes that came from Joseph.
The Bible does not tell us why the tribe of Dan is excluded from the list of the twelve tribes in Revelation 7\. However, some background information about the twelve sons of Jacob and the twelve tribes of Israel might provide some clues. First, a brief history of the twelve tribes:
The twelve tribes of Israel came from the twelve sons of Israel—*Israel* being the name that God gave Jacob (Genesis 32:28\). Jacob’s twelve sons were Reuben, Simeon, Levi, Judah, Dan, Naphtali, Gad, Asher, Issachar, Zebulun, Joseph, and Benjamin (Genesis 35:23–26; Exodus 1:1–4; 1 Chronicles 2:1–2\). The progeny of those twelve sons comprised the twelve tribes of Israel.
In the time of Joshua, when Israel inherited the [Promised Land](Promised-Land.html), Levi’s descendants did not receive a territory for themselves (Joshua 13:14\). Instead, they had priestly duties and took care of the tabernacle. The Levites were given several cities scattered throughout the land. To fill out the twelve allotments, Joseph’s tribe was divided in two—Jacob had adopted Joseph’s two sons, Ephraim and Manasseh, essentially giving Joseph a double portion for his faithfulness in saving the family from famine (Genesis 47:11–12\). In this arrangement, the tribes given territory in the Promised Land were Reuben, Simeon, Judah, Dan, Naphtali, Gad, Asher, Issachar, Zebulun, Benjamin, Ephraim, and Manasseh. In some places in Scripture, the tribe of Ephraim is referred to as the tribe of Joseph (e.g., Numbers 1:32–33\).
After King Solomon died, Israel [split into two kingdoms](Israel-Northern-Southern-kingdoms.html). Judah, to the south, included the tribes of Judah and Benjamin. The other tribes combined to make the kingdom of Israel in the north. In the ensuing years, many Israelites in the north emigrated to Judah in the south to flee the apostasy in their homeland (see 2 Chronicles 11:16; 15:9\). Eventually, the northern kingdom of Israel was destroyed by the Assyrians, and most of the Israelites were either killed or deported; it’s likely that many of the Israelites who remained migrated to the southern kingdom of Judah, as many of the faithful before them had.
Jesus was from Judah, Paul was from Benjamin, Anna was from Asher, and John the Baptist was a Levite, but, since the Diaspora in AD 70, identifying the tribe of any given Jew is more difficult. During the tribulation, when most of the world is following the Antichrist, [144,000 Jews](144000.html) will be sealed by God—12,000 from each tribe—for special service. God has kept track of the tribes, and He knows who is who. The tribes with sealed individuals are listed in Revelation 7:5–8, but it is not the same list as found in Joshua 13—22\. The sealed tribes in the end times include Manasseh and Ephraim (under Joseph’s name). But Dan is not included. No explanation is given as to why.
There are some other details of the history of the [tribe of Dan](tribe-of-Dan.html) that might help explain why Dan is missing from the list of sealed tribes in Revelation. Judges 18:1–31 tells the story of the people of Dan falling into gross idolatry. Also, the Danites did not like the territory allotted to them near the Mediterranean Sea—the Amorites and Philistines gave them trouble—so they sent out spies to find a better area. In the north, the Danites learned of an area inhabited by a peaceful group of people, whom the Danites proceeded to wipe out; they then moved the entire tribe up to that region, just south of present\-day Lebanon. There they established their main city and called it Dan.
Later, in the divided kingdom, the people of Dan were part of the northern kingdom of Israel. King Jeroboam I established two pagan worship centers, one in Bethel and one in Dan (1 Kings 12:25–33\). Sadly, this man\-made worship at Dan, centered on a golden calf, became one of Dan’s lasting legacies.
Skipping ahead to Revelation 7, all the tribes of Israel are mentioned in the end\-times tribulation except for Dan. Commentators through the centuries have proposed the following reasons for why the tribe of Dan is not included in the list:
• Dan’s historical embrace of idolatry and immorality leads to a disqualification for service during the end times.
• The Antichrist will come from the tribe of Dan (based on certain readings of Genesis 49:17; Deuteronomy 33:22; and Jeremiah 8:16\).
• By the time of Solomon, the tribe of Dan had assimilated with the neighboring Phoenicians (as 2 Chronicles 2:14 may hint at) and so lost their national identity.
• The tribe of Dan, once the second\-most populous tribe, declined in numbers and influence until, by Ezra’s time, it had been totally wiped out. This would explain why Dan is not listed among the tribes in 1 Chronicles 4—7 or in Revelation 7\.
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How does sin separate us from God?
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Answer
A simple way to define [*sin*](questions_sin.html) is “the act of going against God and His ways” (Romans 3:23\). It makes sense that, when we are going against something, we are separate from it. By definition, then, sin separates us from God.
Since God is the creator and giver of life, to be separate from Him means to be experiencing death (Romans 6:23; Ephesians 2:1\). The Bible describes the unrepentant: “They are darkened in their understanding and separated from the life of God because of the ignorance that is in them due to the hardening of their hearts” (Ephesians 4:18\). Sin hardens us. Ongoing sin is a series of decisions, each one choosing against God’s authority in our lives and substituting our own. Those decisions create a wall between us and our Creator because we cannot have two masters. Jesus said we “will hate the one and love the other” (Matthew 6:24\). Not only are we separate from God when we are ruled by sin; we are His enemies (Colossians 1:21\). This separation from God created by sin dooms us to an eternity away from Him—except for one thing: Jesus Christ came into the world to save sinners (1 Timothy 1:15\).
The separation exists because God is perfect and we are not. The universe He created was perfect. The human beings He made in His own image were perfect until sin messed it all up (Genesis 1:27, 31; 3:1–24\). The moment Adam and Eve sinned, their “eyes were opened” (Genesis 3:7\), and they knew that a separation had occurred; something had come between them and God. They became aware of sin and its consequences. Part of God’s perfection is His perfect justice, and justice demands that sin be reckoned with. To overlook the sin would not be just, so the sin stood between humanity and the righteous Judge.
In an act that foreshadowed God’s ultimate plan, He killed a perfect animal in the Garden of Eden and covered Adam and Eve’s nakedness with its skin (Genesis 3:21\). God counted the blood of that [substitute](substitutionary-atonement.html) as payment for the man’s sin. Without the shedding of innocent blood, there could be no forgiveness, and mankind would be eternally separated from God (Hebrews 9:22\). Jesus Christ’s shedding of His blood on the cross was an intentional act that would forever bridge the separation between mankind and God. “Whoever believes in him shall not perish but have eternal life” (John 3:16; cf. John 3:17–18\). God counts the blood of His Son as sufficient payment for the debt we owe. When we trust in Jesus as our personal Lord and Savior, God closes the gap that yawned between us (2 Corinthians 5:21; Colossians 2:13–15\).
However, even as Christians, our sin can continue to separate us from God’s fellowship. Sin is like a dark curtain pulled over a sunny window. The sun is still there, but the curtain creates a separation from its warmth and light. Repentance lifts the curtain and restores the relationship we once enjoyed (1 John 1:9\). Any unconfessed sin in the life of a follower of Jesus can create a sense of separation from God. God does not leave us, but the light and warmth of fellowship was cut off when we chose sin. We do not lose our salvation, because Jesus paid our debt in full. But we can lose the love, joy, and peace of the Holy Spirit when we persist in living apart from God.
King David felt such a separation when he sinned. He lusted after [another man’s wife](David-and-Bathsheba.html), slept with her, and then had her husband killed to cover up his sin (2 Samuel 11\). God was displeased with David’s actions and sent Nathan the prophet to confront him (2 Samuel 12\). Although David sinned greatly, he repented thoroughly. Psalm 51 is David’s cry of repentance to the Lord. He suffered consequences because of his sin. The infant conceived in that adulterous union died as a part of David’s judgment (2 Samuel 12:15–25\). But when David repented, the separation his sin had created was gone. When we sin and God confronts us, we should not defend, justify, or excuse our transgression. We must [repent](how-to-repent.html) of it and let the forgiveness of God restore us to fellowship with Him.
For every human problem, God has a solution. Even though we created the problem, God rescues us when we call on His name (Proverbs 18:10; Romans 8:28–30\). Separation from God does not have to define our relationship with Him. We can confess our sin, trust in His offer of salvation through faith in His Son, and accept the full pardon Jesus’ sacrifice provides (Isaiah 43:25; Psalm 103:12; John 1:29; Hebrews 8:12\). Sin separates us from God, but the grace and mercy of Jesus restores anyone who will receive Him as Lord of their lives.
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What does it mean that we should think on whatever is pure (Philippians 4:8)?
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Answer
The apostle Paul recognized the incredible power of our thought life. He understood that the way we think determines how we feel and how we live. When we [guard our hearts](guard-your-heart.html) with right thinking, we develop healthier attitudes that lead to righteous living. For this reason, in Philippians 4:8, Paul prescribed an inventory of virtues to occupy the believer’s mind: “Finally, brothers and sisters, whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable—if anything is excellent or praiseworthy—think about such things.”
What does it mean to think on whatever is pure? According to one commentary, the words *think on* or *think about* mean “to ponder, to give proper weight and value to, and to allow the resultant appraisal to influence the way life is to be lived” (Motyer, J. A., *The Message of Philippians*, InterVarsity Press, 1984, p. 212\). The word *pure* here means “holy” in the sense of “moral purity.”
Thinking on whatever is pure entails filling our minds with thoughts that are innocent, virtuous, clean, not contaminated by anything evil, and free from every defilement. Pure thinking should infuse every area of our lives, including what we watch, read, and do. Our thoughts of a sensual nature, morality, ethics, spirituality, and worship all need to be characterized as pure. Thinking about whatever is pure will lead us away from sin, guilt, and shame and closer to God.
Jesus said it’s not exterior things that make us impure but what’s on the inside—that which comes out of the heart: “It’s not what goes into your body that defiles you; you are defiled by what comes from your heart” (Mark 7:15\). We must hide the pureness of God’s Word securely in our hearts to keep from sinning against God (Psalm 119:11\). We do this by [reading](why-read-Bible.html) His Word, [memorizing](memorize-Bible-verses.html) it, and [meditating](meditate-on-Gods-Word.html) on it day and night.
The psalmist declared, “The words of the LORD are pure words, like silver refined in a furnace on the ground, purified seven times” (Psalm 12:6, ESV; cf. 119:140\). Psalm 119:9 asks and answers, “How can a young man keep his way pure? By guarding it according to your word” (ESV). Continually reflecting on the Word of God is one of the most valuable ways we can guard our hearts and ensure we are thinking on whatever is pure (Psalm 19:8\).
To consistently think on whatever is pure, believers must “take captive every thought to make it obedient to Christ” (2 Corinthians 10:5\). Paul teaches, “To the pure, all things are pure, but to those who are corrupted and do not believe, nothing is pure. In fact, both their minds and consciences are corrupted” (James 3:17, ESV).
Paul taught the Ephesians that, before salvation, their thoughts were “full of darkness” (Ephesians 5:8\). The unsaved wander far from God because their minds are hardened and closed to Him (Ephesians 4:18\). Unbelievers have “no sense of shame. They live for lustful pleasure and eagerly practice every kind of impurity” (Ephesians 4:19, NLT). But Christians “throw off the old sinful nature and former way of life, which is corrupted by lust and deception,” and allow the Holy Spirit to renew their thoughts and attitudes (Ephesians 4:22–23, NLT).
Paul’s encouragement to think on whatever is pure has the goal of producing purity of thought, purpose, words, and actions. To the spiritual leader, Paul said, “Keep yourself pure” (1 Timothy 5:22\). The apostle desired to present his spiritual children “as a pure bride to one husband—Christ” (2 Corinthians 11:2, NLT).
The apostle John also urged God’s children—those who longed to see Jesus face to face—to “keep themselves pure, just as he is pure” (1 John 3:3, NLT). Whenever we find ourselves drifting from God, we ought to pray like David, “Cleanse me with hyssop, and I will be clean; wash me, and I will be whiter than snow. . . . Create in me a pure heart, O God, and renew a steadfast spirit within me” (Psalm 51:7–10\). The Christian’s entire way of life ought to be a never\-ending quest to stay pure, “for he chose us in him before the creation of the world to be holy and blameless in his sight” (Ephesians 1:4\).
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What does God mean when He says, “I will have mercy on whom I will have mercy” (Exodus 33:19)?
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Answer
After the Israelites sinned against God by worshipping the [golden calf](golden-calf.html), the Lord was ready to send them to the Promised Land on their own without Him (Exodus 33:3\). But Moses interceded for the people (Exodus 33:12–17\). During his private meeting with Yahweh, Moses asked God for assurances, one being, “Please, let me see Your glory” (Exodus 33:18, CSB). God answered, saying, “I will cause all my goodness to pass in front of you, and I will proclaim my name, the LORD, in your presence. I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion” (Exodus 33:19\).
Ever the faithful mediator, Moses asked God not to destroy the Israelites but to stay with His people to lead them to the Promised Land. God agreed to live among them and come down to them in glory in His [tabernacle](tabernacle-of-Moses.html). The Lord promised Moses, “I will indeed do what you have asked, for I look favorably on you, and I know you by name” (Exodus 33:17, NLT).
Moses, who had already received glimpses of God’s glory at the [burning bush](burning-bush.html) (Exodus 3:1–22\), on the mountaintop (Exodus 24:15–18\), and at the tent of meeting (Exodus 33:12–23\), asked to see more. He wanted a greater revelation of God’s glory. The Lord’s answer was part yes and part no. God was willing to show all of His divine goodness to Moses. He was pleased to call out His sacred name, Yahweh, before Moses. And He was ready to reveal His sovereign mercy and compassion to Moses. God would show as much of Himself as Moses was able to bear, but there were limits. If Moses were to see a complete revelation of God’s glory, it would be so overwhelming that it would destroy him (Exodus 33:20\).
By not fully answering Moses’ request, God was in actuality exhibiting [mercy](definition-of-mercy.html) and compassion toward Moses. When He said to Moses, “I will have mercy on whom I will have mercy” in Exodus 33:19, the Lord meant that He shows mercy freely to anyone He chooses. The New Living Translation renders the meaning of the verse more explicitly: “I will show mercy to anyone I choose, and I will show compassion to anyone I choose.”
Demonstrating mercy is one way God reveals His glory. The word *mercy* in Exodus 33:19 means “kindness, compassion, and forgiveness.” When God said, “I will have mercy on whom I will have mercy,” He meant that He would show kindness, compassion, and forgiveness to anyone He chooses.
God’s mercy—His wondrous compassion—leads Him to forgive sinners and withhold the punishment that is justly deserved. After the Lord graciously led the Israelites out of slavery in Egypt, through the Red Sea, and toward the Promised Land, they responded by revolting against God. Yet, because of the favor obtained through their mediator, Moses, God was pleased to lavish His mercy on them.
Exodus 33:19 is quoted in the New Testament by the apostle Paul in reference to the sovereignty of God: “For God said to Moses, ‘I will show mercy to anyone I choose, and I will show compassion to anyone I choose’” (Romans 9:15, NLT). Paul meant that God’s freedom is absolute. It is essential to understand that, before God, humans have no rights or privileges. We have no claim of our own to God’s mercy. That is why the concept and outworking of mercy are so crucial for sinners.
“I will have mercy on whom I will have mercy” means God’s freedom to demonstrate mercy is not limited by anything but His own divine choice. God does not show mercy because humans deserve it. The Lord’s favor cannot be earned by status, social class, or works of righteousness—otherwise, it would not be mercy.
The Lord said He had mercy on Israel because He was pleased with their mediator, the prophet Moses: “I will do the very thing you have asked, because I am pleased with you” (Exodus 33:17\). God chose to extend the grace, favor, and love that He had for Moses to the children of Israel. The people were spared, by divine choice, through the merits of Moses, their mediator. This act was a foreshadowing of our basis of salvation in Christ.
Humans cannot be saved based on their own efforts (Ephesians 2:8–9\). The Bible says we are too sinful to merit salvation (Isaiah 64:6; Romans 3:10, 23; Psalm 143:2\). Our salvation hinges on the pleasure God takes in our [Mediator](Jesus-mediator.html)—the person of Jesus Christ, God’s Son and our Savior (Hebrews 9:15; Galatians 2:16\). Since God is pleased with Jesus (Matthew 3:17; 17:5\), He is pleased with anyone who trusts in Him for salvation. Jesus is our Mediator, accomplishing for us what Moses did for Israel, only in perfection.
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What does it mean that someone was gathered to his people?
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Answer
The phrase *gathered to his people* is an ancient way of referring to death. The death of Abraham is described this way: “Then Abraham breathed his last and died at a good old age, an old man and full of years; and he was gathered to his people” (Genesis 25:8\). The New Living Translation is less idiomatic, simply saying that Abraham “joined his ancestors in death.”
Other persons in the Bible whose death is described as being “gathered to his people” include Ishmael (Genesis 25:17\), Isaac (Genesis 35:29\), Jacob (Genesis 49:33\), Aaron (Numbers 20:24\), and Moses (Numbers 27:13\). A related idiom is found in Genesis 15:15, where God tells Abram, “You shall go to your fathers in peace; you shall be buried in a good old age” (ESV). In Genesis 47:30, Jacob speaks of a future time when he would “rest” (CSB) or “lie down” (NASB) with his fathers. *Go to your ancestors*, *gathered to your people*, and *rest with your fathers* are all poetic, periphrastic references to physical death.
Some speculate that *gathered to his people* is a reference to the remains of the deceased being taken to a family burial site. In some cases, this could be its primary meaning. However, there are other cases in which the “gathering” cannot refer to a physical location: Abraham, Moses, and Aaron were all buried far from where their ancestors were, yet they are all said to have been “gathered to their people.”
A better view is that *gathered to his people* refers to joining past generations in death. Biblically, it also refers to the gathering of the spirits of the dead in one place in the afterlife—that place being [Sheol](sheol-hades-hell.html). The biblical patriarchs knew that the grave awaited them, just as it had awaited all their ancestors before them, but they also knew that there was an existence beyond the grave. The consistent teaching of Scripture is that there is [life after death](is-there-life-after-death.html): “The dust returns to the ground it came from, and the spirit returns to God who gave it” (Ecclesiastes 12:7\). This truth is implied in the Hebrew idiom *gathered to his people*.
Another teaching that can be inferred from *gathered to his people* is that, even after death, souls retain their individuality. When he died, Isaac did not cease being Isaac; rather, his spirit or soul was taken to another place where his ancestors had already gone. Isaac was not joining an impersonal collective or some kind of cosmic consciousness—he was joining a crowd of individual people he knew.
Note, in Genesis 15:15, in His words to Abram, “You . . . will go to your ancestors in peace and be buried at a good old age,” that God alludes to both Abram’s spiritual fate *and* his physical fate. Abram’s spirit would go to be with his ancestors; meanwhile, his body would be buried.
God’s plan is not to leave the body and soul separated forever. We will all one day be “gathered to our people,” but the Bible promises [resurrection](when-resurrection.html): “Multitudes who sleep in the dust of the earth will awake: some to everlasting life, others to shame and everlasting contempt” (Daniel 12:2\). For those who, like Daniel, are justified by faith, the resurrection will be a blessed event. They, like Daniel, have this promise: “You will rest, and then at the end of the days you will rise to receive your allotted inheritance” (Daniel 12:13\).
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What is the significance of Sardis in the Bible?
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Answer
Sardis is one of the [seven churches of Asia](seven-churches-Revelation.html) mentioned in the book of Revelation. Jesus told the apostle John, “Write on a scroll what you see and send it to the seven churches: to Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia and Laodicea” (Revelation 1:11\). Jesus also gave John specific messages for each of the churches.
Sardis, in west\-central Asia Minor, was the capital of the ancient kingdom of Lydia and a wealthy and important commercial trading center. As a pagan city, Sardis was home to the well\-known temple of Artemis, which still exists today in ruins. The church at Sardis was surrounded by paganism and idolatry but failed to stand out amidst the darkness. Although they appeared spiritual on the outside, Jesus knew their hearts. He rebuked them by stating, “I know your deeds; you have a reputation of being alive, but you are dead” (Revelation 3:1\). Falling prey to a similar sin as the Pharisees, they were like whitewashed tombs: clean and white on the outside, but dead on the inside (Matthew 23:27–28\).
Jesus offered a warning to the church at Sardis, reminding them of His judgment if they failed to “wake up” spiritually: “I know your deeds; you have a reputation of being alive, but you are dead. Wake up! Strengthen what remains and is about to die, for I have found your deeds unfinished in the sight of my God. Remember, therefore, what you have received and heard; hold it fast, and repent” (Revelation 3:1–3\). There was more work to do, and He would bring judgment swiftly upon the church of Sardis if they remained in their spiritual deadness. Using similar wording and imagery to descriptions of His second coming, Jesus said He would come “like a thief” at an unknown time to bring judgment upon Sardis unexpectedly. In prior history, the city of Sardis had been conquered by the Persians and the Romans, events that provided illustrations of Jesus’ sudden judgment on the church. Sardis’s congregation needed to heed Jesus’ command to remember, hold fast, and repent (Revelation 3:3\).
Jesus commended the few in Sardis “who have not soiled their clothes” (Revelation 3:4\). He promised a blessing on the undefiled: “They will walk with me, dressed in white, for they are worthy” (Revelation 3:4\). Others could do the same: “The one who is victorious will, like them, be dressed in white. I will never blot out the name of that person from the book of life, but will acknowledge that name before my Father and his angels” (Revelation 3:4\). This verse does not mean that people can lose their salvation—the promise is that the names of those who trust in Christ can *never* be erased from the book of life (see also John 10:28\). Although the church of Sardis received no communal commendation from the Lord, they still had a hope and a promise. Jesus urged them to wake up from their deadness, promising He would be faithful.
The message of Him “who holds the seven spirits of God and the seven stars” was applicable to the church of Sardis and is still relevant today (Revelation 3:1\). Many churches in the present time could be viewed as “spiritual” for their multiple programs, large crowds, and well\-structured services. But it’s possible for a church to have the appearance of life while in reality being spiritually dead. Modern churches may need to take a careful spiritual inventory and “strengthen the things which remain, that are ready to die” (Revelation 3:2, NKJV). Those who are experiencing spiritual death and unfruitfulness should listen to Christ’s words to the church of Sardis and complete their duty before God.
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What does “be not far from me” mean in Psalm 22:11?
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Answer
Psalm 22 follows the typical pattern of a “prayer for help” or “complaint psalm.” Like many others in this classification (see Psalm 2:1; 10:1; 13:1–2; 52:1; 74:1\), the psalmist cries to God for help but feels abandoned because God does not answer him. In Psalm 22, David acknowledges the Lord’s presence from the moment of his birth and then appeals to God to stay close to him now: “On you was I cast from my birth, and from my mother’s womb you have been my God. Be not far from me, for trouble is near, and there is none to help” (Psalm 22:10–11, ESV).
Amid his suffering and trouble, David knows that no one else but God can help him. His appeal echoes that of [Job](life-Job.html) in the time of his misery and pain: “Your hands shaped me and made me. Will you now turn and destroy me? Remember that you molded me like clay. Will you now turn me to dust again?” (Job 10:8–9\).
“Be not far from me,” or, stated positively, “come close to me,” is a classic lament found throughout the Psalms: “O God, don’t stay away. My God, please hurry to help me” (Psalm 71:12, NLT). In Psalm 38:21–22, the psalmist prays, “Do not abandon me, O LORD. Do not stand at a distance, my God. Come quickly to help me, O Lord my savior” (NLT; see also Psalm 35:22\).
David’s situation in Psalm 22 is a prophetic foreshadowing of Jesus Christ’s suffering and death. David’s anguished complaint begins like this: “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’s outcry mirrors the Lord’s very [words from the cross](forsaken-me.html): “About three in the afternoon Jesus cried out in a loud voice, ‘Eli, Eli, lema sabachthani?’ (which means ‘My God, my God, why have you forsaken me?’)” (Matthew 27:46\).
David seeks God’s help but receives no immediate answer. Again in Psalm 22:19, David prays, “But you, LORD, do not be far from me. You are my strength; come quickly to help me.” The Lord’s apparent delay in responding causes David to feel as if God is far off. Like so many other psalms, this one movingly expresses the familiar emotions people experience when they are alone and afflicted. We may know in our heads that God is near. We have felt His presence all of our lives, yet we pray, “Be not far from me, Lord,” because, right at that moment, God seems distant.
Jesus Himself joined with the multitude of believers on earth in their lonely affliction. He became one with us in our suffering. He, too, cried out to God, “Why have you forsaken me?” Therefore, we should not feel ashamed to plead with God, “Do not keep silence. O Lord, do not be far from me” (Psalm 35:22, NKJV). If God did not mind such pleas from David, Job, and His very own Son, then He will not mind when we are honest and vulnerable as we come to Him in our moments of deep need.
In English, “be not far from me” might be more naturally expressed, “keep close to me” or “stay near me.” David often acknowledges the nearness of God in his prayers: “The LORD is near to all who call on him, to all who call on him in truth” (Psalm 145:18; see also Psalm 119:151; 34:18\). Even in his darkest despair, David knows that, in reality, God is close at hand: “For he \[the Lord] has not ignored or belittled the suffering of the needy. He has not turned his back on them, but has listened to their cries for help” (Psalm 22:24, NLT). David perseveres, and before the end of his prayer, his heart is lifted in confident worship. He is able to confess that “all who seek the LORD will praise him. Their hearts will rejoice with everlasting joy” (Psalm 22:26, NLT).
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What is the significance of Gath in the Bible?
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Answer
Gath, along with [Ashdod](Ashdod-in-the-Bible.html), [Ashkelon](Ashkelon-in-the-Bible.html), [Gaza](Gaza-in-the-Bible.html), and Ekron, is one of five major cities belonging to the [Philistines](Philistines.html) before Israel conquered them (Joshua 13:3, 1 Samuel 5:7–10; 6:17\). The word *Gath* means “winepress.” Although scholars are not certain of its exact location, Gath was situated somewhere on the border between Judah and Philistia (1 Samuel 21:10; 1 Chronicles 18:1\).
The [Anakim](Anakim.html), a race of giants left over from the earlier Canaanite population, settled in Gath after [Joshua](life-Joshua.html) drove them out of the Promised Land (Joshua 11:22\). Gath is known primarily as the home of the [giant Goliath](how-tall-was-Goliath.html) who was killed by an unlikely hero named David (1 Samuel 17:4\). Later in his life, [David](life-David.html) led a series of battles against the Philistines; in those skirmishes, four giants who lived in Gath were killed (2 Samuel 21:22\), including one described as “a man of great stature, who had six fingers on each hand, and six toes on each foot, twenty\-four in number, and he also was descended from the giants” (2 Samuel 21:20, ESV).
When the Philistines defeated the Israelites in the time of [Eli](Eli-in-the-Bible.html), they captured the ark of the covenant and took it back to Ashdod and placed it in their pagan temple, next to their image of [Dagon](who-Dagon.html). After God broke the image of Dagon and afflicted the people of Ashdod with [tumors](emerods.html), they sent the ark of the covenant to Gath, but trouble soon followed: “After they had moved it, the Lord’s hand was against that city, throwing it into a great panic. He afflicted the people of the city, both young and old, with an outbreak of tumors” (1 Samuel 5:9\). The people of Gath demanded the ark be moved yet again. Eventually, the people of Philistia sent the ark back home to Israel.
Years later, Gath became a refuge for David when he fled from King Saul, who was trying to kill him (1 Samuel 21:10¬–15; cf. Psalm 56\). King Achish of Gath was wary of David, having heard about his accomplishments in battle. Fearing for his life, David pretended to be insane so that the Philistine king would send him away (1 Samuel 21:12–13\).
Later, after more confrontations with [King Saul](life-Saul.html), David once again fled to Gath, saying, “One of these days I will be destroyed by the hand of Saul. The best thing I can do is to escape to the land of the Philistines. Then Saul will give up searching for me anywhere in Israel, and I will slip out of his hand” (1 Samuel 27:1\). David and six hundred men and their families went to Gath and settled there, and Saul stopped his pursuit. David then asked the king to assign him a country town rather than live in the royal city of Gath. The king gave David the town of Ziklag, which became his home base for almost a year and a half as he raided other Canaanite territories. David led the king to believe he was attacking Israelites, and so fostered the king’s trust (1 Samuel 27:8–12\). Gath is also noteworthy for being the home of a band of Gittites loyal to David in later life (2 Samuel 15:18\).
David’s connection with Gath is reflected in his words in 2 Samuel 1:20\. After learning that King Saul and his son Jonathan had been killed in battle, David cried, “Tell it not in Gath,” because he did not want the Philistines celebrating this tragedy. Despite Saul’s venom against David, David still respected him as the one God had appointed king over Israel (1 Samuel 24:5–7; 26:8–11\). He cried, “Daughters of Israel, weep for Saul, who clothed you in scarlet and finery, who adorned your garments with ornaments of gold” (2 Samuel 1:24\). David mourned for Saul’s son, too: “I grieve for you, Jonathan my brother; you were very dear to me” (2 Samuel 1:26\). The deaths of Saul and Jonathan were not a moment for celebration, but for grief. This was not news to be spread, “lest the daughters of the Philistines be glad, lest the daughters of the uncircumcised rejoice” (2 Samuel 1:20\).
David’s words to “tell it not in Gath” (2 Samuel 1:20\) reflect his desire to bring honor, not dishonor, to the Lord and His people. Christians should take this to heart and make sure they are always seeking to glorify the Lord (1 Corinthians 10:31\).
While Gath proved to be a safe haven of sorts for David in times of need, it was ultimately enemy territory. Gath and its idolatry represented all that was antithetical to the nation of Israel, just as the Bible presents this world’s system as all that is opposite to God’s will for His people (1 John 2:15–17\). The earth is our home for now, but we are called to live in this world as sojourners and ambassadors, not participating in the world’s evil but understanding that our true citizenship is in heaven (Philippians 3:20\). All the while, we invite others to join us in heaven through faith in Jesus Christ (Matthew 28:19–20; 2 Corinthians 5:16–21; 1 Peter 3:14–17; John 3:16–18\).
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What is repentance from dead works in Hebrews 6:1?
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Answer
In the [book of Hebrews](Book-of-Hebrews.html), the author sounds several warnings about false faith and addresses the problem of immaturity among believers who had formerly followed Jewish customs. Although these believers should have been at a higher level of maturity, to the point that they should have been teachers themselves, they were still infants in the faith and were slow to learn (Hebrews 5:11–14\). The author of Hebrews urges these believers, “Therefore let us leave the elementary doctrine of Christ and go on to maturity, not laying again a foundation of repentance from dead works and of faith toward God, and of instruction about washings, the laying on of hands, the resurrection of the dead, and eternal judgment” (Hebrews 6:1–2, ESV). Instead of being focused on the “elementary teachings” of the faith, these believers needed to move on to [spiritual maturity](spiritual-maturity.html).
The “dead works” to be repented of are works performed by those who are “separated from the life of God” (Ephesians 4:18\). These works may be religious in nature, but they are “dead” in that they cannot bring spiritual life. Such works may appear virtuous and even sincerely pious, but they are not rooted in faith in Christ or love of God and so are useless in terms of [salvation](plan-of-salvation.html) and eternal life. Repenting of one’s own works is foundational to trusting Christ and is thus called an “elementary doctrine” of Christ (Hebrews 6:1\).
In the context of the book of Hebrews, the specific dead works to which the author refers are the Levitical rituals that the professing Jewish Christians had trusted in before salvation in Christ. Offering sacrifices and performing rituals never saved anyone, but rather served to make a person ceremonially clean: “For if the blood of goats and bulls, and the sprinkling of defiled persons with the ashes of a heifer, sanctify for the purification of the flesh, how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our conscience from dead works to serve the living God” (Hebrews 9:13–14, ESV). Note the reference to “dead works” in this passage as well—this time clearly linked to the works of the law.
The law pointed to the need for Christ (Galatians 3:24\) and served a vital purpose of revealing the presence of sin in people’s lives (Romans 7:7; 1 Timothy 1:8–11\). The first\-century Jewish followers of Jesus had already turned from their trust in Levitical works to trust in Christ’s death and resurrection. In their pursuit of spiritual maturity, they did not need to keep returning to that basic teaching of the faith. It was time to move on.
The Mosaic Law laid the foundation for the Christian faith, and those who had formerly kept the law needed to move on to embrace the truth of God’s revelation in Christ. If these professing Jewish Christians parked themselves on the “foundation of repentance from dead works,” then they would cease maturing in their faith. The “elementary truths of God’s Word” they were to move beyond also included “faith in God, instruction about cleansing rites, the laying on of hands, the resurrection of the dead, and eternal judgment” (Hebrews 6:1–2\). All these teachings were learned under the Old Covenant; it was now incumbent upon the Jewish Christians to move on to the fuller teaching of Christ under the New Covenant. The writer of Hebrews was encouraging these believers to press on in faith in Jesus Christ—the [fulfillment of the law](abolish-fulfill-law.html)—not to return to the law, which he warns against in Hebrews 6:4–6\. The Jewish believers needed to see the law as the foundation it was, to recognize it as a shadow and symbol that pointed to the reality in Christ. Jesus had fulfilled the law and given them something better (Hebrews 8—10\). As they [grew in the faith](Christian-grow-faith.html), they could partake of the “solid food” available to them (Hebrews 5:12–14\).
Just like the Christians in the book of Hebrews, we can become stagnated in the faith and fail to grow. Instead of focusing solely on the basic tenets of the faith, all Christians should seek to “grow in the grace and knowledge of our Lord and Savior Jesus Christ” (2 Peter 3:18\). The first step of faith is to stop trying to please God with dead works, rituals, and hollow forms of religion. Trying to keep the law cannot save anyone (Romans 3:10, 20; Ephesians 2:8–9\). Like the first recipients of the book of Hebrews, we should move on to maturity in Christ: “And so, God willing, we will move forward to further understanding” (Hebrews 6:3, NLT).
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What does it mean to dwell in the “shadow of the Almighty” (Psalm 91:1)?
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Answer
In one of the most uplifting passages of Scripture, we have this reassurance: “He who dwells in the shelter of the Most High will abide in the shadow of the Almighty” (Psalm 91:1, ESV). To dwell in the shadow of the Almighty is to live under the promise of God’s protection.
The word *dwell* means “to live in or be an inhabitant of.” *Shelter* refers to “a hiding place, covering, or protection.” *Shadow* suggests “shade, comfort, protection, and defense.” And *abide* means “lodge, live, spend the night.” The language of Psalm 91:1 speaks of someone who is wholly comfortable and accepted into the household and community life of the Most High God.
[*Most High*](God-Most-High.html) is a title for God that effectively levels every threat. This name stresses God’s supreme power as the sovereign ruler of the world. [*Almighty*](God-Almighty.html) or *Shaddai* is the name that upheld the wandering patriarchs (Exodus 6:3\). As the Almighty, God is fully capable of accomplishing all of His promises.
Dwelling in the shadow of the Almighty is the everyday experience of someone who, although persecuted or threatened by danger, is thoroughly at home in the protection, comfort, and safety of Yahweh, the God of absolute power. This person declares of the Lord: “He alone is my refuge, my place of safety; he is my God, and I trust him” (Psalm 91:2, NLT).
Psalm 91 does not provide immunity from life’s threats. It does not promise God’s protection *from* danger and trouble; it offers the promise of God’s protection *amid* hardship and peril.
The theme of Psalm 91 focuses a spotlight on [absolute trust](trust-God.html) in God and loyalty to Him. This kind of trust suggests intimate friendship with God. It is this sort of loving relationship that inspires the psalmist to say, “How precious is your steadfast love, O God! The children of mankind take refuge in the shadow of your wings” (Psalm 36:7, ESV). It is the attitude of one who clings to the Lord at all times, saying, “For he will hide me in his shelter in the day of trouble; he will conceal me under the cover of his tent; he will lift me high upon a rock” (Psalm 27:5, ESV).
The person who is always thinking about God and trusting in Him has the Almighty as a constant companion. The Lord stretches His “shadow” or “protective shade” over the man or woman who sets up camp in His presence.
Isaiah 25:4 describes the “shadow of the Almighty” as “a refuge for the poor, a refuge for the needy in their distress, a shelter from the storm and a shade from the heat.” Psalm 18:2 declares, “The LORD is my rock, my fortress, and my savior; my God is my rock, in whom I find protection. He is my shield, the power that saves me, and my place of safety” (NLT). “The LORD watches over you—the LORD is your shade at your right hand,” says Psalm 121:5\.
Psalm 91 continues, “If you make the LORD your refuge, if you make the Most High your shelter, no evil will conquer you; no plague will come near your home. For he will order his angels to protect you wherever you go. They will hold you up with their hands so you won’t even hurt your foot on a stone. You will trample upon lions and cobras; you will crush fierce lions and serpents under your feet! The LORD says, ‘I will rescue those who love me. I will protect those who trust in my name’” (Psalm 91:9–14, NLT). Abiding in God’s presence, we find security, protection, and care. The ultimate victory is ours in Christ.
The “shadow of the Almighty” is like a shade cast by the Lord that marks off a clearly perceived boundary. Those who are covered by the Lord’s boundary line of salvation through faith in Jesus Christ will reside forever in God’s presence. Believers in Jesus are covered by the blood of Christ, which grants full access into the throne room of God’s grace (Hebrews 10:19–22; 13:12; Ephesians 2:13\). The Lord’s sacrifice provides salvation and protection that stretches beyond the boundaries of this life (Hebrews 9:12\). Only the redeemed of the Lord can securely say, “Let me live forever in your sanctuary, safe beneath the shelter of your wings!” (Psalm 61:4, NLT).
To dwell in the “shadow of the Almighty” is to find complete and eternal rest and safety, no matter what we face in this life, in death, or in the life to come.
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What is the significance of Jesus being anointed by a woman with expensive perfume?
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Answer
All four gospels present an account of Jesus being anointed by a woman with a costly jar of perfume (Matthew 26:6–13; Mark 14:3–9; Luke 7:36–50; John 12:1–8\). Matthew and Mark relate the same event but do not give the woman’s name; Luke tells of a different woman, also anonymous, on an earlier occasion; and, in yet another event, the woman in John is identified as Mary of Bethany (John 11:2\), sister to Martha and Lazarus. To understand the significance of Jesus being anointed on these three occasions, we’ll look at each account separately and then compare and contrast them in conclusion.
The anointing of Jesus in Matthew takes place two days before Passover in the town of Bethany at [Simon the leper’s](Simon-the-leper.html) home: “Now when Jesus was at Bethany in the house of Simon the leper, a woman came up to him with an alabaster flask of very expensive ointment, and she poured it on his head as he reclined at table” (Matthew 26:6–7, ESV).
Matthew focuses on the anointing of Jesus as a teaching episode for the disciples, who react with anger because of the woman’s wasteful extravagance. But Jesus defends her, saying, “She has done a beautiful thing to me” (Matthew 26:10\). Christ explains that the anointing is to prepare His body for burial and that the woman’s act of love will forever be remembered wherever the good news is preached.
Mark tells the same story in similar terms, with an anonymous woman with an [alabaster box](alabaster-box.html) interrupting a meal in Simon the leper’s home to anoint the head of Jesus with expensive perfume. Again, the woman’s critics describe her gift as excessive, complaining that it could have been sold for more than a year’s wages (Mark 14:5\). But Jesus receives the woman’s gift as a selfless act of love and devotion—an appropriate way to honor the Messiah. Jesus reveals that He will not be with them much longer, which references His impending death and burial.
Both Matthew and Mark’s accounts emphasize the prophetic significance of the anointing of Jesus, alluding to His death and burial. There may also be an implication of Jesus’ kingship, since, in the Old Testament, the anointing of the head was often associated with the dedication of kings (1 Samuel 9:15—10:1; 16:12–13; 1 Kings 1:38–40\).
In Luke’s account of a similar, yet different, instance, Jesus uses the occasion of being anointed to tell a parable about forgiveness (Luke 7:39–50\). About a year before His death, Jesus was dining in the home of [Simon the Pharisee](Simon-the-Pharisee.html), who had arrogantly neglected to extend the customary respect and hospitality to his guest, while a sinful woman anoints Jesus’ feet, lavishing her love and gratefulness upon Jesus.
In John’s gospel, Lazarus’ sister [Mary](life-Mary-Bethany.html) is the woman who anoints Jesus with a high\-priced perfume at a dinner in Bethany. The story is similar to those in the other gospels, although this anointing takes place six days before Passover, and Judas is named as the disciple who objects to the “waste.” On this occasion, “Mary took a twelve\-ounce jar of expensive perfume made from essence of nard, and she anointed Jesus’ feet with it, wiping his feet with her hair”(John 12:3, NLT). Jesus defends Mary from Judas’s criticism by pointing out the unique opportunity Mary had: “You will always have the poor among you, but you will not always have me” (John 12:8\).
Mary’s anointing again points to Christ’s identity as Messiah\-King, but it also points to His humble position as Servant\-King. When Mary anoints Jesus’ feet and then wipes them with her hair, she foreshadows Jesus’ actions at the upcoming Last Supper when the Lord washes the disciples’ feet and teaches them how to love one another through sacrificial, humble service (John 13:1–20\).
In each account, a woman pours out a precious and costly perfume in an extravagant act of worship. The three women who anointed Jesus recognized Christ’s unequaled value and expressed their gratitude with unreserved love and devotion. Two anointings of Jesus happen during the week of Passover and are linked with His imminent death and burial. The earlier anointing, in Luke’s account, is in the middle of Jesus’ ministry in Galilee and draws a different lesson on forgiveness and love.
In each case, the woman’s actions signal more than she knows. But, although she may not fully comprehend the messianic significance of her anointing, each woman had come to appreciate Christ’s worth more than anyone else at the table.
Jesus Christ is God’s anointed [Messiah](what-does-Messiah-mean.html). The word *Messiah* means “anointed one” and derives directly from the Hebrew word for “anointed.” *Christ* comes from the Greek word *Christos*, also meaning “anointed one.” Thus, *Christ* is the Greek equivalent to *Messiah*. When Jesus receives the Holy Spirit at His baptism, He is “anointed” by God in preparation for His life’s work (Luke 3:22; cf. Acts 10:38; Luke 4:18\). On three separate occasions, Jesus is anointed with fragrant ointment in His work as the Savior, the King of heaven who was in preparation to die to save His people.
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Why do fools despise wisdom (Proverbs 1:7)?
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Answer
In our culture, [fools](fool-Bible.html) are often thought of as silly or ridiculous, and foolishness is described as an unawareness leading to trouble, annoyance, or offense. However, the biblical usage of the term *fool* is not primarily about someone who is silly or naïve. Psalm 14:1 says, “The fool has said in his heart, ‘There is no God.’” Proverbs 1:7 reveals, “The fear of the LORD is the beginning of knowledge, but fools despise wisdom and instruction.”
Fools willingly reject the Lord and hold [God’s wisdom](godly-wisdom.html) in contempt. They choose not to fear the Lord (Proverbs 1:29\). They ignore the advice and rebuke of the Lord, refuse to walk in His wisdom, and do not follow His ways (Proverbs 1:30\). Instead, fools rely on themselves. In trusting himself (Proverbs 28:26\), the fool does not recognize that his own heart is desperately wicked (Jeremiah 17:9\). It is no surprise, then, that fools are corrupt and their ways are vile (Psalm 14:1; 53:1\). They enjoy wicked schemes (Proverbs 10:23\), proclaim folly (Proverbs 12:23\), mock at sin (Proverbs 14:9\), and are deceitful (Proverbs 14:8\). Fools despise the wisdom found in knowing the God of all wisdom (Proverbs 2:6–8\).
Romans 1:18–32 echoes Proverbs’ description of a fool and explains the progression of folly. God has given His wisdom to be found; however, although people “knew God, they neither glorified him as God nor gave thanks to him, but their thinking became futile and their foolish hearts were darkened. Although they claimed to be wise, they became fools and exchanged the glory of the immortal God for images made to look like a mortal human being and birds and animals and reptiles” (Romans 1:21–23\). Fools despise wisdom because they willingly exchange the God of the universe for things that are corruptible and temporary. They reject who God is and are ungrateful for what He has done. As a result, God gives fools up to their “shameful lusts” and a “depraved mind” (Romans 1:26, 28\).
Jesus contrasts the foolish with the wise person, saying, “Therefore everyone who hears these words of mine and puts them into practice is like a wise man who built his house on the rock. The rain came down, the streams rose, and the winds blew and beat against that house; yet it did not fall, because it had its foundation on the rock. But 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 7:24–27\). Because fools despise wisdom, they are on a path to destruction (Proverbs 1:32; 10:14; 18:7\). What seems wise in a fool’s own eyes will ultimately fail. Only trusting in God and His wisdom will last.
God wants us to know Him and to live wisely (John 3:16–18; Ephesians 5:15–20; James 4:7–10; 1 Peter 5:6–11\). He promises to keep safe those who listen to Him and walk in wisdom (Proverbs 1:33; 28:26\). If we need wisdom, we should [ask God](get-wisdom-from-God.html). James 1:5 tells us that He will give it to us willingly and without reproach. Instead of becoming fools who despise wisdom, we can learn to love wisdom by repenting and [fearing the Lord](fear-Lord-beginning-wisdom.html), building a foundation on the solid and lasting wisdom of God. Instead of destruction, fools can have hope when they put their faith in Jesus Christ and follow His ways (Romans 5:1–5; John 15:1–11; Hebrews 11:1; 12:1–2\).
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Does Psalm 95:6 mean we should always bow down when we worship God?
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Answer
The Hebrew word translated as “worship” literally means “to bow down.” In Psalm 95:6, the psalmist uses three different terms to describe bowing down, which is the foundational posture of worship in the Old Testament: “Come, let us *worship* and *bow down*. Let us *kneel* before the LORD our maker” (NLT, emphasis added). Each of the italicized words conveys the image of bowing low, bending the knee, and kneeling. They are meant to inspire the worshiper to bring himself low before God, but physically bowing down is not the true essence of [humbling oneself](how-to-humble-yourself.html) in worship.
In the ancient world (and even in some cultures today), bowing down was the appropriate sign of respect when entering the presence of someone to whom reverence was due. Bending down expressed honor, submission, and allegiance to a higher authority. For this reason, the Israelites reserved the action for God alone. They were forbidden to bow down to false gods or idols (Exodus 20:5\).
Kneeling or bowing down signifies a posture of humility and submission, both physically and mentally, bodily and in the heart. When we bow down in worship, we acknowledge God’s exalted place and accept our own lowly, surrendered position: “The LORD is great in Zion; he is exalted over all the peoples” (Psalm 99:2, ESV; see also Psalm 46:10; 113:4\).
Above all else, our attitude is what matters in worship. Our hearts must always humbly “bow down” when we worship God, even when our bodies do not: “The high and lofty one who lives in eternity, the Holy One, says this: ‘I live in the high and holy place with those whose spirits are contrite and humble’” (Isaiah 57:15, NLT).
The Bible gives examples of worshippers in many other physical positions besides bowing down. Sometimes, people fell facedown to the ground before the Lord (Numbers 20:6; 22:31; Nehemiah 8:6\). At other times, they stood to sing songs of thanks and praise (Leviticus 9:5; 1 Chronicles 23:30\). Miriam led the women of Israel to dance before the Lord (Exodus 15:20\). When the ark of the covenant was carried into Jerusalem, David leapt and danced in worship (2 Samuel 6:14–16\). At the dedication of the temple, Solomon knelt with his hands raised toward heaven (1 Kings 8:54\).
The Bible gives precedence for several different postures in worship. We do not need to be physically bowing down to worship God, as long as our inner being is honestly and humbly submitted to God in reverence. The apostle Paul taught the Romans to worship God as an all\-encompassing way of life: “Therefore, I urge you, brothers and sisters, in view of God’s mercy, to offer your bodies as a living sacrifice, holy and pleasing to God—this is your true and proper worship” (Romans 12:1\).
Bowing down is merely an outward expression of an inner attitude of humility, reverence, and submission. Jesus said, “God is spirit, and his worshipers must worship in the Spirit and in truth” (John 4:24\). To worship God [in spirit and truth](worship-spirit-truth.html) means honoring Him with our entire being—heart, soul, mind, and strength.
[Worship that pleases God](true-worship.html) flows naturally from pure hearts (Psalm 24:3–4; Isaiah 66:2\). It doesn’t matter if we bow down, stand and shout, or quietly contemplate in our minds; if our hearts are humble, reverent, and submitted to God, then we are “bowing down” in worship, and our external posture is irrelevant.
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What is the importance of Bethlehem in the Bible?
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Answer
Bethlehem’s central importance in the Bible comes from its relationship to Jesus Christ. The prophet Micah foretold that [Israel’s Messiah](what-does-Messiah-mean.html) would be born in Bethlehem: “But you, Bethlehem Ephrathah, though you are small among the clans of Judah, out of you will come for me one who will be ruler over Israel, whose origins are from of old, from ancient times” (Micah 5:2; Matthew 2:4–6\). Both Matthew and Luke report that Jesus was born in the humble village of Bethlehem (Matthew 2:1–12; Luke 2:4–20\).
Bethlehem is also known as the City of David. The city was David’s family home (1 Samuel 16:1; 17:12\) and the place where he was anointed king (1 Samuel 16:4–13\). The city is sometimes called Bethlehem of Judah or Bethlehem Ephrath (Genesis 35:19\) to set it apart from the Bethlehem of Zebulun (Joshua 19:15\).
The name *Bethlehem* means “House of Bread,” probably suggesting a broader context of “food” because of its nearness to bountiful fields within the Judean desert. The town of Bethlehem is situated about five miles southwest of Jerusalem in the hill country of Judah, about 2,500 feet above sea level. The climate is mild, and rainfall is plentiful. Fertile fields, orchards, and vineyards surround the city. Located on a rocky spur just off the main route to Hebron and Egypt, the city has welcomed a fusion of cultures and peoples since its origin.
Bethlehem is first mentioned in the Bible as the town nearest to where Jacob’s wife [Rachel](Rachel-in-the-Bible.html) died and was buried (Genesis 35:19; 48:7\); at that time, it was a Canaanite settlement.
Bethlehem was the home of a young Levite who served as an idolatrous priest for a man named [Micah](Micah-idol-Judges.html) in Ephraim (Judges 17:7–13\). It was also the hometown of a [concubine](Levite-concubine.html) whose murder brought on the massacre of the people of Gibeah (Judges 19—20\).
[Naomi](Naomi-in-the-Bible.html), her husband, and their two sons lived in Bethlehem before traveling to Moab during a famine (Ruth 1:1\). It was to Bethlehem that Naomi returned after the deaths of her husband and sons, along with her daughter\-in\-law Ruth (Ruth 1:16–19, 22\). To the east of Bethlehem lies the valley where Ruth gleaned in the fields of Boaz (Ruth 2:4\). Boaz and [Ruth](life-Ruth.html) were married in Bethlehem, where they also had their son, Obed, who was the grandfather of King David (Ruth 4:13, 17\).
Caleb’s family settled in Bethlehem, and his grandson Salma became known as “the father of Bethlehem” (1 Chronicles 2:51\). Bethlehem was the hometown of two of David’s mighty men: Elhanan, son of Dodo; and Asahel (2 Samuel 2:32; 23:24; 1 Chronicles 11:26\). While David was camped at the cave of Adullam, three of his war heroes risked their lives by breaking through a Philistine garrison that occupied Bethlehem to bring David water to drink from the well at the city’s gate (2 Samuel 23:13–17\).
As the City of David, Bethlehem became a symbol of the king’s dynasty. Under Solomon and later Rehoboam, Bethlehem expanded in importance as a strategic fortress. Much later, after the murder of Gedaliah in the days of Babylonian occupation, some Jewish refugees stayed near Bethlehem on their way to Egypt (Jeremiah 41:17\). Later, more than a hundred people from Bethlehem were among those who returned to their homeland from exile in Babylon (Ezra 2:21; Nehemiah 7:26\).
Bethlehem, while diminished in importance to a humble village in New Testament times, remains distinguished above all other biblical cities as the place where our Savior Jesus Christ was born. When the time came for Mary to give birth, Roman Emperor [Caesar Augustus](Augustus-Caesar.html) decreed that a census be taken. The law required every citizen to return to his or her hometown to register. Joseph went with Mary to Bethlehem “because he belonged to the house and line of David” (Luke 2:4\). In Bethlehem, Mary gave birth to Jesus. “She wrapped him in cloths and placed him in a manger, because there was no guest room available for them” (Luke 2:7\).
In another fulfillment of prophecy (Jeremiah 31:15\), King Herod, who was plotting to kill the newborn king, ordered the murder of all male babies two years old and younger in and surrounding Bethlehem (Matthew 2:16–18\).
Today the Church of the Nativity, built by [Constantine the Great](Constantine-the-Great.html) around AD 330, still stands in Bethlehem. Tradition states that a cave under the church is the actual spot where Jesus Christ was born. The manger site is marked by a star with the Latin inscription, *Hic De Virgine Maria Jesus Christus Natus Est*, meaning “Here Jesus Christ was born of the virgin Mary.”
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What does the Bible say about child marriage?
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Answer
The definition of *child* has varied from culture to culture and century to century. Most modern\-day countries declare that a child is of legal age to marry between 18 and 21\. For some countries, the age may be as low as 15\. In ancient Jewish culture, girls were considered marriageable after they had completed [puberty](Bible-puberty.html), but boys were not considered men in the fullest sense until age 20\.
The book of Numbers reinforces the age of 20 for a man’s coming of age. Only the men 20 years old or more were counted as eligible to serve in the army (Numbers 1:18\). Among the clans in the tribe of Levi, the Kohathites, Gershonites, and Merarites, men were not considered eligible for temple service until the age of 30 (Numbers 4:3, 23, 30\). Levites who served as priests were eligible at the age of 25 (Numbers 8:24–26\). Given these age requirements, it seems reasonable to assume that God did not hold those younger than 20 responsible for adult decision\-making. Thus, it would follow that 20 was the earliest age at which a man could normally marry.
Ezekiel 16 gives us a hint that a young woman was not considered ready for marriage until she had completed puberty. For some girls, that may have been 13 or 14, but for others puberty may not have been completed until age 16 or older. Ezekiel paints a picture of God’s relationship to His chosen people by comparing Israel with an orphaned girl in various stages of development. The Lord first sees her birth, then watches her grow up: “You grew and developed and entered puberty. Your breasts had formed and your hair had grown. . . . Later I passed by, and when I looked at you and saw that you were old enough for love, I spread the corner of my garment over you” (Ezekiel 16:7–8\). The metaphor hinges on the fact that it is only after a girl arrives at physical maturity, sometime after (not during) puberty, that she is “old enough to love,” i.e., that she is ready for marriage.
However, the Bible does not state a particular [marriageable age](marriage-age.html) for either men or women. Much emphasis was given to a woman’s ability to conceive and bear children. Women were most likely younger than the men they married, perhaps even significantly so. A woman remained in her father’s household until marriage, and fathers considered it their responsibility to find suitable husbands for their daughters. Marriage was about more than just the couple getting married; it also had to do with preserving the familial tribes and making provision for future generations. Among royalty in many ancient cultures, including in Israel, marriage also had to do with agreements between countries, with women being given to kings as wives to indicate agreement between nations or rulers.
For the typical family, marriage was about provision and procreation. The father was responsible for a daughter until her husband became the responsible party. Both fathers and suitors took this obligation seriously. The husband\-to\-be was to give a [dowry](purpose-dowry.html) to his bride’s family to demonstrate his commitment. We see an illustration of these traditions in the story of Jacob, Leah, and Rachel (Genesis 29:16–27\). Jacob wanted to marry Rachel, and he worked without wages for her father for seven years as a dowry. But Rachel’s father, Laban, did not want his younger daughter to marry before the older. So he tricked Jacob and, on the wedding night, [gave him Leah instead of Rachel](Leah-and-Rachel.html). Laban also gave Rachel to Jacob in marriage a week later, for which he required Jacob to work an additional seven years.
We also see in the account of [Jairus’s daughter](Jairus-in-the-Bible.html) that a girl of 12 was still considered a little girl (Mark 5:21–43\). Twice in this passage, the daughter is referred to as a “little girl” (verses 23, 41\). So, even though she was most likely entering puberty, the daughter of Jairus was still considered a child and not ready for marriage.
Marriage is a solemn commitment, and when the Bible speaks of it, it is always between a man and a woman (Genesis 2:24; Mark 10:7\). The Greek and Hebrew words used when discussing marriage imply mature men and women, never child brides. Every culture has its own traditions and age requirements, and young people in ancient times were better prepared for marriage at earlier ages than they are today, when adolescence is often pampered and protracted. Any culture, ancient or modern, that weds little girls to older men is essentially legalizing [child abuse](sexual-abuse.html), and such practices are not condoned in Scripture.
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Why does Proverbs 6:10 say “a little sleep, a little slumber” will bring poverty?
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Answer
If getting a good night’s rest is beneficial for maintaining overall health, why does Proverbs 6:10 say “a little sleep, a little slumber” will bring poverty? The maxim does not downplay the value of sleep. Instead, it uses “a little sleep, a little slumber” to represent the laziness that leads unavoidably to poverty and ruin.
The full passage warns, “How long will you lie there, you sluggard? When will you get up from your sleep? A little sleep, a little slumber, a little folding of the hands to rest—and poverty will come on you like a thief and scarcity like an armed man” (Proverbs 6:9–11\). Notice to whom the proverb is addressed: [the sluggard](Proverbs-sluggard.html). The counsel is not aimed at an industrious person needing a good night’s rest; the target is the habitual sloth.
The word *little* before *sleep* and *slumber* and *folding of the hands* is meant to express sarcasm to the sluggard, who has just been asked when he plans to stop sleeping. He says he will only sleep “a little,” but a little soon turns into a lot and eventually becomes a lifestyle. *Folding of the hands to rest* is similar to a phrase in Ecclesiastes 4:5, which signifies foolish [inactivity](Bible-idleness.html): “Fools fold their hands and ruin themselves.” The proverb writer combines vivid word pictures of too much sleeping and folding one’s hands in idleness to illustrate the attitude of the lazy sluggard.
The book of Proverbs often extracts moral teachings from the world of nature. In Proverbs 6:6, the writer tells the sluggard to “take a lesson from the ants, you lazybones. Learn from their ways and become wise!” (NLT). Ants are consummate examples of hard workers. They labor tirelessly and diligently despite having no taskmaster to keep them toiling.
The New Living Translations says to the lazy loafer that “poverty will pounce on you like a bandit; scarcity will attack you like an armed robber” (Proverbs 6:11\). It doesn’t take long for shortage and debt to swoop down on a slothful person. Laziness will steal away every resource until nothing is left.
[Laziness](laziness-Bible.html) is portrayed as the epitome of foolish behavior in Proverbs (Proverbs 26:13–15\). “Lazy people are soon poor; hard workers get rich. A wise youth harvests in the summer, but one who sleeps during harvest is a disgrace,” teaches Proverbs 10:4–5 (NLT). Proverbs 12:24 also contrasts the sluggard with the diligent, hardworking person: “[Work hard](Bible-work.html) and become a leader; be lazy and become a slave.”
The Proverbs are packed with admonitions to work hard if you want to succeed and avoid financial ruin (Proverbs 14:23; 19:15; 20:4, 13\). Like the fool and the scoffer so often portrayed in the Proverbs, a lazy person believes he is wise, but his life will end in destruction because of his idleness (Proverbs 21:25–26\).
The same expression, *a little sleep, a little slumber*, appears again in Proverbs 24:30–34, which contains a story about the danger of laziness: “I went past the field of a sluggard, past the vineyard of someone who has no sense; thorns had come up everywhere, the ground was covered with weeds, and the stone wall was in ruins. I applied my heart to what I observed and learned a lesson from what I saw: A little sleep, a little slumber, a little folding of the hands to rest—and poverty will come on you like a thief and scarcity like an armed man.”
In the New Testament, the apostle Paul urged believers to warn the idle among them to work (1 Thessalonians 5:14\). He also taught that lazy people should not be allowed to [freeload](2-Thessalonians-3-10-no-work-eat.html): “For even when we were with you, we gave you this rule: ‘The one who is unwilling to work shall not eat.’ We hear that some among you are idle and disruptive. They are not busy; they are busybodies. Such people we command and urge in the Lord Jesus Christ to settle down and earn the food they eat” (2 Thessalonians 3:10\).
The main idea of *a little sleep, a little slumber* is that lazy people prefer sleep over work, a propensity that ultimately leads to poverty and ruin. Thus, laziness is a sure sign of a spiritual problem. God wants His followers to be diligent in their walk of faith: “For this very reason, make every effort to supplement your faith with virtue, and virtue with knowledge, and knowledge with self\-control, and self\-control with steadfastness, and steadfastness with godliness, and godliness with brotherly affection, and brotherly affection with love. For if these qualities are yours and are increasing, they keep you from being ineffective or unfruitful in the knowledge of our Lord Jesus Christ. . . . Be all the more diligent to confirm your calling and election, for if you practice these qualities you will never fall” (2 Peter 1:5–10, ESV; see also 2 Peter 3:14; 1 Timothy 4:14–15\).
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What is the land of the living, and how is God our portion in it (Psalm 142:5)?
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Answer
Psalm 142 follows the standard pattern of an individual psalm of complaint. The author, [David](Psalms-David.html), is being hunted and hiding out in a cave. His faith is stretched almost to its limit. Amid his soul\-wrenching pleas for mercy and help, David cries to the Lord in hope\-filled expectation of deliverance: “You are my refuge, my portion in the land of the living” (Psalm 142:5\).
When David described the Lord as “my portion in the land of the living,” he used an adapted version of a longstanding tradition from the [tribe of Levi](tribe-of-Levi.html). God divided and distributed the Promised Land among the twelve tribes of Israel, but the Levites were not given a share (Deuteronomy 10:8–9\). Instead, they were set apart to tend to the ark of the covenant and serve in the tabernacle. As priests, they were to be supported by a share of the people’s offerings.
The Lord said to the Levites, “You shall have no inheritance in their land, neither shall you have any portion among them. I am your portion and your inheritance among the people of Israel” (Numbers 18:20, ESV). Later, the confession “the Lord is my portion” began to appear in the prayers and psalms of the people of Israel: “LORD, you alone are my portion and my cup; you make my lot secure” (Psalm 16:5; see also Lamentations 3:24\). When the psalmist acknowledged, “You are my portion, LORD,” he meant that God was the basis of his existence and everything he needed (Psalm 119:57\).
The full force of David’s phrase *my portion* is brought to light in the New Living Translation: “Then I pray to you, O LORD. I say, ‘You are my place of refuge. You are all I really want in life’” (Psalm 142:5, NLT).
The word *portion* can also refer to that which is near and dear to a person. The people of Israel are called the portion of the Lord: “For the LORD’s portion is his people, Jacob his allotted inheritance” (Deuteronomy 32:9\). Likewise, God is Israel’s portion: “He who is the Portion of Jacob is not like these, for he is the Maker of all things, including Israel, the people of his inheritance—the LORD Almighty is his name” (Jeremiah 10:16\). The Lord has chosen us to be His portion, and we have chosen Him to be ours.
Traced back to the Levite tradition, *the land of the living* refers to the land of Israel, the territory God gave as an inheritance to all the tribes except Levi. With no physical land to claim as a source of provision, the Levites professed, “I have no other support for my existence but the help that comes from you, God.” This psalm of Asaph apprehends the sentiment: “Whom have I in heaven but you? And earth has nothing I desire besides you. My flesh and my heart may fail, but God is the strength of my heart and my portion forever” (Psalm 73:25–26\).
“The land of the living” is this present world in which we live. It speaks of life on this side of the grave. In Psalm 27:13, David remained confident that he would “see the goodness of the Lord in the land of the living.” He believed that God would hear his cries and answer his prayer before he died. Therefore, he would wait for the Lord and trust in Him (Psalm 27:14\).
Wisdom literature describes a person’s “portion” as one’s lot in life (Job 20:29; 27:13; Ecclesiastes 9:9\). God becomes our portion in the land of the living when we confess and agree with David that God is all we want and need in this present life: “LORD, you alone are my inheritance, my cup of blessing. You guard all that is mine” (Psalm 16:5, NLT).
[Charles Spurgeon](Charles-Haddon-Spurgeon.html) wrote, “The Lord is our *all\-sufficient* portion. God fills himself; and if God is all\-sufficient in himself, he must be all\-sufficient for us. It is not easy to satisfy man’s desires. . . . But all that we can wish for is to be found in our divine portion” (*Morning and Evening: Daily Readings*, November 16, London: Passmore \& Alabaster, 1896\). When we, like David, can say, “Lord, You are my portion in the land of the living,” it means we trust God with the whole of our lives. We delight ourselves and are satisfied in Him because He is our all in all (Psalm 37:4; Ecclesiastes 5:18–20\).
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What is the significance of Corinth in the Bible?
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Answer
Corinth was significant in the ancient Roman world because of its geography, its wealth, and its regional influence. In the Bible, Corinth is significant because of its connection with the apostle Paul’s missionary work.
Corinth was the capital of the Roman province of Achaia and was situated on the Isthmus of Corinth, and about 40 miles west of Athens in Greece. It was a large city that controlled two harbors: Cenchreae on the eastern side of the isthmus, and Lechaeumon on the western side. Providing a natural refuge for the city was the Acrocorinthus, a large monolithic rock rising about 1,800 feet above the surrounding plain. Corinth had a large population of both Jewish and Gentile residents.
Paul spent about eighteen months in Corinth during his [second missionary journey](Paul-second-missionary-journey.html) (Acts 18\). Both Jews and Gentiles believed Paul’s message about Jesus, and these new believers became the [Corinthian church](church-in-Corinth.html). The New Testament epistles of 1 and 2 Corinthians are letters Paul later wrote to these believers. Notably, Corinth is also the place where Paul met Aquila and Priscilla, fellow tentmakers who became ministry coworkers (Acts 18:2, 18–19, 24–28\).
Paul first traveled to Corinth after spending time preaching in Athens (see Acts 17:16—18:1\). Upon arriving in Corinth, Paul met [Aquila and Priscilla](Priscilla-and-Aquila.html), who were tentmakers like the apostle, so Paul lived and worked with them (Acts 18:2–3\). As was his custom, Paul reasoned in the Jewish synagogue every Sabbath, sharing the truth about Jesus, for as long as the Jews and God\-following Gentiles there would endure it (Acts 18:4–5\). When opposition and abuse arose, Paul took the message of the gospel more directly to the Gentiles (Acts 18:6\). Utilizing the house of Titius Justus, a Gentile who worshiped God and lived next door to the synagogue, Paul continued to share the message of the gospel. Many Corinthians placed their faith in Christ, including the synagogue ruler and his family (Acts 18:7–8\).
In Corinth the Lord spoke to Paul in a vision, telling him not to fear but to keep speaking. God promised, “For I am with you, and no one is going to attack and harm you, because I have many people in this city” (Acts 18:10\). Paul stayed in Corinth for a year and a half, teaching the word of God and successfully establishing a group of believers there. Paul returned to visit the Corinthians at least twice (2 Corinthians 13:1\). He also wrote them several letters to address problems in the church. Two of those letters are in our Bibles today, known as 1 and 2 Corinthians. At least one letter Paul wrote to them before 1 Corinthians has been lost to history (see 1 Corinthians 5:9\), and there was possibly another letter he wrote between 1 Corinthians and 2 Corinthians (see 2 Corinthians 7:8\). We have in our Bibles the words that God intended for us. These other letters were important for the church at Corinth in that time, but are evidently not necessary for us today.
In [1](Book-of-1-Corinthians.html) and [2 Corinthians](Book-of-2-Corinthians.html), Paul addresses multiple issues. These range from division in the church, to immorality in the church, to freedom concerning foods, to voluntary restriction of rights, to spiritual gifts, to generosity, to explaining the glorious depth and beauty of the truth of the gospel, and more. Paul also defended his ministry in Corinth and his calling as an apostle because false teachers were leading the Corinthians astray. The words in these letters are theologically rich and of practical use in the church and our lives today.
First Corinthians addresses several issues of sexuality. There was a large following of the cult of Aphrodite among the Gentiles in Corinth—her temple was atop the Acrocorinthus, and her worship involved temple prostitution. In fact, the city had so many prostitutes that well\-known Greeks, including Plato, openly referred to prostitutes as “Corinthians.” Although many natives of Corinth placed faith in Jesus, many were still influenced by their immoral surroundings, which promoted sexual immorality. In 1 Corinthians, Paul mentions the problem of sexual sin in the Corinthian church (1 Corinthians 5:1–2\). God ultimately used this problem to bring about Paul’s inspired writing on sexual purity, marriage, and singleness (1 Corinthians 6—7\). These inspired teachings have continued to instruct and guide the church regarding sexual issues. They are certainly beneficial to us in our sex\-obsessed world.
Corinth was home to many people with diverse backgrounds, a characteristic reflected in the Corinthian church that contributed to some division and confusion. Previously legalistic Jews needed to hear about the freedom of the New Covenant in Christ; previously pagan Gentiles needed to be reminded that the gospel is not a license to sin. Both groups needed to learn to love the other and live at peace. Paul famously explains what true love is in 1 Corinthians 13\. In our fractious world, this message of self\-sacrificial love based in the person and work of Jesus Christ is equally important.
The city of Corinth was steeped in all the sins attendant upon a prosperous society, including idolatry and gross immorality, but the gospel still made a way through. We may fear our surrounding culture is too far away from God for people to hear His truth, but nothing is impossible for the Lord (Luke 1:37; Matthew 19:25–26\). Paul gave the Corinthians a list of sinful behaviors that characterize those who will not enter God’s kingdom, then he declared, “And that is what some of you were. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God” (1 Corinthians 6:11\). God changes lives! In fact, “if anyone is in Christ, the new creation has come: The old has gone, the new is here! All this is from God, who reconciled us to himself through Christ and gave us the ministry of reconciliation” (2 Corinthians 5:17–18\). Just as Paul was an ambassador of Christ to the Corinthians, we can be His ambassadors in our world, imploring people “on Christ’s behalf: Be reconciled to God. 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 5:20–21\).
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Does God cause suffering?
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Answer
Human [suffering](Bible-suffering.html) exists because sin exists. When Adam and Eve disregarded God’s command and ate from the tree of the knowledge of good and evil, “the eyes of both of them were opened” (Genesis 3:7\), and death, along with all the suffering the reality of death implies, came into the world (Genesis 2:16–17\). The results of sin are explained in Genesis 3:14–19\. Sin affected humanity’s relationship with God, with each other, and with the animals. Even the ground was cursed (see also Romans 8:20–21\). Sin would specifically result in increased pain in childbearing, laborious toil in work, and contentiousness in human relationships. Ultimately, sin would result in physical death. In broader terms, sin opened the door for all kinds of suffering throughout all of creation.
Since God is the “[First Cause](God-first-cause.html),” He is responsible for the fact that suffering can exist. God created Adam and Eve knowing that they would sin. He knew the suffering that would exist in the world as a result. However, He also made redemption possible. God’s ultimate plan was for God the Son (Jesus Christ) to take on human flesh, live a human life complete with all the suffering of a fallen world, be crucified though He had not sinned, and rise again to life, having defeated sin and death. All who put their faith in Jesus will be saved. God’s gift of grace to us cost Him greatly. God knows the fullness of human suffering in ways we do not. And yet He also knows the fullness of joy that redemption brings. God certainly allows suffering; ultimately, He does so for His good purposes (Romans 1:18–32; 8:18–39\).
God is good, and everything He does is good (1 John 1:5\). God can never be the author of evil (James 1:13–17\). Suffering is a direct result of sin running rampant. Humanity’s sin opened the door to Satan’s limited rule as god of this age (2 Corinthians 4:4\). We suffer due to our own sins, the sins of other people, and the general fact of living in a fallen world. Often, God allows the natural consequences of sin to play out.
It is true that God sometimes takes more direct credit for suffering. Sometimes, God causes suffering as a judgment against the wicked or as a call to the wicked to repent, such as with the [plagues in Egypt](ten-plagues-Egypt.html) or the end\-times judgments described in Revelation. We see God enact consequences upon Israel for their disobedience—consequences we would call “suffering” (Deuteronomy 28; 1 Kings 17:1; 1 Chronicles 9:1\). We see God more passively “cause” suffering by giving people over to their sins (Romans 1:18–32\). But we know that God takes no pleasure in the death of the wicked; He would much rather they “repent and live” (Ezekiel 18:32; cf. 33:11\). In 2 Peter 3:9 we read, “The Lord is not slow in keeping his promise, as some understand slowness. Instead he is patient with you, not wanting anyone to perish, but everyone to come to repentance.” God does not inflict suffering out of sadistic pleasure, but out of a desire to draw people to Himself. When people refuse to repent, the suffering serves as part of the due penalty for sin (Romans 6:23\).
God also uses suffering to train His children and refine or test their faith (James 1:2–4; 1 Peter 1:6–9; Hebrews 12:7–11\). Of course, “no discipline seems pleasant at the time, but painful. Later on, however, it produces a harvest of righteousness and peace for those who have been trained by it” (Hebrews 12:11\). Whether God intentionally causes a hardship in our lives or allows a hardship into our lives, He uses it for our growth and good (Romans 8:28–30\). We can and should examine our lives and ask God to reveal any sinful tendencies He is ridding us of. If needed, we should repent and seek to put those sins to death. Putting our sinful tendencies to death generally feels like suffering, but it results in life (John 15:10–11; Galatians 5:13–26; Colossians 3:5–14\). Even if there’s no sin associated with our suffering, God can use it in our lives to draw us closer to Him and to deepen our faith. No matter the reason for our suffering, we can bring our pains and struggles to God, knowing that He cares for us and will walk with us through the suffering (1 Peter 5:7; Psalm 43\).
Another aspect of suffering is [spiritual warfare](spiritual-warfare.html). God allows Satan and his demons certain latitude, such as we see in the case of [Job](life-Job.html). In Ephesians 6 we read about the spiritual armor with which God has equipped us so that we can stand firm against the devil’s attacks. First Peter 5:6–11 encourages us to cast our anxieties on God, resist Satan, recognize others are suffering similarly, and trust that “the God of all grace, who called you to his eternal glory in Christ, after you have suffered a little while, will himself restore you and make you strong, firm and steadfast” (1 Peter 5:10\).
Too, we sometimes suffer from persecution (Matthew 5:11–12; 2 Timothy 3:12\). Jesus told His disciples, “I have told you these things, so that in me you may have peace. In this world you will have trouble. But take heart! I have overcome the world” (John 16:33\). As with any suffering, when our hardships are a result of persecution, our response is to turn to God, as only He can sustain us.
It should be noted that sometimes the source and purpose of suffering is not immediately obvious to us. Sometimes, hardship can seem like too much, or we wonder why God allows a certain person to suffer so deeply through no fault of his own. Jesus offered a glimpse at an answer when His disciples wanted to know why a man was born blind (John 9:1–12\). They rushed to the conclusion that someone’s sin must have caused it. “‘Neither this man nor his parents sinned,’ said Jesus, ‘but this happened so that the works of God might be displayed in him’” (John 9:3\). This tells us that, in part, God allows or even causes human suffering in order to bring about a greater good. Sometimes, it takes suffering to enlarge our view of God. Paul talked about being given a “[thorn](Paul-thorn-flesh.html)” in his flesh to help him not become conceited. He pleaded with God to remove it, but God told him, “My grace is sufficient for you, for my power is made perfect in weakness” (2 Corinthians 12:9\). Paul said, “Therefore I will boast all the more gladly about my weaknesses, so that Christ’s power may rest on me” (2 Corinthians 12:9\).
An additional consideration in the question of whether God causes suffering is God’s sovereignty and human free will. We know that God is in control of all things. We also know that human choice has a meaningful impact in the world. We know that God cannot be the author of evil of any kind. So, when God “causes” suffering, is He simply orchestrating the results of natural evil to work to His good purposes? Could it be that everything we deem to be “suffering” is not antithetical to good?
Suffering, no matter its cause or its precise type, is not an experience any would choose. But the more we come to know God and see His character, the more we understand how He can take even the hardship of suffering and work it for His purposes. Not only that, but we can share honestly with God about our struggles and even our doubts. Hebrews 4:15–16 says, “For we do not have a high priest \[Jesus] who is unable to empathize with our weaknesses, but we have one who has been tempted in every way, just as we are—yet he did not sin. Let us then approach God’s throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need.” We can and should also share our struggles with others, being willing to weep together and lift each other up in love (John 13:34–45; Romans 12:9–16; 2 Corinthians 1:3–7; Galatians 6:2, 7–10; Hebrews 10:19–25\). Paul encouraged, “Therefore we do not lose heart. Though outwardly we are wasting away, yet inwardly we are being renewed day by day. For 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 4:16–18\).
The Lord God Almighty is [sovereign](God-is-sovereign.html). That means no matter how much suffering we endure, He has not relinquished control over His creation. If He were helpless to stop suffering, He would not be God. If He instigated evil, He would not be good. But when a good and sovereign God causes people to suffer, it is for their eternal benefit and His eternal glory (1 Peter 5:10\). Those who know Him can live in confidence that, no matter how difficult the journey, the moment we see Him face\-to\-face our eyes will be opened and we will exclaim, “Now I understand why I went through that! Of course! Thank you, Father. It was the only right thing to do!”
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Why is the firstborn so important in the Bible?
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Answer
In biblical times, the firstborn was given certain unique rights, responsibilities, and privileges. A married couple’s firstborn male child was given priority and preeminence in the family, and the best of the inheritance. The nation of Israel is identified as God’s “firstborn” in the Bible (Exodus 4:22; Jeremiah 31:9\); in other words, Israel held a special place of privilege and blessing among the nations.
People in ancient cultures attached great value to the eldest son, assigning him distinct benefits and obligations. The firstborn male was important because he was believed to represent the prime of human strength and vitality (Genesis 49:3; Psalm 78:51\) as the “opener of the womb” (Exodus 13:2, 12, 15; Numbers 18:15; Luke 2:23\). As a result, the firstborn son became the primary heir of the family. The firstborn’s [birthright](birthright-Bible.html) involved a double portion of the household estate and the leadership of the family if his father became incapacitated or was absent for some reason (Deuteronomy 21:17\). After his father’s death, the eldest son usually cared for his mother until her death and provided for his unmarried sisters.
In the Old Testament, firstborn humans—and animals—were considered sacred to God (Genesis 4:4; Exodus 13:1–2; Leviticus 27:26; Numbers 3:11–13; Deuteronomy 15:19–23\). After God rescued Israel from slavery in Egypt, He commanded the people to consecrate every firstborn male human and firstborn animal to Him (Exodus 22:29–30\). The dedication was in memory of God’s great deliverance and a sign to their children that God had brought them out of Egypt (Exodus 13:11–16\).
At the beginning of Israel’s years in the [wilderness](wilderness-wandering.html), God took all the males in the tribe of Levi into service in place of the firstborn males from the other tribes, entrusting the Levites with the work of His tabernacle (Numbers 3\). The number of Levite males did not equal the full number of firstborns among the other tribes, so, to make up the difference, some of the firstborn from other tribes were redeemed with a financial offering to the priests (Numbers 3:46–48\). After the Israelites settled in Canaan, the firstborn sons of all Israelites were to be redeemed as a sign they they belonged to God (Exodus 34:19; Numbers 18:14–16\). Among the clean animals, the firstborn male was to be sacrificed to God eight days after birth (Exodus 13:11–16; 22:39–30\). The firstborn males of unclean animals were either redeemed through a financial payment to the temple, replaced on the altar of sacrifice by a clean animal, or killed (Exodus 34:20; Numbers 18:14–16\). These symbolic acts represented the Passover. In the final plague against Egypt, God “passed over” the firstborn males of Israel, who were in their homes with the blood of a lamb as a sign on their doors as God had commanded. The firstborn Egyptian males, including the livestock, were struck down (Exodus 11—12:30\).
The firstborn could sell his rights, as [Esau](Esau-in-the-Bible.html) did to Jacob (Genesis 25:29–34\). In doing this, “Esau despised his birthright” (Genesis 25:34\). The author of Hebrews warned his readers, “See that no one is sexually immoral, or is godless like Esau, who for a single meal sold his inheritance rights as the oldest son. Afterward, as you know, when he wanted to inherit this blessing, he was rejected. Even though he sought the blessing with tears, he could not change what he had done” (Hebrews 12:16–17\). In taking his position as firstborn lightly, Esau sinned against God and his family.
The rights of the firstborn could also be lost, as was the case for [Reuben](Reuben-in-the-Bible.html), Jacob’s firstborn son (Genesis 49:3–4\). Reuben slept with Bilhah, his father’s concubine (Genesis 35:22\), an act that demonstrated the utmost disrespect for his father and his family. Jacob denied Reuben the blessing of the firstborn because of that sin (Genesis 49:4\). In fact, Jacob withheld the blessing of the firstborn from the next two oldest sons, too, due to their violence against the Shechemites (Genesis 49:5–7; cf. Genesis 34\).
The importance of the firstborn reaches its apex in Scripture in the person of Jesus Christ. All prior implications of the firstborn’s role in the Bible serve to illuminate Christ’s preeminence over all creation and in the family of God.
The New Testament describes Christ as the “[firstborn](Jesus-first-born.html)” several times. In an earthly sense, Jesus is Mary’s firstborn son (Luke 2:7\), and He was dedicated according to the law (Luke 2:22–24\). Spiritually, Jesus is the “firstborn among many brothers and sisters” in the body of Christ (Romans 8:29\). In Colossians 1:15, the apostle Paul writes, “The Son is the image of the invisible God, the firstborn over all creation.” This use of the title *firstborn* for Christ echoes the wording of Psalm 89:27–29, where God says of King David, “And I will appoint him to be my firstborn, the most exalted of the kings of the earth. I will maintain my love to him forever, and my covenant with him will never fail. I will establish his line forever, his throne as long as the heavens endure.”
In the book of Hebrews, Christ is “heir of all things” (Hebrews 1:2\) and God’s “firstborn into the world” (Hebrews 1:6\). Just as the firstborn son is head over his earthly family after his father, Jesus Christ is head of the body of Christ—the church—after God the Father (Ephesians 1:20–23; Colossians 1:18, Hebrews 2:10–12\). Just as the firstborn son receives the greatest inheritance from his father, Jesus Christ receives the world as His inheritance. God says to His Son, “Only ask, and I will give you the nations as your inheritance, the whole earth as your possession” (Psalm 2:8\).
As a point of clarification, the term *firstborn* in relation to Jesus does not suggest that He is a created being. The Son of God has existed for all eternity along with the Father and the Holy Spirit. Jesus is fully God (John 1:1–3\). He took on human flesh so that He could become our Savior to serve as the Mediator between humankind and God (1 Timothy 2:5\). When Scripture refers to Christ as the “firstborn,” the message is that Christ’s supremacy, sovereignty, and priority extend over all things and all other beings.
In paying for our sin, Jesus Christ suffered death, but He also became “the firstborn from the dead” (Revelation 1:5\); that is, He conquered death and is the first person to ever be “born” to eternal life after dying. By God’s grace, through faith in Jesus, we, too, can receive eternal life (Ephesians 2:1–10; John 3:16–18\). Through His death and resurrection, Jesus is the “firstfruits” who guarantees the future resurrection and eternal life of many other sons and daughters of God (1 Corinthians 15:20–23\). As He Himself said, “Because I live, you also will live” (John 14:19\).
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What does it mean that he who wins souls is wise (Proverbs 11:30)?
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Answer
Most of us think of [soul winning](soul-winning.html) as a New Testament concept, but a related idea exists in the Old Testament: “The fruit of the righteous is a tree of life, and he who wins souls is wise” (Proverbs 11:30, NKJV). A similar passage is found in Daniel 12:3: “Those who are wise will shine as bright as the sky, and those who lead many to righteousness will shine like the stars forever” (NLT).
Proverbs 11:30 turns out to be a difficult verse to interpret, and translators have rendered it in various ways. Some translations are close to the NKJV’s “he who wins souls is wise”: “the one who is wise saves lives” (NIV), “one who is wise gains souls” (NASB), and “the one who wins people is wise” (ISV), for example. But other translations take the Hebrew wording differently: “a wise person wins friends” (NLT), “if you act wisely, others will follow” (CEV), and even “violence takes lives” (HCSB).
The word *wins* in Proverbs 11:30 can mean “attracts,” suggesting that the wise person attracts others to wisdom and the “tree of life” produced by a righteous life. As he draws people to himself, the wise person can offer them sound instruction. This idea fits with the first part of the verse. A righteous person has life\-giving influence in the way good fruit attracts one to a tree. The New Living Translation aligns with this notion of attraction, stating, “The seeds of good deeds become a tree of life; a wise person wins friends.”
Some translators apply the phrase *wins souls* to the concept of doing good to others, as in the NLT. But the Hebrew word can also mean “captures or takes possession of.” Using this sense, the English Standard Version renders the verse, “Whoever captures souls is wise.” *Wins souls* can also mean “takes lives or destroys lives,” as presented in the Holman Christian Standard Bible (“but violence takes lives”) and the Christian Standard Bible (“a cunning person takes lives”). Translated this way, Proverbs 11:30 becomes a study in contrasts, with the second part of the verse [antithetical](antithetical-parallelism.html) to the first—the righteous person gives life, but the unrighteous will connive to take it away.
Almost certainly, the phrase *wins souls* in Proverbs 11:30 does not mean “evangelism” as in the full New Testament sense of winning souls for Christ. However, it is likely that a similar principle is involved. Bible commentator Matthew Henry explains the term like so: “He that is wise, by communicating his wisdom, wins souls, wins upon them to bring them in love with God and holiness, and so wins them over into the interests of God’s kingdom among men” (*Matthew Henry’s Commentary on the Whole Bible*, Hendrickson Publishers, 1994, p. 979\).
By their righteous living, wise people attract other people and, as a result, can turn many souls away from foolishness and toward righteousness. “Those that would win souls have need of wisdom to know how to deal with them; and those that do win souls show that they are wise,” explains Henry (ibid.). James puts it like this: “Whoever brings back a sinner from his wandering will save his soul from death” (James 5:20, ESV).
One of the Bible’s leading authorities on soul winning was the [apostle Paul](life-Paul.html). He wrote, “Even though I am a free man with no master, I have become a slave to all people to bring many to Christ. When I was with the Jews, I lived like a Jew to bring the Jews to Christ. When I was with those who follow the Jewish law, I too lived under that law. Even though I am not subject to the law, I did this so I could bring to Christ those who are under the law. When I am with the Gentiles who do not follow the Jewish law, I too live apart from that law so I can bring them to Christ. But I do not ignore the law of God; I obey the law of Christ. When I am with those who are weak, I share their weakness, for I want to bring the weak to Christ. Yes, I try to find common ground with everyone, doing everything I can to save some” (1 Corinthians 9:19–22, NLT).
Paul lived in such a way that would attract other people to himself—or, rather, to Christ. He sought to find common ground with anyone and everyone in the hopes of winning their souls for God’s kingdom. No one can deny the wisdom of his approach. If we desire to be one who wins souls, if we want to be wise, we will follow Paul’s example.
“The fruit of the \[consistently] righteous is a tree of life,
And he who is wise captures *and* wins souls \[for God—he gathers them for eternity]” (Proverbs 11:30, AMP).
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Who was King Jehoahaz in the Bible?
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Answer
There are three kings named Jehoahaz in the Bible. Two were kings of Judah, and one was king of Israel. The name *Jehoahaz* means “Yahweh is sustainer” or “whom Yahweh holds,” but, ironically, none of these kings trusted in the Lord or followed Him.
*Jehoahaz (Ahaziah) son of Jehoram, king of Judah (841 BC).* This Jehoahaz was the youngest son of Jehoram. He is called “Azariah” in the NIV, CEV, and NLT; but he is called “Jehoahaz” in the ESV, KJV, NKJV, and NASB. The difference is due to the fact that *Ahaziah* is a variant of *Jehoahaz* in Hebrew. The people made him king of Judah since all his older brothers had been killed (2 Chronicles 21:17; 22:1\). Although he ruled in the southern kingdom, Jehoahaz (Ahaziah) was actually a grandson of [Ahab and Jezebel](Ahab-and-Jezebel.html) of the northern kingdom, and he followed in the sins of Ahab (2 Chronicles 22:3–4\). Upon the suggestion of his advisors, Jehoahaz helped his uncle, King Joram of Israel, fight against [Hazael](Hazael-in-the-Bible.html) king of Aram (2 Chronicles 22:5–6\). Joram was injured in the battle, and Jehoahaz went to visit him. During the visit, [Jehu](King-Jehu.html) showed up on his mission to wipe out the entire house of Ahab. Jehu killed Joram, all of Jehoahaz’s relatives who were there, and, after a chase, Jehoahaz himself (2 Chronicles 22:7–9\). So, Jehoahaz (Ahaziah) was buried after only one year on the throne of Judah.
*Jehoahaz son of Jehu, king of Israel (814—798 BC).* This Jehoahaz reigned for seventeen years over the northern kingdom Israel. “He did evil in the eyes of the LORD by following the sins of Jeroboam son of Nebat, which he had caused Israel to commit” (2 Kings 13:2\). About a century earlier, [Jeroboam I](Jeroboam-in-the-Bible.html) had led the rebellion that split the kingdom into two. After the split, Jeroboam sought to keep the people in his northern kingdom from traveling to the southern kingdom to worship God in Jerusalem. So Jeroboam set up two golden calves in the north: one in Bethel, and one in Dan (1 Kings 11—12\). In this way, Jeroboam led the people into idol worship. Ruling about one hundred years later, Jehoahaz persisted in this sin of idolatry.
Interestingly, Jehoahaz’s father, Jehu, had destroyed the [worship of Baal](who-Baal.html) in Israel. But he did not keep God’s law with all his heart or turn away from the sins of Jeroboam (2 Kings 10:28–31\). Still, for destroying the house of Ahab, God promised Jehu that his sons would rule to the fourth generation. Jehoahaz was the second in that dynasty.
Because Jehoahaz worshipped idols and caused Israel to continue in the idolatry of Jeroboam, God began to reduce the size of Israel, allowing Hazael and Ben\-Hadad of [Aram](Syria-Aram-in-the-Bible.html) to overpower them (2 Kings 13:3, 32\). After experiencing Aramian oppression for a period of time, Jehoahaz finally relented and “sought the LORD’s favor” (2 Kings 13:4\). God graciously raised up a deliverer, who freed the Israelites from Aram, so that they were able to live in their own homes again (2 Kings 13:5\). Many biblical commentators believe the deliverer was either Jehoahaz’s son Jehoash or his grandson Jeroboam II (2 Kings 13:10, 22–23; 14:23, 26–27\). The biblical historian cites God’s grace: “Hazael king of Aram oppressed Israel throughout the reign of Jehoahaz. But the Lord was gracious to them and had compassion and showed concern for them because of his covenant with Abraham, Isaac and Jacob. To this day he has been unwilling to destroy them or banish them from his presence” (2 Kings 13:22–23\). Inexplicably, after God delivered him from the Aramians, Jehoahaz left standing the wooden [Asherah pole](Asherah-pole.html) in Samaria, the capital (2 Kings 13:6\). Israel’s army and chariots had been mostly destroyed by the end of Jehoahaz’s reign (2 Kings 13:7\), leaving the nation vulnerable to attack. Jehoahaz’s son and grandson ruled after him, completing the dynasty of Jehu. Sadly, these kings followed in the same evil footsteps as Jehoahaz (2 Kings 13:10–11; 14:23–24\). Even so, God continued to be faithful to His people (2 Kings 13:24–25; 14:26–27\).
*Jehoahaz son of Josiah, king of Judah (609 BC).* Although he was the fourth son of Josiah, Jehoahaz was made king over Judah once his father died (2 Kings 23:31; 2 Chronicles 36:1\). Also known as Shallum (1 Chronicles 3:15\), Jehoahaz only reigned for three months in Jerusalem before being deposed by Pharaoh Necho. The pharaoh installed Jehoahaz’s brother, Eliakim (aka Jehoiakim) as king and deported Jehoahaz in chains. Jehoahaz later died in Egypt (2 Kings 23:31–35\). This third and final Jehoahaz also “did evil in the eyes of the LORD, just as his predecessors has done” (2 Kings 23:32\).
The sins of the last Jehoahaz are especially tragic because his father, [Josiah](Josiah-in-the-Bible.html), had been an exceptionally good king. Josiah had found the Book of the Law, renewed the covenant, torn down the high places of idol worship, destroyed the priests of false gods, reinstituted the Passover, and turned to the Lord “with all his heart and with all his soul and with all his strength, in accordance with all the Law of Moses” (2 Kings 23:25\). But his son Jehoahaz did not follow in his steps.
Sadly, none of the Jehoahazes followed the Lord. Yet, as their name communicates, the Lord did not abandon His people.
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How can I have a relationship with Jesus?
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Answer
A relationship with Jesus is the most important relationship a person can have. A relationship with Jesus results in new life (Ephesians 2:4–5\); forgiveness (Colossians 1:14\); the indwelling of the Holy Spirit (John 14:16–17\); and, in the future, bodily resurrection and a home in heaven (John 14:19; Philippians 3:20–21\).
To establish a relationship with Jesus is not difficult. Jesus Himself came “to seek and to save the lost” (Luke 19:10\); He has issued the invitation, “Come to me, all you who are weary and burdened, and I will give you rest” (Matthew 11:28\); He has called for our trust (John 14:1\); and He has spoken to us as “friends” (John 15:14–15\). So, Jesus is certainly willing to have a relationship with us.
Having a relationship with Jesus is based on [God’s grace](grace-of-God.html), through faith. To understand, we need to look at a few relatively simple truths found in the Bible:
The first truth we need to recognize in order to have a relationship with Jesus is that, naturally, our relationship with God is broken. We have [sinned](all-have-sinned.html) against Him. We have done things that are wrong in His sight. The Bible says, “For all have sinned and fall short of the glory of God” (Romans 3:23\). God’s standard is perfection—since He is absolutely holy—and we all fall short of that standard. We each need to humble ourselves before God and admit our sin.
To have a relationship with Jesus, we also need to understand the biblical truth that “the wages of sin is death” (Romans 6:23\). “Wages” are payment for what we do. So, the payment or result of our sin is “death”—this is speaking of [*spiritual* death](spiritual-death.html), eternal separation from God in the place the Bible calls hell.
To have a relationship with Jesus, we also need to grasp a third truth—and this is a wonderful one: God loves us in spite of our sins, and He sent His Son Jesus Christ to die for us, as our [Substitute](doctrine-substitution.html). “God showed his great love for us by sending Christ to die for us while we were still sinners” (Romans 5:8, NLT). He didn’t wait for us to clean up our act or somehow overcome our sin (an impossibility); rather, He sacrificed Himself for us while we were still estranged from Him. He chose to take the punishment that we deserved. He took our place!
Then, we need to admit that *there’s absolutely nothing we can do to save ourselves or to contribute to our salvation*. On the basis of Christ’s sacrifice, God forgives our sins [by grace](saved-by-grace.html), that is, by an undeserved blessing. “It is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God—not by works, so that no one can boast” (Ephesians 2:8–9\). The Lord Jesus has already done all the work (John 19:30\), and He did it perfectly! Salvation is not about what we can do but about what Christ has done.
Knowing these truths from Scripture, you can have a relationship with Jesus by receiving Him [by faith](Bible-faith.html). Turn from your sin and trust Jesus and His finished work on the cross to have paid for your sins. Call out to Him as the Risen Savior who conquered death once and for all. Accept Him as your Lord and Master. The Bible promises, “As many as received Him, to them He gave the right to become children of God, to those who believe in His name” (John 1:12, NKJV).
You can receive Jesus by faith and thus begin a relationship with Him this very moment, right where you are, as you read these words! You can express your faith in Him by praying a prayer similar to this:
“God, I know that I am a sinner. I know that I deserve the consequences of my sin. But I am trusting in Jesus Christ as my Savior. I believe that His death and resurrection provided for my forgiveness. I trust in Jesus and Jesus alone as my personal Lord and Savior. Thank you, Lord, for saving me and forgiving me! Amen!”
Remember that God is not as concerned about the exact words you use as He is about the attitude of your heart. He sees your faith.
Have you made a decision for Christ because of what you have read here? If so, please click on the “I have accepted Christ today” button below.
If you have any questions, please use the question form on our [Bible Questions Answered](Bible-Questions.html) page.
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What is a prayer chain?
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Answer
A prayer chain is a group of people, usually associated with a church, who share prayer requests and commit to pray for needs as they arise. It’s called a “prayer chain” because the individual members are “linked” by prayer, and requests make their way from one person to another, following the “chain.” In a prayer chain, each link represents one person committed to pray for the needs of others. The more “links” in the chain, the more people are praying for the needs or struggles of others. The imagery of a chain also underscores the strength of God’s people who are united in [prayer](purpose-of-prayer.html).
A prayer chain is not to be confused with a [chain letter](Christian-chain-letters.html), which is a communication passed along to an ever\-growing number of people, promising some benefit or the avoidance of some curse. Such letters (or emails) are hoaxes and have nothing to do with a prayer chain, which simply alerts the people in a set group that it is time to pray.
Those who participate in a prayer chain commit to pray for whatever need arises, when it arises. There is no reward promised; those who pray do so out of concern for others’ needs. They know they are entreating a God who hears them if they ask according to His will (1 John 5:14\).
Many churches started their prayer chains with telephone calls: when one person received a phone call relaying a prayer request, he or she had the responsibility to call a predetermined set of other people to relay the message. In that way, the prayer information was disseminated quickly and efficiently. One person did not have to call *all* the people in the church; every person called a few. More recently, most churches have gone to an email or text\-based prayer chain. In this system, a prayer request is channeled to one person who has the database, and that person will send a group text or email asking for immediate prayer. God’s people pray, and the Spirit makes intercession according to His will (see Romans 8:26–27\). Other churches also utilize a website or a closed or private social media page as an online prayer chain.
In Scripture, we are commanded to pray, making our requests known to God with thanksgiving (1 Thessalonians 5:17, Colossians 4:2, Philippians 4:6–7\). Jesus gave His disciples instructions about prayer, including a model prayer (Matthew 5:5–13\). God wants to hear from His people. A well\-organized prayer chain helps to inform God’s people concerning matters of prayer and also prompts them to pray.
James 5:16 says, “Confess your sins to each other and pray for each other so that you may be healed. The prayer of a righteous person is powerful and effective.” The concept of a prayer chain relates directly to that verse. We should [confess our sins](confess-our-sins-to-one-another.html) (and struggles) to one another and pray for one another. If God wills, our multitude of fervent prayers can avail much. We are not responsible for the outcome of the prayers, but we are commanded to pray, leaving us with peace that whatever matter we take to the Lord is in the best possible hands (see Philippians 4:6–7\).
In short, a prayer chain is a group of people who have volunteered to pray for one another and encourage others to pray. They are the “minutemen” of prayer, ready at a moment’s notice to pray for whatever need develops. Their commitment creates a chain, long and strong, of praying saints. Our prayers are made in the confidence that things will always work out according to God’s will. When we see answers to prayer, the prayer chain then becomes a “praise chain,” and that’s a beautiful thing to see.
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How long were Adam and Eve in the Garden of Eden?
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Answer
Genesis chapters 1—2 give us the details of God’s creation of the world, including humanity. Adam and Eve were the first human beings, from whom every other human being descends. God formed Adam from the dust and breathed His own life into the man (Genesis 2:7\). God fashioned Eve out of Adam’s rib (Genesis 2:22\). Both Adam and Eve, and all humans today, were made in God’s image (Genesis 1:26–27; 5:1\). Genesis 2 describes Adam and Eve’s first home—the [Garden of Eden](Garden-of-Eden.html).
We read that God planted a garden and placed [Adam](Adam-in-the-Bible.html) there to tend it (Genesis 2:8, 15\). But, despite the beauty of God’s new world, there was one thing missing. God said, “It is not good for the man to be alone. I will make a helper suitable for him” (Genesis 2:18\). So God made a woman and brought her to him (Genesis 2:21–25\). Adam and [Eve](Eve-in-the-Bible.html) began their life together in paradise, but how long did the two remain in the Garden of Eden until they sinned and were cast out (Genesis 3\)?
The answer is that we do not know. But, based on other biblical evidence, we can assume that their time in the garden was relatively short. The couple did not have their first child until after they were banished from the garden (Genesis 3:23—4:2\). Since Romans 5:12 tells us that “sin entered the world through one man, and death through sin, and in this way death came to all people, because all sinned,” Adam must have been childless at the moment he chose to sin. Any child born before Adam’s sin would not have [inherited Adam’s sinful nature](inherit-sin.html). There is no reason to believe that the man and woman abstained from sexual relations in the garden, but we can assume that Eve did not conceive her first child prior to their sin. It seems, then, that the serpent tempted Eve to eat the forbidden fruit and the couple were expelled from the garden quite early on (Genesis 3:1–7\).
In their sin, Adam and Eve decided that the Lord would not be their Lord in this situation. They would be their own gods and choose for themselves what was right for them. The world has been reaping the consequences ever since. God had given them everything they needed to thrive and enjoy life, but they soon chose to disobey Him, and they lost paradise. Immediately upon sinning, Adam and Eve realized they were naked, and they felt ashamed (Genesis 2:25; 3:7\). They made coverings for themselves out of fig leaves. But God provided them with garments of skin (Genesis 3:21\), demonstrating that sin leads to death, as He had said, and that “without the shedding of blood there is no forgiveness” (Hebrews 9:22\). God’s action was a foreshadowing of the sacrificial death of Jesus Christ, whose blood would ultimately cover the sins of all who put their faith in Him (Hebrews 10:1–18\). Also in the garden, God promised a Savior, one who would crush the serpent (Genesis 3:15\)—that Savior is Jesus.
Then God drove Adam and Eve from the Garden of Eden and placed an angel with a flaming sword to guard it so they could not return (Genesis 3:24\). But God never forsook them. In fact, He had a plan for redemption before He even called the world into existence (Isaiah 46:10; John 1:1–5; Revelation 13:8\). For now, the world persists in sin, marred by its consequences (Romans 1:18–32; 8:18–25\). But those who have put their faith in Jesus Christ have been forgiven of sin (2 Corinthians 5:21; Colossians 2:13–15\). We have new life now (2 Corinthians 5:17; John 10:10\) and will live with God for all eternity (Luke 23:43; John 3:16–18\). One day God will make new heavens and a new earth (2 Peter 3:8–13; Revelation 21—22\). The tree of life, lost to Adam and Eve, will be available to all who are a part of God’s restored creation (Revelation 2:7; 22:1–2\).
Though Adam and Eve’s time in the Garden of Eden was short\-lived, all is not lost. God offers us true life in Him. He is patient with this world, allowing it to continue on, because He wants all to repent and come to Him (2 Peter 3:9\). He will one day bring [judgment](Judgment-Day.html), and we must be ready (2 Peter 3:10\)—we must turn from being the gods of our own lives and instead trust in the one, true God. By His grace, [through faith](faith-in-Jesus.html), we can be saved (Ephesians 2:1–10\). Choose life in Jesus Christ today!
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How is choosing a good name better than choosing riches (Proverbs 22:1)?
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Answer
Since most people don’t get to choose their names, why does Proverbs 22:1 say, “A good name is to be chosen rather than great riches, and favor is better than silver or gold” (ESV)? Likewise, why does Ecclesiastes 7:1 similarly suggest that “a good name is better than fine perfume”?
The word *name* in both verses means “[reputation](Bible-reputation.html),” “standing,” or “the general estimation and recognition of a person.” In ancient Israel, a person’s name was intricately linked with his reputation and standing in the community. The term translated “to be chosen” in the original language carries the idea of going after what is more desirable, preferable, or worth much more. *Favor* is actually “good favor” in the original Hebrew and corresponds with *name* in the first line of the verse. In this framework, *favor* means “acceptance, respect, or esteem from other people.” Thus, Proverbs 22:1 emphasizes the superior value of maintaining a good, respectable reputation.
Like wisdom, an honorable standing or “a good name” is more valuable than money, riches, and expensive material things like silver, gold, and fine perfume. A good rephrasing of the proverb would be, “It is far better to have honor and esteem associated with one’s name than all the riches in the world,” or, as the New Living Translation renders Proverbs 22:1, “Choose a good reputation over great riches; being held in high esteem is better than silver or gold.” Since, in the poetic Hebrew [parallelism](synonymous-parallelism.html), the two lines of the passage mean essentially the same thing, the Contemporary English Version combines them: “A good reputation and respect are worth much more than silver and gold.”
Proverbs 22:1 is not suggesting that it is wrong to have a lot of money and possessions. [Wealth](Bible-wealth.html) is not the culprit, but how we obtain it matters. If we acquire riches at the expense of destroying our reputation, then we have paid too high a price. Riches are worthless if, in pursuing them, we ruin our character. “Such are the paths of all who go after ill\-gotten gain; it takes away the life of those who get it,” says Proverbs 1:19 (see also Proverbs 10:2\).
Shakespeare, in one of his plays, echoes the teaching of Proverbs 22:1, putting these wise words into the mouth of Iago:
“Good name in man and woman, dear my lord,
Is the immediate jewel of their souls.
Who steals my purse steals trash; 'tis something, nothing;
'Twas mine, 'tis his, and has been slave to thousands;
But he that filches from me my good name
Robs me of that which not enriches him,
And makes me poor indeed” (*Othello*, III:iii).
Having a good name or honorable reputation is the result of developing inner character and living uprightly. [Ruth’s story](life-Ruth.html) proves that living with integrity builds a respectable reputation (Ruth 2:1–13\). A good reputation comes from obeying God’s Word (Deuteronomy 4:1–14\), living to please the Lord (2 Corinthians 5:9–10\), and always striving to keep a clear conscience before God and people (Acts 24:16; Hebrews 13:18; 1 Thessalonians 4:1\).
Even as a young boy, Jesus cultivated a good reputation as He grew “in wisdom and in stature and in favor with God and all the people” (Luke 2:52, NLT). The early church leaders chose seven men of “good reputation” (Acts 6:3, NKJV) to serve as deacons. The Bible describes at least one of them, [Stephen](life-Stephen.html), as a man who was “full of the Spirit and wisdom,” “full of faith” (Acts 6:5\), and “full of grace and power” (Acts 6:8\).
Proverbs 3:3–4 teaches, “Let love and faithfulness never leave you; bind them around your neck, write them on the tablet of your heart. Then you will win favor and a good name in the sight of God and man.” Once again, *a good name* here means “a respectable reputation.” *Love* in the original language denotes “kindness,” as in how we treat our fellow humans. And *faithfulness* refers to “steadfastness, and fidelity to one’s word,” especially regarding our obligations and relations with other men and women. When the Lord’s lovingkindness and faithfulness surround our hearts like a beautiful garland, we earn the favor of God and others. This favor provides us with a good name, branding our reputation and hanging like a monogram over the threshold of our lives. A good name such as this is more desirable than all the money in the world.
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Was it against the Mosaic Law for Boaz to marry Ruth, according to Deuteronomy 23:3?
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Answer
Deuteronomy 23:3–6 says, “No Ammonite or [Moabite](Moabites.html) or any of their descendants may enter the assembly of the Lord, not even in the tenth generation. For they did not come to meet you with bread and water on your way when you came out of Egypt, and they hired Balaam son of Beor from Pethor in Aram Naharaim to pronounce a curse on you. However, the Lord your God would not listen to Balaam but turned the curse into a blessing for you, because the Lord your God loves you. Do not seek a treaty of friendship with them as long as you live.” But then we read later that Boaz, a Jew living in Bethlehem, married [Ruth](life-Ruth.html), a Moabitess (Ruth 4:13\). How was Boaz and Ruth’s marriage not a violation of God’s law?
Other commands in the Mosaic Law forbade the Israelites from marrying the [Canaanites](Canaanites.html) (e.g., Deuteronomy 7:1–6\). Moab was not a Canaanite nation, and so those laws did not apply to Ruth and Boaz. However, Deuteronomy 23:3 specifically mentions Moabites as ineligible for admittance into the assembly of the Lord. It’s this law that raises the difficulty for Ruth.
There are several factors that make the marriage of [Boaz and Ruth](Ruth-and-Boaz.html) acceptable, even though Ruth was a Moabitess:
1\) The wording of the law in Deuteronomy 23:3 forbids only the naturalization of Ammonites and Moabites. It says nothing about their dwelling in the land of Israel, and it does not explicitly mention marriage.
2\) According to Jewish law and tradition, curses follow the father, not the mother. In Jewish commentaries, rabbis generally interpreted the command of Deuteronomy 23:3 to apply to a (male) Moabite, but not to a Moabitess: “Ammonite and Moabite converts are prohibited from entering into the congregation and marrying a woman who was born Jewish, and their prohibition is eternal, for all generations. However, their female counterparts, even the convert herself, are permitted immediately” (Misnah Yevamot 8:3\).
3\) Ruth was a proselyte to the Jewish religion. Her words to her mother\-in\-law, [Naomi](Naomi-in-the-Bible.html), indicate her devotion not only to Naomi but to the God of Israel: “Where you go I will go, and where you stay I will stay. Your people will be my people and your God my God” (Ruth 1:16\).
4\) God blessed the marriage of Ruth and Boaz and used the union to further His plan to bless Israel (Ruth 4:13–22\).
Many people mistake God’s prohibition of the Israelites’ intermarrying with other nations for a denunciation of those races or ethnicities. But such commands were not meant to raise a racial/ethnic issue. At the core was a religious issue. God did not want the Israelites marrying people who worshiped false gods, and the reason was obvious: “Do not intermarry with them. Do not give your daughters to their sons or take their daughters for your sons, for they will turn your children away from following me to serve other gods, and the Lord’s anger will burn against you and will quickly destroy you” (Deuteronomy 7:3–4\).
King Solomon foolishly ignored God’s law and married [women from pagan cultures](Solomon-advice.html). The result was just as God had predicted: “His wives led him astray. As Solomon grew old, his wives turned his heart after other gods, and his heart was not fully devoted to the Lord his God” (1 Kings 11:3–4\). Boaz married a woman from a pagan culture, but she did not bring her worship of Chemoth to Israel with her. Rather, she devoted herself to the One True God. Doing so made her no longer a Moabitess, at least in the religious sense. And Ruth found that she was accepted by Him who “does not show favoritism but accepts from every nation the one who fears him and does what is right” (Acts 10:34–35\).
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What were the ten times that Israel refused to trust and obey (Numbers 14:22)?
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Answer
When the Israelites refused to enter the [Promised Land](Promised-Land.html) after hearing the report of the ten faithless spies in Numbers 13:31–33, they wanted to choose new leaders to take them back to Egypt (Numbers 14:1–4\). At this rebellion, God was going to strike the entire nation down and start a new nation through Moses (Numbers 14:5–12\). It was only through Moses’ pleading with the LORD for mercy that the Israelites were not destroyed (Numbers 14:13–20\).
While Moses’ entreaty saved the Israelites from total destruction, it did not save them from judgment. In Numbers 14:21–23, the LORD declares, “But truly, as I live, and as all the earth shall be filled with the glory of the LORD, none of the men who have seen my glory and my signs that I did in Egypt and in the wilderness, *and yet have put me to the test these ten times* and have not obeyed my voice, shall see the land that I swore to give to their fathers. And none of those who despised me shall see it” (ESV, emphasis added).
No adult Israelites who departed Egypt in the exodus would be allowed to enter the Promised Land. At first glance, this seems like a particularly harsh punishment. However, the LORD was not judging the Israelites only for lacking the faith to enter the Promised Land. The Israelites had previously “tested” the LORD on ten separate occasions. It was the cumulative effect of all those incidents that led the LORD to pronounce this judgment on the Israelites.
What were the ten times the Israelites tested the LORD?
(1\) Lacking faith before the crossing of the Red Sea (Exodus 14:11–12\)
(2\) Complaining over the bitter water at Marah (Exodus 15:24\)
(3\) Complaining in the Desert of Sin (Exodus 16:3\)
(4\) Collecting more [manna](what-was-manna.html) than they were supposed to (Exodus 16:20\)
(5\) Attempting to collect manna on the Sabbath (Exodus 16:27–29\)
(6\) Complaining over the lack of water at Rephidim (Exodus 17:2–3\)
(7\) Engaging in idolatry in the [golden calf](golden-calf.html) incident (Exodus 32:7–10\)
(8\) Complaining at Taberah (Numbers 11:1–2\)
(9\) Complaining over the lack of food (Numbers 11:4\)
(10\) Failing to trust God and enter the Promised Land (Numbers 14:1–4\)
Truly the LORD is “slow to anger and abounding in steadfast love, forgiving iniquity and transgression,” just as Moses said (Numbers 14:18\). Were it not for the LORD’s patience and mercy, judgment would have occurred earlier. [God’s mercy](rich-in-mercy.html) toward Israel is a powerful illustration of 2 Peter 3:9, “The Lord is . . . patient toward you, not wishing that any should perish, but that all should reach repentance.”
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Who were the Zidonians in the Bible?
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Answer
Zidon, also called Sidon, was the capital city of Phoenicia, located on the eastern coast of the Mediterranean Sea approximately 20 miles north of its sister city, [Tyre](Tyre-in-the-Bible.html). Today, Zidon is called Saida (or Sayda) and remains a port city in Lebanon. Tyre and Sidon (Zidon) are often mentioned together in the Bible, particularly in the Old Testament (Isaiah 23; Jeremiah 27:3; 47:4; Matthew 11:22; 15:21\). Although Tyre appears to have been the more prominent city, the term *Zidonians* was sometimes used to refer to all Phoenicians (Joshua 13:6; Judges 18:7\).
The city of Zidon or Sidon is thought to have been founded by Canaan’s son Sidon (Genesis 10:15\); at any rate, Sidon’s descendants settled in that area, and the city of Zidon is quite ancient. Zidon was well\-known as a center of commerce and for its artisans. [Solomon](life-Solomon.html) made arrangements with [King Hiram](Huram-Hiram.html) of Tyre to procure lumber for the building of the temple, saying, “Give orders that cedars of Lebanon be cut for me. My men will work with yours, and I will pay you for your men whatever wages you set. You know that we have no one so skilled in felling timber as the Sidonians” (1 Kings 5:6; cf. 1 Chronicles 22:4\). The Zidonians were also renowned as men of the sea and capable sailors (see 1 Kings 9:27 and Ezekiel 27:8\).
The land containing the city of Zidon was given to the [tribe of Asher](tribe-of-Asher.html) as their inheritance from the Lord (Joshua 19:24–31\). Zidon was thus a part of Canaan that the Israelites were commanded to overthrow, but they did not (Judges 1:31–32\). Soon, the Zidonians were oppressing the Israelites in the Promised Land (see Judges 10:12\).
The ancient Zidonians were wicked idolators. Their god was [Baal](who-Baal.html), and their goddess was Ashtoreth (1 Kings 11:33\), and because Israel failed to completely cast the Zidonians out of the land God gave them, the idol worship continued and became a problem for the Israelites. King Solomon unwisely married Zidonians (1 Kings 11:1\), and his reign was corrupted by Zidonian idolatry (1 Kings 11:5\). Later, the infamous [King Ahab](King-Ahab.html) of Israel married [Jezebel](life-Jezebel.html), a daughter of Ethbaal king of the Zidonians (1 Kings 16:31\). Soon, Baal worship was rampant in Israel.
Although the Bible does not give us many details about Zidon, other historical documents tell us that Zidon seems to have flourished during the Persian domination, even surpassing Tyre in prominence. However, around 351 BC, Zidon’s King Tennes betrayed the city to the king of the Persians, Ochus. When the Zidonians realized destruction was imminent, they shut themselves and their families into their own homes and set fire to them. It is thought that forty thousand Zidonians died in those fires.
Eventually, Zidon emerged from the ashes and once again began to flourish. Zidon appears to have been the northernmost city to which Christ traveled during His time on earth (Matthew 15:21\). On Paul’s voyage to Rome as a prisoner, the ship made a stop at Zidon, where Paul had friends (Acts 27:3\). Jesus mentioned Zidon in reference to its reputation of wickedness. Jesus pronounced woe on unrepentant Jewish cities in which He’d done most of His miracles, saying that, had He done those works in Tyre and Zidon, the people there would have repented. Judgment would be more bearable for the wicked towns of Tyre and Zidon, who did not know Christ, than for the people who rejected Jesus outright (Matthew 11:20–24; Luke 10:12–16\).
Many Old Testament prophecies record God’s pronouncement of judgment on Tyre and Zidon (Isaiah 23; Jeremiah 25; 27; 47; Ezekiel 26—28; Joel 3; Amos 1:9–10; Zechariah 9:1–4\). God’s judgment is righteous (Psalm 9:4; 50:6\). Even though God is the Judge, He brings redemption for those who repent and put their faith in Him. The prophet Elijah was fed by a [widow woman](Elijah-widow.html) in the area of Zidon (1 Kings 17:9\), a fact that Jesus points out to the Jews in Nazareth (Luke 4:26\). Inhabitants of Zidon were some of the early followers of Jesus (Mark 3:8; Luke 6:17\), and Jesus interacted with a Canaanite woman from the region of Zidon, healing her daughter and commending her faith (Matthew 15:21–28\). Sinners were drawn to Jesus then, and they are still drawn to Him by the Father and the work of the Holy Spirit today (John 6:44; 16:8–11\). Though God’s righteous judgment is coming (Romans 1:18–32; 2 Peter 3:8–10\), God’s offer of salvation through Jesus Christ is still available to all (John 3:16–18; 2 Corinthians 5:18–21\).
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How are two better than one (Ecclesiastes 4:9)?
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Answer
In his pursuit of wisdom and learning, [Solomon](life-Solomon.html) discovers that few things in life hold more value or enduring satisfaction than true friendship. In Ecclesiastes 4:9–12, Solomon reflects on the importance of companionship and the benefits of people working together. He begins by stating, “Two are better than one, because they have a good return for their labor” (Ecclesiastes 4:9\). Solomon agrees with God that “it is not good for the man to be alone” (Genesis 2:18\).
Two are better than one in a work setting because a pair of laborers can accomplish more than a person working alone. Difficult jobs become easier with four hands and the doubled strength of two people working together. Even though profits are divided, two laborers have a better return for their efforts—they achieve more—than one person alone. Two individuals also bring a more varied skill set to the table and offer different strengths to complement and encourage one another.
Two are better than one because, “If one person falls, the other can reach out and help. But someone who falls alone is in real trouble,” says Ecclesiastes 4:10 (NLT). Sometimes we fall down physically and need help getting up, but the maxim has even greater emotional and spiritual implications. When we stumble in our spiritual walk or are downtrodden with emotional burdens, it’s vital to have a friend or mentor who can come alongside us and help restore us to wholeness in our relationship with God. Paul told 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. And be careful not to fall into the same temptation yourself. Share each other’s burdens, and in this way obey the law of Christ” (Galatians 6:1–2, NLT).
If you’ve ever spent a night out in the freezing elements, you know that two are better than one because “two people lying close together can keep each other warm. But how can one be warm alone?” (Ecclesiastes 4:11, NLT). Not only is it harder to stay warm traveling alone at night, but it’s more dangerous: “A person standing alone can be attacked and defeated, but two can stand back\-to\-back and conquer. Three are even better, for a triple\-braided cord is not easily broken” (Ecclesiastes 4:12, NLT).
We need [Christian friends](Bible-friends.html) for emotional, practical, and spiritual support through life’s hardships. If we nurture relationships with other believers, we will always have someone to help us stay on track and lift us back up when we fall. God’s people are not meant to live in isolation but walk this road together (Hebrews 10:25; Acts 2:44\). In the earliest days of the church, Christians “worshiped together at the Temple each day, met in homes for the Lord’s Supper, and shared their meals with great joy and generosity” (Acts 2:46, NLT).
Jesus prayed for His followers to be [united as one](Christian-unity.html), just as He and the Father were one (John 17:21\). This sort of unity and cooperation in the body of Christ binds believers together “in perfect harmony” (Colossians 3:12–14, NLT), allowing God’s love to be “brought to full expression in us” (1 John 4:12, NLT). The body of Christ is stronger and more protected as we care for one another through adversity and celebrate life’s victories together. As we work together and walk together in the strength of unity, we accomplish more for God’s kingdom (John 13:35\).
When Solomon said, “Two are better than one,” he acknowledged that true, godly friends are a comfort in need, a help in trouble, a companion in toil, and a protective guard against danger.
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Why is there so much evil in the world?
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Answer
[Evil](definition-of-evil.html) is that which is morally wrong or sinful; it can also be defined as the absence of good. Since God is good and the measure of goodness, evil is essentially that which goes against His nature and His ways. Evil exists in our world because some of God’s creatures rebelled and continue to rebel against Him.
The first creature to rebel against God, therefore becoming the author of evil, was [Satan](Satan-fall.html), and other angels joined Satan in his rebellion (Isaiah 14:12–14; Ezekiel 28:12–18\). Humans followed suit when Eve fell to Satan’s deception and [Adam](fall-of-man.html) willingly partook in her sin (Genesis 3\)
Genesis recounts the rapid growth of evil. Adam and Eve’s firstborn son murdered his brother and then lied about it (Genesis 4\). About one thousand years after creation, “The LORD saw how great the wickedness of the human race had become on the earth, and that every inclination of the thoughts of the human heart was only evil all the time” (Genesis 6:5\). God destroyed the earth with a worldwide flood, preserving Noah and his family (Genesis 6—9; 1 Peter 3:20\). Shortly after the flood, we see sin again—Noah got drunk and exposed himself inappropriately (Genesis 9\).
As the world’s population grew, humans again defied God. Rather than “fill the earth” (Genesis 9:1\) as God had instructed, “they said, ‘Come, let us build ourselves a city, with a tower that reaches to the heavens, so that we may make a name for ourselves; otherwise we will be scattered over the face of the whole earth’” (Genesis 11:4\). God knew that their sinfulness would only increase if they continued to conspire with one another, so He confused their languages and scattered them (Genesis 11:5–9\). In doing so, God limited evil.
A few hundred years later, God set in motion His plan to rescue humanity from evil. He called Abraham, from whom He would set aside a people for Himself—the Jews. It is into this family line that Jesus, the God\-Man who rescues the world from evil, was born (Genesis 12:1–3; Galatians 3:16, 26–29; Luke 3:23–38; John 1:1–5, 14\). Centuries after Abraham, God rescued His people from slavery in Egypt and gave them [the law](Mosaic-Law.html) through Moses. The law demonstrated God’s holiness and made clear humans’ inability to live up to God’s standards (Romans 3:23; 5:20–21\). The Old Testament system of sacrifices foreshadowed what Jesus would accomplish on the cross (Hebrews 10\).
Though evil has been rampant throughout history, God has always provided a way of forgiveness and rescue—salvation is always by [God’s grace](by-grace-through-faith.html) received through faith (Ephesians 2:1–10; Hebrews 11:1, 6; Romans 4\). The Bible provides examples of rampant evil and its destructiveness, but also of God’s abundant grace and mercy. Further, the Bible teaches God’s judgment on evil and on those who continue to reject Him (John 3:36; 2 Peter 3\).
If evil is so destructive and God has provided a means of rescue, why is there still so much evil in the world today? One reason, of course, is that mankind still has a sinful nature. Another reason is that God is patient. Second Peter 3:9–10 says, “The Lord is not slow in keeping his promise, as some understand slowness. Instead he is patient with you, not wanting anyone to perish, but everyone to come to repentance. But the day of the Lord will come like a thief. The heavens will disappear with a roar; the elements will be destroyed by fire, and the earth and everything done in it will be laid bare.” God has not yet brought His full judgment against evil because He wants many more people to come to repentance.
In the meantime, Satan still has influence in the world, and our own human hearts still turn against God. Second Corinthians 4:4 explains, “The god of this age has blinded the minds of unbelievers, so that they cannot see the light of the gospel that displays the glory of Christ, who is the image of God.” Paul explains how people willingly reject the truth of God and that, “just as they did not think it worthwhile to retain the knowledge of God, so God gave them over to a depraved mind, so that they do what ought not to be done” (Romans 1:28\). He also warns, “There will be terrible times in the last days. People will be lovers of themselves, lovers of money, boastful, proud, abusive, disobedient to their parents, ungrateful, unholy, without love, unforgiving, slanderous, without self\-control, brutal, not lovers of the good, treacherous, rash, conceited, lovers of pleasure rather than lovers of God—having a form of godliness but denying its power. Have nothing to do with such people” (2 Timothy 3:1–5\).
Even those who have put their faith in Jesus Christ and been rescued from the penalty of sin [still struggle](Christian-sin.html) against the sinful nature (Romans 7—8\). We still go against God and, as a result, contribute to the problem of evil in the world. God has graciously forgiven us in Jesus Christ and continues to cleanse us from sin (1 John 1:9\). Through the work of the Holy Spirit, God also enables us to put our evil deeds to death and live in His ways (Philippians 2:12–13; Ephesians 4:17–32; Colossians 3:1–14; Romans 12:1–2; Hebrews 12:1–2\).
Evil will persist until Christ returns, but we can rest assured that God allows no more evil than will ultimately play into His good and perfect purposes. He restrains evil (Job 1—2; 2 Thessalonians 2:6–12\). Though God never authors or applauds evil, He is able to use it to His good ends (Romans 8:28–30; James 1:2–4; 1 Peter 1:6–9\).
Though the evil in our world can seem overwhelming, it has by no means overcome the goodness of God. God’s children—those who have put their faith in Jesus Christ (John 1:12\)—live in this world as [ambassadors](ambassador-for-Christ.html) and [lights](salt-and-light.html) (2 Corinthians 5:20–21: Matthew 5:13–16\). We are tasked with sharing the good news about Jesus with the world (Matthew 28:18–20; Acts 1:8\) and demonstrating His character through actively loving others (John 13:34–35; Galatians 6:9–10; 1 John 4:7–12\). The Holy Spirit resides in us (Ephesians 1:13–14; 1 John 4:13\). Nothing will separate us from God’s love, not even the darkest evil (Romans 8:28–39\).
Romans 12 gives advice for how to be a “living sacrifice, holy and pleasing to God” (Romans 12:1\). As regards evil, we are told, “Love must be sincere. Hate what is evil; cling to what is good” (Romans 12:9\); “Do not repay anyone evil for evil” (Romans 12:17\); and “Do not be overcome by evil, but overcome evil with good” (Romans 12:21\).
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How can I know if I have been reborn?
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Answer
Spiritual rebirth occurs when a person places faith in Jesus’ death and resurrection and receives God’s forgiveness of sin (1 Peter 1:3; 1 John 2:2\). Salvation is the state of being reborn, as Jesus says, “Very truly I tell you, no one can see the kingdom of God unless they are born again” (John 3:3\). Being reborn spiritually is like a caterpillar undergoing metamorphosis and emerging from a chrysalis as a new creature. Salvation is a spiritual metamorphosis with radical consequences, transforming believers’ lives. When one is [born again](born-again.html), he or she is a new creation in Christ (2 Corinthians 5:17\).
But how can we know that we have been spiritually reborn? Is there a certain experience we should seek? A [certain feeling](feel-saved.html) we should have? What’s the proof of the new birth?
Paul asserts that we can and should test ourselves on whether we are in the faith (2 Corinthians 13:5\). John says that we can *know* that we have eternal life (1 John 5:13\). God’s Word gives believers the [assurance of salvation](assurance-salvation.html) and provides guidelines about how we can know we have been reborn.
**You can know you have been reborn if you have placed faith in Jesus Christ.** Romans 10:9–11 says, “If you declare with your mouth, ‘Jesus is Lord,’ and believe in your heart that God raised him from the dead, you will be saved. For it is with your heart that you believe and are justified, and it is with your mouth that you profess your faith and are saved. As Scripture says, ‘Anyone who believes in him will never be put to shame.’” The only requirement for salvation is faith in the work of Jesus’ death and resurrection (John 6:29\). Nothing and no one else can save, not even our own good works (Acts 4:12; Ephesians 2:1–10\). Once a person is saved by placing faith in Jesus, then he or she can be assured of salvation (John 10:28\). This is the promise of God.
To have [faith in Jesus](faith-in-Jesus.html) means to trust Him. We place our faith in Jesus when we recognize that we are separated from God and cannot resolve that problem ourselves, when we understand that God has provided the payment for our sins through Jesus’ death, and when we turn to Him in repentance and belief. Faith in Jesus is not simply intellectual assent to the facts of His existence, His deity, His death on the cross, or His bodily resurrection. Rather, faith in Jesus is a heart\-level trust that He is who He says He is and that He has accomplished what He says He has accomplished. It is belief that salvation is by God’s grace; it is reliance on the risen Lord for that salvation.
**You can know you have been reborn if you bear the [fruit of the Spirit](fruit-of-the-Holy-Spirit.html).** Galatians 5:22–23 lists the qualities that believers will demonstrate as a result of being reborn by the Holy Spirit: “Love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self\-control” (NLT). The work of the Holy Spirit in your life is evidence of rebirth, as the Holy Spirit indwells you (John 14:16–17; 1 John 4:13\) and controls you (Romans 8:9\).
**You can know you have been reborn if you bear marks of a changed life.** People will notice a change in the life of the follower of Christ because life *before* salvation will look different from life in Christ. No longer will the person reborn by the Spirit want to live in sin; children of God do not desire to habitually and without remorse partake in the deeds of darkness (Ephesians 5:5–8; 1 Thessalonians 5:5\). Instead, believers will seek to imitate Christ: “If you know that he is righteous, you may be sure that everyone who practices righteousness has been born of him” (1 John 2:29, ESV). Of course, no one is perfect this side of heaven, but Christians have been saved to do good works for the Lord, and those works are one evidence of their rebirth (Ephesians 2:10\).
**You can know you have been reborn if you demonstrate love for your neighbor.** Jesus told His disciples that love would set them apart as His followers (John 13:34–35\). Having love for fellow believers is a mark of a reborn person (1 John 4:20\). Showing love to others, including one’s [enemies](love-enemies.html) (Matthew 5:44; Mark 12:31\), is a quality of someone who has been born again.
Many believers can recall a specific moment in time when they placed faith in Jesus, but for others arriving at the point of rebirth may have been a longer, more convoluted process. Regardless of whether we remember the exact day, month, and year of our salvation, we can be assured of being reborn because of our trust in Jesus and His continued work in our lives. Because He never changes, Jesus can be trusted as the means and assurance of salvation (Hebrews 13:8\).
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What is the significance of Nain in the Bible?
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Answer
The city of Nain is mentioned only once in the Bible, but it was the site of one of Jesus’ greatest miracles. Luke 7:11–17 details the account of Jesus traveling through the town of Nain. As He approached the city gate, a funeral procession was in progress. Jesus noticed the mother, a widow, weeping as the pallbearers carried the body of her only son to the burial grounds. Jesus had compassion on her and told her, “Don’t cry.” He then touched the frame they were carrying him on and spoke to the dead man: “Young man, I say to you, get up!” (Luke 7:14\). Immediately, the widow’s son sat up, [alive](raised-from-the-dead.html). Because of this miracle, many glorified God, and news of Jesus spread quickly throughout that region.
Nain was a small village in Galilee, located approximately four miles from Mount Tabor and twenty\-five miles southwest of [Capernaum](Capernaum-in-the-Bible.html), Jesus’ residence during His earthly ministry. The word *Nain* means “beauty” or “pleasantness.” In Hebrew, *Nain* referred to green pastures or loveliness. Nain may have earned its name because its location high on a hill affords a breathtaking view across the plain to Carmel, over the hills of Nazareth, with the white peak of [Mount Hermon](mount-Hermon.html) glistening in the distance. A look to the south reveals the hills of Gilboa and the higher plains of [Samaria](Samaria-in-the-Bible.html). Nain was at one time fairly prosperous, but scholars believe that a sudden change in the economy brought an end to its prosperity and the town never recovered. It remains today a tiny settlement.
Nain was never enclosed by a wall, making it different from many towns in Bible times. So the gate referred to in Luke 7:12 may have been a pass between houses on the main road through the town. To the west of Nain was a great number of burial caves and tombs, probably the destination of the funeral party when Jesus intercepted them.
While Nain may have earned its name from the beautiful view of nature, Jesus enhanced its meaning by choosing that town to bring life from death. Nothing is more beautiful than the miracle of transformation that takes place in those who “were dead in \[their] transgressions and sins” but are now made alive with Christ (Ephesians 2:1–5; John 10:10\). Jesus’ miracle of resurrection in the town of Nain was for the benefit of those present, but it also serves as a reminder to us all of His promise that “whoever believes in \[Jesus] shall not perish but have eternal life” (John 3:16\).
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What is The Chosen, and is it biblically sound?
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Answer
*The Chosen* is a television show about the [life of Christ](life-of-Christ.html). Season 1, released in 2019 (with a pilot episode on the birth of Christ released in 2017\), garnered attention for several reasons: it is the first TV show of its kind, presenting the life of Christ over multiple seasons (it plans seven seasons total); it was crowd\-funded, bringing in more donations (over $40 million as of 2023\) than any other media project ever; it is the first series to be launched in every country simultaneously via its own app (with over 108 million views so far in 180 countries); and it is being praised for its engaging storytelling.
*The Chosen* is free to watch, with no fee or subscription necessary. DVDs of each season are also available for purchase. The show’s creator, Dallas Jenkins (son of *Left Behind* co\-author Jerry Jenkins), has a degree in Biblical Studies. In creating the show, Jenkins put together a panel of expert consultants to ensure biblical and historical accuracy in the script he was co\-writing for the show. On the panel were a Messianic Jewish rabbi, a Catholic priest, and an evangelical professor of biblical studies.
Jenkins’ stated goal in creating the show was to help people know Jesus better and love Scripture more. To reach that goal, he and the other scriptwriters took the gospel accounts and added what are, in their opinion, plausible details about the lives of the biblical figures found there. They added backstories to well\-known characters and fleshed out other characters who might receive only a passing mention in Scripture. The intended result is that viewers see the people in the Bible as real people who dealt with the same types of issues we all have to deal with. In *The Chosen*, the disciples have families and friends, they have reputations to uphold, they have a sense of humor, and they struggle with finances and other concerns.
As with all storytelling based on historical events, some artistic license is evident. In *The Chosen*, there is often a tremendous amount of artistic license. In retelling the gospel accounts, the writers have inserted or modified some characters, storylines, and details of the inspired original. The changes are designed to give each episode a feeling of being grounded in real life. One example of these artistic choices is that the disciple [Matthew](Matthew-in-the-Bible.html) is depicted as a young man on the Asperger’s/autism spectrum. There is no direct biblical evidence that Matthew had this disorder, but it is a plausible detail, so the writers felt comfortable using artistic license to insert this additional trait to Matthew’s character. Since no one is claiming that the show is God’s Word or that it is on par with the Bible, the creators of *The Chosen* believe such license is acceptable, and even expected in a medium such as television. As long as viewers remember that what they are seeing is art and not real life—and they compare what they view with Scripture—there is no danger of confusion. We should all know intuitively that, for all its historical accuracy and attention to cultural context, *The Chosen* is simply one idea from one group of people about what they think it might have been like to be near Jesus.
Dramatizations of biblical events such as are presented in *The Chosen* provide an opportunity for sharing the gospel with those who otherwise might not be exposed to the Bible. For believers, such dramatizations can promote [spiritual growth](spiritual-growth.html), reminding us that the Bible is more than just a story—it relates actual events in the lives of real people who had emotions, relationships, and concerns similar to ours.
There is some concern that members of the [Mormon Church](Mormons.html) are involved in the production of *The Chosen* and that resources owned by the Church of Jesus Christ of Latter\-day Saints are used to film the show. In fact, the distributer of the show, VidAngel, was founded by two Mormons. Also of concern are some statements made by Dallas Jenkins that seem to embrace Mormons as his brothers and sisters in Christ. Are these concerns enough to keep us from viewing *The Chosen*? That is a matter of personal conviction. The question we need to ask is, “Is this a Mormon show?” That is, “Does this show teach Mormon theology?” The answer is “no,” at least so far. Nothing in the series is promoting uniquely Mormon doctrine, or Catholic, or that of any other group. So, it is possible to use things owned by a Mormon company without producing a Mormon product. Most people, if they don’t hear about Mormons on the set, would never think that *The Chosen* has an LDS connection at all. That is because the finished product is not Mormon.
The show’s evangelical creators still retain full control over the content of the show. As long as that does not change and *The Chosen* keeps seeking to produce a faithful retelling of the life of Christ, whether or not to watch *The Chosen* is a matter of Christian freedom and discernment. If elements of errant theology begin creeping into the show itself, then the creators will have betrayed their viewers and the truth of the gospel. Until that time, watching *The Chosen* is a matter of conscience. Some Christians will appreciate the retelling of Jesus’ life. Others will have difficulty with the artistic license involved with portraying Jesus’ life on film. Still others will find a myriad of other reasons not to watch the show including the Mormon or Catholic involvement, even if Mormon or Catholic theology is not promoted. Each person is to prayerfully discern whether watching the show will be a benefit or a hindrance to his/her walk with the Lord: “Each of them should be fully convinced in their own mind” (Romans 14:5\).
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Do you have to speak in tongues to be saved?
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Answer
No, speaking in tongues is not a requirement for salvation. The Bible records instances of some believers using the [gift of tongues](gift-of-tongues.html), but it does not teach that speaking in tongues is evidence of salvation. Those who teach that one must speak in tongues to be saved tend to point to a few specific examples in the book of Acts where tongues was a sign of the indwelling Holy Spirit, and thus of salvation.
In Acts 10 the Roman centurion [Cornelius](Cornelius-in-the-Bible.html) and his household come to faith in Christ. The Holy Spirit comes on them, and they begin speaking in tongues. This was a sign to Peter that these Gentiles were saved and given the Holy Spirit—Peter would have immediately associated this event with what happened on the [Day of Pentecost](day-Pentecost.html), when the church began among the Jews. Now Gentiles were being saved as well as the Jews, and Peter had the verification: this group of Gentiles were speaking in tongues.
In Acts 19:4–6, the apostle Paul found [some disciples](receive-Spirit-Acts-19.html) of John the Baptist in Ephesus. These men had accepted John’s message of repentance but did not yet know about the Holy Spirit. Paul pointed them to Jesus, and they believed and were baptized in Jesus’ name. Paul put his hands on the men, and they received the Holy Spirit, as evidenced by their speaking in tongues. In this case, speaking in tongues was used as a sign to them and to Paul that the men had believed the full message of the gospel. It was also a sign to the whole city of Ephesus, that great center of Gentile commerce, art, and idolatry. God was readying His work in Ephesus, and here were men fitted to His purpose, able to speak the gospel in whatever language was needed.
The salvation of Cornelius and the men of Ephesus represent specific instances in which speaking in tongues was an evidence or a sign that the new birth had occurred. These instances are the exception and not the rule. Notice that throughout the book of Acts and the rest of the New Testament we do not see speaking in tongues associated with salvation. None of the gospel presentations in the New Testament mention tongues (John 3:16–18; Ephesians 2:1–10; Acts 4:12; 16:31; Romans 10:9–13; 1 Corinthians 15:3–8; Ephesians 2:1–10\). Were speaking in tongues necessary for salvation, or even the primary signifier of salvation, we would expect to read much more about tongues.
A proper view of the spiritual gift of speaking in tongues is essential in understanding why speaking in tongues is not a sign of salvation. The gift of tongues was given on the Day of Pentecost as the Holy Spirit came to [permanently indwell](indwelling-of-the-Holy-Spirit.html) the followers of Christ. The gift manifested itself in the ability to speak foreign languages without learning them, and the early church used this gift to preach Christ (Acts 2:4–12\). Many translations, such as the New Living Translation and Holman Christian Standard Bible, interpret the word “tongues” as “languages.” The Greek word is *glossa*, which refers to the physical tongue or to a language. Some today associate the gift of tongues with ecstatic, unintelligible utterances and “heavenly” (i.e., mystical, unknown) languages, but that does not fit the biblical model. The gift of tongues or languages was meant to communicate a message and served as a sign to unbelievers (1 Corinthians 14:22\), and it ceased with the apostolic age, as Paul said it would (1 Corinthians 13:8\). Missionaries to a foreign field must now go to language school and learn the language they will minister in. Speaking in tongues was a spiritual gift given to some, not all (1 Corinthians 12:30\). It is never presented as a requirement for salvation in Scripture.
The Bible emphasizes that not everyone will have the same gift. As Paul asks a series of rhetorical questions in 1 Corinthians 12:29–30: “Are all apostles? Are all prophets? Are all teachers? Do all work miracles? Do all have gifts of healing? Do all speak in tongues? Do all interpret?” The implied answer is “no.” In the [body of Christ](body-of-Christ.html), different parts have different functions (1 Corinthians 12:18–20\). Even in the early church, when the gift of tongues was in use, not every Christian was expected or required to speak in tongues. The Holy Spirit gave the gift of tongues to those He wanted to have it (1 Corinthians 12:11\).
[Faith in Jesus Christ](faith-in-Jesus.html)—His work on the cross and His resurrection—is what saves people (1 Corinthians 15:3–4\) by the grace of God. If salvation requires more than faith, then faith would be accompanied by works, which goes against the teaching of Scripture (see Ephesians 2:8–9\). Just as the Judaizers argued that Christians had to follow parts of the Mosaic Law to be saved, so also some today claim that more must be done for salvation. Such teaching isn’t warranted in the Bible (see Galatians 2:16\).
If a person has placed faith in Christ, then his or her life will indeed give evidence of salvation (James 2:22\). Bearing the fruit of the Spirit, loving others, and obeying the Lord will demonstrate that a person’s life has been transformed by Christ (Galatians 5:22–23; John 13:34–35; 14:15\). Living for Jesus, not speaking in tongues, provides evidence of salvation.
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What did Jesus mean when He said, “I go to prepare a place for you” (John 14:2)?
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Answer
Jesus’ disciples were greatly distressed about His impending departure (John 14:1; cf. John 16:6, 22\). For this reason, Jesus set aside His own agony (John 12:27 and John 13:21\) and took an extended moment to lend emotional support to His disciples (John 14—16\). Is there a greater example of putting others before ourselves?
John 14 is linked with John 13 in two important ways. First, there is an implicit connection to Peter, who Jesus said would deny Him three times (John 13:36–38\). If Peter would [deny the Lord](Peters-denial.html), would the other disciples remain steadfast in their faith?
Second, because Jesus sensed the inner turmoil of His disciples, He thought it necessary to address the implications of His departure (John 13:33, 36\).
To calm their troubled hearts (John 14:1\), Jesus issues an imperative: “Believe in God; believe also in me” (ESV). The word for “believe” can also be translated as “trust” (as the NLT renders John 14:1\). Here, we discover the real problem—a lack of trust. The disciples did not fully trust God, nor did they fully trust Jesus. If they trusted God, they would also trust Jesus, who “proceeded forth and came from God” (John 8:42, KJV). The implication is that there is an indissoluble union between the Father and Son (cf. John 10:30 and John 17:21\), a union that would be more fully explained in John 14:7–12\.
D. A. Carson, a professor of New Testament at Trinity Evangelical Divinity School, has this to say about the union between the Father and Son:
For thoughtful readers of the Gospel, however, the link is almost inevitable. If Jesus invariably speaks the words of God and performs the acts of God (5:19 ff.), should he not be trusted like God? If *he* tells his followers not to let their hearts be troubled, must it not be because he has ample and justifiable reason?
*The Gospel According to John*, Eerdmans, 1991, p. 488\.
It is not simply the fact that Jesus should be trusted *like* God. Jesus is God (John 1:1, 14; 5:18\). Therefore, He can be trusted to provide the solution to every problem that we face (see Matthew 11:28–30\).
The disciples did not understand that Jesus’ departure was for their benefit. Not only would Jesus leave to prepare a place for them, but He would also come back for them (John 14:2–3\). Should this not have been sufficient reason for the disciples to rejoice?
In John 14:2, *my Father’s house* refers to heaven, where there are many rooms or dwelling\-places. Jesus’ point is not that every believer will receive a “mansion” (as the KJV renders John 14:2\). Rather, it is an assurance that ample provision has been made to secure space for all believers in heaven. This is yet another reason why the disciples should not let their hearts be troubled about Jesus’ departure.
By going to the cross, Jesus prepared a place in [heaven](where-is-Heaven.html) for His disciples (cf. John 12:32\). Thus, He is our forerunner or precursor:
“We have this as a sure and steadfast anchor of the soul, a hope that enters into the inner place behind the curtain, where Jesus has gone as a *forerunner* on our behalf, having become a high priest forever after the order of Melchizedek” (Hebrews 6:19–20 emphasis added).
Our hope for an eternal resting place in heaven is sure and steadfast because it is grounded in the [finished work](it-is-finished.html) of Christ (John 19:30\).
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What does it mean that God will be all in all in 1 Corinthians 15:28?
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Answer
God’s being “all in all” is rooted in the truth of Jesus’ resurrection and the resultant future, when [Christ returns](second-coming-Jesus-Christ.html) and “the Son himself will be made subject to him who put everything under him, so that God may be all in all” (1 Corinthians 15:28\).
Paul begins 1 Corinthians 15 by discussing the [gospel message](what-is-the-gospel.html), namely, that Jesus died, was buried, rose from the dead, and appeared to many witnesses (1 Corinthians 15:1–11\). Some of the Corinthians had been claiming the resurrection was a false doctrine (1 Corinthians 15:12\). Paul counters that the resurrection of Jesus and of those who believe in the gospel is crucial for the present process of becoming holy and the Christian’s future glorification. As Paul states in 1 Corinthians 15:17–19, if the resurrection of Jesus is a false reality, the Christian’s future resurrection is not a reality. Without the resurrection of Christ, the Christian is “of all men most to be pitied.”
Paul makes a clear defense of the [resurrection of Christ](resurrection-Christ-important.html) beginning in 1 Corinthians 15:20\. This resurrection will lead to a future resurrection for all those who have life through faith in Him. Jesus was the first person to be raised from the dead, never to die again. His is an eternal resurrection. As Jesus has led the way, other events will follow: believers who have died before Jesus’ second coming will be resurrected when He comes (1 Corinthians 15:23\), and those still living will be made incorruptible (1 Corinthians 15:50–58; cf. 1 Thessalonians 4:13–17\).
After Jesus comes again, He will bind Satan, set up an [earthly kingdom](millennium.html), and physically rule for 1,000 years (Revelation 20:1–6\). At the end of that time, Satan will be [released](release-Satan.html) from imprisonment, and Satan and his followers will rebel and be destroyed (Revelation 20:5–10\). Jesus will then give authority back to the Father, and He Himself will be in subjection to the Father. It’s based on these truths that Paul claims, “God may be all in all.” Ultimately, *all in all* is an expression of the rightful authority that God possesses. In the future, when evil has been eradicated forever, God will reign as the unchallenged Supreme over all the universe. He will be the one and only Ruler of all hearts and lives and the only desire of His creatures. When God is all in all, our redemption will be fully accomplished, and God’s glory will fill all creation (cf. Psalm 72:19\).
God’s being “all in all” is expressed in the NLT as being “utterly supreme over everything, everywhere.” The full context: “All who belong to Christ will be raised when he comes back. After that the end will come, when he will turn the Kingdom over to God the Father, having destroyed every ruler and authority and power. For Christ must reign until he humbles all his enemies beneath his feet. And the last enemy to be destroyed is death. For the Scriptures say, ‘God has put all things under his authority.’ . . . Then, when all things are under his authority, the Son will put himself under God’s authority, so that God, who gave his Son authority over all things, will be utterly supreme over everything everywhere” (1 Corinthians 15:23–28, NLT). The AMP depicts God as “manifesting His glory without any opposition, the supreme indwelling and controlling factor of life.”
It’s important to note that, in reality, God has always had complete authority over His creation, although, in this present world, His rule is not as evident due to the presence of His enemies. One day, all God’s enemies will be vanquished. Not even death can last (1 Corinthians 15:26\).
According to 1 Corinthians 15:28, Jesus will *practically* continue in an eternal submission to God the Father. Ontologically, Jesus is equal with God as the Second Person of the Trinity (John 8:58\). Just as God has absolute authority as Creator, Jesus has absolute authority as Creator (see Colossians 1:15–16; 3:11\).
As Paul continues in 1 Corinthians 15, he shows the implications of God’s being all in all. Those who are to be resurrected need to lead holy lives, fulfilling the purpose of bringing God glory. For if the resurrection isn’t true, why not “eat and drink, for tomorrow we die” (1 Corinthians 15:32\)? However, the resurrection *is* true—all of humanity will be resurrected by God, so “do not be misled . . . and stop sinning” (1 Corinthians 15:34\).
Jesus died, was buried, and rose from the dead. He will gather His elect to Himself in the future, reign on earth, and abolish Satan and death. Upon completing these events, all enemies will be defeated. All things will be subject to God, giving all authority to God, and He will be “all in all.” In light of this future, let us obey Jesus, stop sinning, and enjoy the grace of God.
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Why should our prayers be addressed to “our Father which art in heaven” (Matthew 6:9)?
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Answer
Matthew 5—7 records one of Jesus’ many discourses—this one known as the [Sermon on the Mount](sermon-on-the-mount.html). Matthew 6 falls in the middle of this discourse as Jesus is addressing His disciples on the nature of the kingdom of heaven. In the middle of this chapter, Jesus provides a [model for prayer](Lords-prayer.html) in which He addresses “our Father which art in heaven” (Matthew 6:9, KJV).
Does this model provide a strict rule for [whom to address](pray-Father-Son-Spirit.html) in believers’ prayers? Comparing Jesus’ model prayer with other Scripture passages, this doesn't seem to be the case. Paul addresses Jesus (the Son) in prayer (2 Corinthians 12:8–9; 2 Thessalonians 2:16–17\). Stephen addresses Jesus in his martyr’s prayer (Acts 7:59\). John addresses Jesus in his conclusion of the book of Revelation (Revelation 22:20\). Many other passages also point to the fact that prayer to the Son is appropriate. Even Jesus teaches it is proper to address Him in prayer (John 14:13–14\). Jesus and the Holy Spirit [mediate](Jesus-mediator.html) between the believer and the Father, so it stands to reason that prayer to Jesus and the Spirit are also acceptable (1 John 2:1–2; Romans 8:26\).
Jesus teaches the aptness of addressing “our Father which art in heaven.” In those first two words, *our Father*, we have what some consider to be the essence of Christianity: that God would graciously forgive our sin, adopt us into His family, and restore His own image in us, thus allowing us to truly be His children (see John 1:12\). “It is of the essence of Christian prayer that God should be addressed as a Father to whose love we appeal, not as a God whose anger we appease” (A. Carr, *The Cambridge Bible for Schools and Colleges: Matthew*, Cambridge University Press, 1893\).
Before His model prayer in Matthew 6, Jesus alludes to the [Pharisees](Pharisees.html) (a sect of Jewish religious leaders) who pray openly among others for the sake of their recognition and reputation (Matthew 6:1, 5\). The Pharisees were guilty of being hypocrites (Matthew 6:5\). The etymology of the term *hypocrite* points to an actor or role\-player. In the case of the Pharisees, they were guilty of teaching with their words something different from their actions. They were placing the burden of the law and tradition on others while not following it themselves—part of this involved their prayer life. They prayed for the recognition of men, when they should have been praying to the Father for His recognition and interaction (Matthew 6:6\).
The focus of this section of Scripture is the righteous humility of the person praying. After condemning the Pharisees for their pride and selfishness, Jesus provides a model for prayer beginning in Matthew 6:9\. The Christian should not be concerned with man’s recognition regarding his prayers but focus on God’s recognition. This is the reason the model Jesus gives begins with God the Father as the one to be addressed. Jesus is not, however, giving a hard\-and\-fast rule that the Father is the only one to be addressed. Other passages teach that Jesus and the Holy Spirit are equally God (John 8:58; Matthew 3:16–17; Ephesians 1:3–14\) and show examples of believers praying to God the Son.
The location of God in Jesus’ model prayer, namely “in heaven,” is undoubtedly an interesting study. The phrase *our Father* suggests that God is near to us; the next words, *which art in heaven*, suggest that He is far away. Both concepts are true simultaneously. Psalm 139:7–12 says that God is not only in heaven but everywhere. David claims there was no place he could go where God wasn’t because God is everywhere. The theological term for this quality of God is [*omnipresence*](God-omnipresent.html).
Not only does Jesus provide us with a model for proper prayer, but He also provides the mediation (1 John 2:1–2\) so that we, as people who have been forgiven, can “approach God’s throne of grace with confidence” (Hebrews 4:16\). Let us not neglect this incredible gift and daily approach God in prayer, petition, and thanksgiving.
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What is the little book that John eats (Revelation 10:9)?
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Answer
In Revelation 10:9, the [apostle John](life-John-Apostle.html) asks an angel for the book the angel is holding, and the angel tells John to eat it. What is the little book that John eats (Revelation 10:9\), and why is the book significant? The context helps answer those questions.
Revelation 4 presents a scene in heaven of the throne room of God; God has in His right hand a book with seven seals (Revelation 4:1\). Jesus is the only one found worthy to open the book and its seals (Revelation 5:6\), and when He opens each of the [seven seals](seven-seals-Revelation.html), there is a corresponding catastrophic judgment event on earth. When the seventh seal is opened, seven trumpets sound, each one beckoning a further judgment. After the sixth trumpet sounds, a strong angel appears, and the angel cried out like a lion’s roar and with thunder (Revelation 10:1–3\). As John is about to write down what he heard, he is told not to write the words (Revelation 10:4\). The angel then proclaims that there would be no further delay and that “the mystery of God is finished, as He had proclaimed to His servants the prophets” (Revelation 10:7\).
Then the voice from heaven prohibiting John from writing what he had heard tells John to “go, take the book which is in the hand of the angel” (Revelation 10:8\). John heeds the voice and approaches the angel, requesting to take the book. The angel replies, saying that John should take it and eat it and that it would be sweet in his mouth but would make his stomach bitter (Revelation 10:9\). John does eat the book, and it is as the angel said (Revelation 10:10\).
This was not the first time a prophet was told to eat a scroll or book. In Ezekiel 2—3 God had a scroll—with words written on front and back just like the book in Revelation—and on this book were written “lamentations, mourning, and woe” (Ezekiel 2:10\). God told Ezekiel to eat the scroll, and it was sweet in his mouth like honey (Ezekiel 3:3\)—again, just like the book in Revelation. Ezekiel was literally tasting God’s judgment upon Israel and the nations, and John was doing something similar. For centuries up to that point, God had sent His prophets to warn the nations and especially Israel of coming judgments; in Revelation “the mystery of God is finished as He had proclaimed to His servants the prophets” (Revelation 10:7\). It appears that the little book that John eats is the book bearing the seals that only the Lamb was worthy to open (as He is the Judge), a book filled with the remaining judgments of God on the nations in fulfillment of the many prophecies He gave during the Old and New Testament eras. Once the final seal had been opened, the judgments in the book were initiated, and the mysteries of God were finished.
In the [book of Revelation](Book-of-Revelation.html), God provides a testimony—this one for the churches. The mysteries were now revealed and recorded in the book John wrote. While we aren’t told why the little book that John eats turned his stomach sour, perhaps it was because of what was coming after he ate the book—he had more prophesying to do (Revelation 10:11\), and what followed was even worse than what came before. The final judgments in the great tribulation were even more severe. As John recorded the words of the prophecy of the book of Revelation, He records the words of Jesus, who warned that He was the rightful Judge and that He would come suddenly (Revelation 22:12–13\). Jesus added that the one who heeds the words of the prophecy of the book of Revelation is blessed.
By reading John’s book we can know how the story will end. How will we prepare? Will we hear and disregard Jesus’ words, or will we heed them and come to Him to take the [water of life](water-of-life.html) that costs us nothing (Revelation 22:17\)?
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Should “for thine is the kingdom...” be included in the Lord’s Prayer (Matthew 6:13)?
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Answer
Matthew 6:9–13 includes what is commonly referred to as [The Lord’s Prayer](Lords-prayer.html), because in this section Jesus teaches His disciples how they should pray (Matthew 6:9\). But the careful reader will notice that the ending is different in different translations, inviting the question as to whether “for thine is the kingdom, and the power, and the glory, forever” should be included in the Lord’s Prayer. The King James Version contains the ending, while the English Standard Version (ESV) and New International Version (NIV), do not. The New American Standard Bible (NASB) includes the statement in brackets with an editorial note that the oldest manuscript does not include the words.
Should “for thine is the kingdom, and the power, and the glory, forever” be included in the Lord’s Prayer (Matthew 6:13\)? Luke might suggest not, as his gospel includes a slightly abbreviated account of the prayer (Luke 11:2–4\) and excludes the “kingdom . . . power . . . glory” statement. Of course, Luke’s account does not provide evidence of what Matthew wrote, but it does show at least what Luke felt was germane to reproduce.
The phrase “for thine is the kingdom, and the power, and the glory, forever,” as part of the Lord’s Prayer (Matthew 6:13\), is absent from the early Greek manuscripts like Sinaiticus (א) and Vaticanus (B), both 4th\-century manuscripts; Bezae (D) from the 5th century; and Dublinensis (Z) from the 6th century. The absence of the phrase in these early Greek manuscripts is a significant evidence that the words were not original in Matthew’s Gospel. That it is absent in the writings of early theologians like [Tertullian](Tertullian.html) (2nd—3rd centuries), [Origen](Origen-of-Alexandria.html) (3rd century), [Cyprian](Cyprian-of-Carthage.html) (3rd century), [Ambrose](Ambrose-of-Milan.html) (4th century), and [Augustine](Saint-Augustine.html) (4th—5th centuries) also suggests that “for thine is the kingdom, and the power, and the glory, forever” was not originally included in the Lord’s Prayer.
On the other hand, there are some early references to the phrase, including in the very early (2nd\-century) [*Didache*](didache.html) \[minus *he basileia* (“the kingdom”)] (Kirsopp Lake, *The Apostolic Fathers, Volume I*, G.P. Putnam’s Sons, 1919, p. 320\). While the phrase is absent from the earliest Greek Bible manuscripts, it is present in the majority of later Greek manuscripts and an increasing number of theological writings as time went on.
The question of whether or not “for thine is the kingdom, and the power, and the glory, forever” was included in the Lord’s Prayer is not easily answered, as there is data to support both perspectives. The earliest evidence of the Greek Bible manuscripts supports the exclusion of the phrase, while its widespread presence in later manuscripts means the phrase cannot be discarded lightly. Based on these data points, it would seem that the addendum to Matthew 6:13 may have been an editorial doxological addition first in the *Didache* (an extrabiblical document) and slightly refined to include *the kingdom* as time progressed.
The doxology “for thine is the kingdom, and the power, and the glory, forever” seems most likely to be a kind of hymnic addition to facilitate a worshipful reading of the passage. While the statement is certainly true—God’s is the kingdom, the power, and the glory forever—it was probably not originally in Matthew’s Gospel (particularly if one weighs heavily the earliest Greek manuscripts, as does the NASB, for example).
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What is the order of Melchizedek (Psalm 110:4; Hebrews 7:17)?
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Answer
The priest [Melchizedek](Melchizedek.html) appears in three sections of Scripture. He is briefly introduced in Genesis 14:18–20\. In a messianic psalm (Psalm 110:4\), David addresses the “order of Melchizedek” specifically: after describing the victory and glory of the Messiah, David says,
“The Lord has sworn
and will not change his mind:
‘You are a priest forever,
in the order of Melchizedek’” (Psalm 110:4\).
The author of Hebrews, in speaking of Christ, quotes this verse in Hebrews 7:17\. So, Genesis provides background regarding the identity of Melchizedek, Psalm 110 connects Melchizedek to [the Messiah](what-does-Messiah-mean.html), and Hebrews chapters 5, 6, and 7 describe the supremacy of Jesus as the Great High Priest, using Melchizedek’s role as an illustration of Jesus’ priesthood and kingship.
The Bible utilizes the phrase *the order of* to point to a lineage. An Aaronic priest would have been a priest according to “the order of” Aaron (Hebrews 7:11\). These priests would have come from the lineage of Aaron, sharing a similar function and nature. So, another translation of Psalm 110:4 says that the Messiah will be a priest “after the pattern of Melchizedek” (NET) or “after the manner of Melchizedek” (ISV).
Genesis 14 describes Melchizedek as the king of Salem (which would later become Jerusalem) and a priest of God Most High. Abram recognized Melchizedek’s priesthood through his tithing of the possessions he had taken in battle (Genesis 14:16\). Interestingly, this incident took place before the institution of the Aaronic line (part of the Levitical priesthood), which was to mediate between God and man under the Mosaic Law. Melchizedek was not a priest of Israel, as that nation did not exist—Abraham had no children yet. The Levites would not become a priestly tribe for another four centuries.
Psalm 110 describes the messianic nature of Jesus’ future rule, with an emphasis on Jesus’ eternality. It is in the context of Jesus’ kingship (cf. Psalm 110:2\) that David writes about the Messiah’s being “a priest forever, in the order of Melchizedek” (Psalm 110:4\). Priests according to the order of Aaron were not kings but priests alone. However, as the author of Hebrews says, Melchizedek was both a priest and a king (Hebrews 7:1\). In the same way, Jesus holds the dual role of king and priest.
The eternal nature of the order of Melchizedek is presented in Hebrews 7:3: “Without father or mother, without genealogy, without beginning of days or end of life, resembling the Son of God, he remains a priest forever.” In other words, Melchizedek appears in history with no record of a genealogy or ancestral line, no record of his birth, and no record of his death. The point is, Melchizedek *appears* to transcend earthly existence; this makes him a type of Christ, who truly *does* transcend earthly existence as the eternal King\-Priest who has no predecessor and no successor in His high office.
One implication of Jesus’ priesthood according to the order of Melchizedek is that the Mosaic Law was insufficient to save: “If perfection could have been attained through the Levitical priesthood—and indeed the law given to the people established that priesthood—why was there still need for another priest to come, one in the order of Melchizedek, not in the order of Aaron? For when the priesthood is changed, the law must be changed also” (Hebrews 7:11–12\). We needed a better priesthood—an eternal priesthood—to save us from our sins for eternity. We needed Jesus, “one who has become a priest not on the basis of a regulation as to his ancestry but on the basis of the power of an indestructible life” (Hebrews 7:16\).
A priest is a mediator between God and man. Within the Old Testament, the Aaronic or Levitical priests would make sacrifices on behalf of the nation of Israel (Leviticus 16:1–28\). Those sacrifices had to be repeated over and over. Eventually the priest would die, and his work as mediator would cease. Jesus, our High Priest “in the order of Melchizedek,” is not only our [mediator](Jesus-mediator.html) but also our sacrifice (see 1 John 2:1–2\). Because of His resurrection, death does not interrupt His work; Jesus remains our eternal High Priest.
Not only is Jesus the sympathetic High Priest (Hebrews 4:14–16\), but He is the King as well (Revelation 19:16\). Jesus will physically reign as king in Jerusalem (Psalm 110:2\), and His kingship will be everlasting (2 Samuel 7:13\). Much like Melchizedek was both priest and king, Jesus is also both priest and king. He is the eternal mediator between God and man and the final authority as reigning king, soon to return and establish His physical kingdom in the same city where Melchizedek was from, Jerusalem.
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What does it mean to be casting down imaginations (2 Corinthians 10:5)?
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Answer
“Casting down imaginations” appears in 2 Corinthians 10, which provides a defense of Paul’s ministry as he is interacting with others in person and through letter (see verses 7–11\). In the middle of Paul’s argument for the weapons of warfare that he utilizes in his ministry is 2 Corinthians 10:5, “Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ” (KJV). Paul is utilizing divine weapons, not weapons according to human standard or [the flesh](the-flesh.html).
Some in Corinth had accused Paul of walking according to the flesh (2 Corinthians 10:2\). To walk according to the flesh is to live independently of God and in hostility to Him (Romans 8:5–8\). Paul tells us that living according to the flesh must be eliminated, as it leads to death (Romans 8:12\). We should live in dependence on God, yielding to His Spirit, resulting in obedience to Him (Romans 8:13\). With Paul’s teaching on the sinfulness of living according to the flesh, the magnitude of the accusation against Paul becomes apparent. For this reason, Paul takes time in 2 Corinthians to defend himself against such an accusation.
Paul tells the Corinthians the war he fights is being waged with divine power (2 Corinthians 10:3–4\) and weapons of divine origin—these are not fleshly weapons. The war he is discussing is a war of the mind. In just verses 4–5, Paul addresses speculations (or imaginations or pretensions), the knowledge of God, and thoughts, all of which occur in the mind. Paul’s actions in this war are casting down imaginations, [taking thoughts captive](take-every-thought-captive.html), destroying systems of sophistry raised against God, and demolishing arrogant philosophies contrary to the knowledge of God. All of these things involve the mind. It seems clear that Paul is describing a war of the mind.
The Greek words translated “casting down imaginations” in the KJV can also be translated as “destroying arguments” (ESV) or “destroying speculations” (NASB 1995\). These latter translations add some clarity to the meaning of the phrase. Paul is utilizing divine weapons to destroy or bring down speculations, arguments, and reasonings that are against the knowledge of God.
The knowledge of God is that which He has revealed about Himself throughout the Scriptures (Hosea 4:1; Romans 11:33\) and is contrary to the imaginations or speculations Paul is discussing. This knowledge is passed to others through the Scriptures (Proverbs 2:6; 2 Timothy 3:16–17\) and through those who live according to the Scriptures (2 Corinthians 2:14\). Understanding God’s will, as revealed in the Scriptures, leads to a knowledge of Him (Colossians 1:9–10\). As the Scriptures are better understood, the mind is renewed, and the Christian is transformed (Romans 12:1–2\). This principle leads to the destruction of strongholds or fortresses of thought as the Bible is the divine weapon (Ephesians 6:17\).
The reasoning of this world is opposed to the truth of God. The unbelieving mind clings to what it considers logic and rock\-solid arguments to fend off any impingement of God’s truth into their lies. But when a person is born again, he or she admits the folly of the old way of thinking and discovers Christ to be the wisdom of God (1 Corinthians 1:24\). Let us then study the Scriptures (2 Timothy 2:15\), understand God’s will, and attain the knowledge of God. Then we can cast down imaginations that are contrary to the knowledge of God. We can maintain freedom from the empty philosophies of man and remain loyal to the philosophy of Christ (Colossians 2:8\), walking according to the Spirit (Romans 8:5\). The war of the mind is being waged, and Paul has revealed proper actions to take.
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Was Joseph’s governing in Egypt an example of socialism?
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Answer
No modern [political system](Christian-politics.html) is perfectly represented in Scripture, let alone discussed. Current debates over government involve aspects of culture that simply did not exist in the ancient world. That said, people often look for biblical examples that at least parallel modern politics. A frequent interest is the philosophy of [socialism](socialism-Christian.html). A common point of reference for that topic is Genesis 47:13–26\. In this passage, Joseph administers a program wherein the Egyptian government distributes food during a famine, as well as seed to be used according to government instructions. This comes with a required tax. The people are grateful for this program, preferring it to starvation (Genesis 47:25\).
Depending on one’s view, [Joseph’s](life-Joseph.html) actions are either consistent with socialism, or contrary to it. Likewise, they are either something to imitate, or a rare circumstance not to be repeated. Joseph’s oversight of Egypt during the famine is relevant to the Bible’s stance on political ideas. However, it’s not definitive. Joseph’s guidance in this passage is neither [capitalistic](capitalism-Bible.html) nor socialistic; rather, it’s a combination of both.
Full context is crucial in interpreting the story. Joseph correctly [interpreted Pharaoh’s dreams](Joseph-Pharaoh.html), which predicted seven years of abundance followed by seven years of horrible famine (Genesis 41:29–31\). Pharaoh accepted Joseph’s proposal to impose a 20 percent tax on all crops to create a stockpile in preparation for the lean years (Genesis 41:34–36\). Joseph was made administrator of this program.
When the famine struck, Joseph sold the stockpiled grain to the starving people. This was given in exchange for their money (Genesis 47:14\), then their livestock (Genesis 47:17\), then their land and servitude (Genesis 47:18–21\). As the land was now owned by the Pharaoh of Egypt, Joseph controlled how it would be used and levied taxes on the resulting crops for the benefit of Pharaoh (Genesis 47:24\).
So far as socialism and capitalism are concerned, a few points ought to stand out. Preparation for the famine can be likened to “textbook” socialism. A government\-mandated program levied taxes meant to provide for the greater good. That comparison ends when the famine strikes. Joseph does not distribute the tax\-collected grain back to the people. Rather, he sells their taxed grain back to them.
Looking at the situation only from the beginning of the famine, Joseph’s actions look like “textbook” capitalism. Pharaoh’s resources include something other people want—in this case, they literally need it to survive. That valuable property is then traded for money, then goods, then land and even indentured service. Of course, the commodity involved was not created by capitalism but by government\-mandated taxes.
Some would argue that “real\-world” socialism, unlike the theory, always ends up in exactly that scenario. Citizens pay taxes with the promise of future returns, but when a real need arises, the government effectively charges its citizens to get back a small portion of what they paid in.
The post\-famine era, as well, reflects elements of government control, but not “textbook” socialism. Joseph’s continuation of the 20 percent tax is not to provide food or service for the people. They are told to live and eat from their 80 percent, while the rest is for Pharaoh, who now owns them and their land (Genesis 47:23–25\). Egypt, post\-famine, was a people driven into indentured servitude by a disaster and scarce resources. The result was a government in total control; the people no longer had ownership of their own land. That’s not a good look for “socialism,” and it goes right to some of the major concerns people have about that philosophy. It’s not that the government consistently helped people, so they willingly gave over their autonomy. The worse the shortage was, the more dependency the people became on government simply to survive.
On the other hand, Joseph’s leadership was legitimately valuable in getting Egypt through a major crisis. At times, central control and a suspension of “rights” can be justified as reasonable alternatives. One can argue the Egyptian people wound up “less free” than they were, though a likely alternative would have been their being dead.
Making Joseph’s example a positive case for socialism ultimately fails. The Egyptian government’s ability to save people from disaster wasn’t based in a wide set of good policies. It was based on insider information: a miraculous, supernatural prophecy that only one man could interpret. If Joseph hadn’t been given divine warning about the shortage seven years in advance, the government would have been helpless to do anything about it. Critics point out that figureheads of modern socialism are anything but saintly. Even in the case of a good man like Joseph, the following generations who assumed those powers almost immediately turned them into a [brutal dictatorship](let-my-people-go.html) (Exodus 1:8–14\).
Support for some aspects of socialism exist in Genesis 47:13–26\. This story positively shows how high\-level distribution of resources can prevent mass catastrophe. One could argue that Joseph’s example supports socialism by showing an example of how *not* to do things: resources compiled by taxes being sold back, rather than redistributed.
Criticism of some aspects of socialism also exist in this story, which negatively demonstrates excessive government control and its dire consequences. There is a “be careful what you wish for” element to heavy reliance on government. Others would suggest that Egypt’s example shows how easily—almost inevitably—heavy\-handed government in the name of social benefit becomes total government control.
In the strictest sense, Joseph’s example in Genesis 47:13–26 is not socialism, nor does it comment directly on that modern political philosophy. Some elements are relevant to those discussions. However, these must be considered in the proper context.
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What is the significance of the words, “How the mighty have fallen!” (2 Samuel 1:19, 25, 27)?
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Answer
At the end of 1 Samuel, Saul and Jonathan are killed in Israel’s battle against the Philistines (1 Samuel 31:4–6\). When [David](life-David.html) hears of their deaths, he sings a song of lament, called “the Song of the Bow” (2 Samuel 1:18, BSB), that includes the words, “How the mighty have fallen!” (2 Samuel 1:19 and 27\). The rest of the song, against the backdrop of David’s relationships with Saul and David, illustrates the significance of those words.
[Saul](life-Saul.html), from the tribe of Benjamin, was chosen by God and anointed by Samuel to be Israel’s first king (1 Samuel 10:24\). Saul’s administration was still young when he disobeyed God and was rejected by God as king (1 Samuel 15:22–23\). Still, he had been anointed as king, and even though David was chosen by God to replace Saul as king (1 Samuel 16:12\), David did not want to raise his own hand against the Lord’s anointed (1 Samuel 24:6\). It seemed as though David cared for Saul, even though Saul—growing increasingly threatened by David’s popularity—attempted to assassinate David. While David demonstrated [respect](David-loyal-Saul.html) (at least) for Saul, he loved Saul’s son Jonathan.
[David and Jonathan](David-and-Jonathan.html) were very close (1 Samuel 18:1\), and Jonathan—even though, by lineage, he was heir to Saul’s throne—made a covenant with David. Jonathan loved David as himself (1 Samuel 18:3\). Saul and Jonathan had many mighty exploits and victories in battle themselves, but David had quickly ascended to popularity and was given command over Saul’s men of war (1 Samuel 18:5\). As David’s popularity grew, so did Saul’s suspicion of David (1 Samuel 18:9\). Still, David would not threaten Saul’s rule because of David’s respect for Saul and for the God who had appointed Saul in the first place—perhaps also because of David’s love for Jonathan.
As David sang his memorial lament for Saul and Jonathan, he three times repeated that “the mighty have fallen!” (2 Samuel 1:19, 25, 27\). He referred to the king and prince as Israel’s beauty (2 Samuel 1:19\). He did not want the [Philistines](Philistines.html) to rejoice in the deaths of Saul and Jonathan (2 Samuel 1:20\). In the song, he even cursed the mountains of Gilboa, where they had died (2 Samuel 1:21\). The two were valiant and successful in battle (2 Samuel 1:22\). David expressed that many loved them and thought them pleasant, and that they were “swifter than eagles” and “stronger than lions” (2 Samuel 1:23\). He reminded the people how much Saul was a blessing to them (2 Samuel 1:24\) and added—as a woeful refrain—“How the mighty have fallen!” (2 Samuel 1:25\). After expressing how much he loved Jonathan (2 Samuel 1:25–26\), David repeated the refrain, “How the mighty have fallen!” (2 Samuel 1:27\).
David introduces his song by exclaiming, “How the mighty have fallen!” (2 Samuel 1:19\), repeats the refrain after a specific acknowledgment of Saul, and then again after direct reference to [Jonathan](Jonathan-in-the-Bible.html). “How the mighty have fallen!” seems to be a sort of eulogy to two mighty men in Israel’s history, and David uses it poignantly. David’s respectfulness and love are an excellent reminder that, even when someone tries to harm us (as Saul did David), it is still right and beautiful to treat him with respect as someone created by God. It seemed that David always saw Saul through God’s eyes, rather than through his own hurt at being hated and even harmed. Even when his nemesis was killed, David took no joy in the occasion, but rather wept and sang sincerely, “How the mighty have fallen!”
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What does it mean to come boldly to the throne of grace (Hebrews 4:16)?
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Answer
The author of Hebrews writes to inform readers of the superiority of Jesus and to urge them to follow Him closely. In Hebrews 4:16 the author explains that we can come boldly to the throne of grace: “Let us then approach God’s throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need.” So, following Jesus is about confidence, not timidity. The author explains how: because of Jesus, [our High Priest](Jesus-High-Priest.html).
Jesus is described as a merciful and faithful high priest in Hebrews 2:17, and He accomplished propitiation for sin (or the satisfaction of God’s wrath because of sin). In the Mosaic Law, the [high priest](high-priest.html) would intercede on behalf of the people and was at least a symbolic head of the current priestly administration (Numbers 25, 28\). The priest would bring sacrifices to God on behalf of the people of Israel and would do so repeatedly, as the law prescribed. While ordinarily the high priest would bring the sacrifice, Jesus Himself *was* the sacrifice. His personal sacrifice was an incredible act of mercy, and He could be the sacrifice because He had become like those for whom He was giving Himself up (Hebrews 2:17\). Because of Jesus the High Priest, we can come boldly to the throne of grace (Hebrews 4:16\). Elsewhere in the epistle, Jesus is the “High Priest of our confession” (Hebrews 3:1\). Jesus is a trustworthy high priest, as God the Father counted Him faithful (Hebrews 3:2\). If the Father counts Him as faithful, then we can, too.
In the Mosaic Law, that which was sacrificed died, and so new [sacrifices](animal-sacrifices.html) were necessary to (temporarily) cover sin. But Jesus as high priest brought a different kind of sacrifice. Jesus sacrificed Himself, and He was resurrected and ascended into heaven (Hebrews 4:14\)—another evidence that He is faithful and had the ability to accomplish salvation for all who would believe in Him. Because of Him we can come boldly to the throne of grace (Hebrews 4:16\). He is a high priest who sympathizes with our weakness (He knows our weaknesses because He became like us when He became a man)—He even has been tempted in all things as we have, yet He remained sinless (Hebrews 4:15\).
Because Jesus was a man, He could be our [substitution](substitutionary-atonement.html)—He could stand in our place to pay the price for sin: death. None of us can finish paying the price because our debt is so great and we have nothing left with which to pay it. He could pay the price in our place as a man. Because Jesus was God, He had no sin of His own and He could arise from the grave showing that He conquered sin and death. His one\-time sacrifice was enough (Hebrews 9:26\). Because of Him we can now come boldly to the throne of grace (Hebrews 4:16\)—not on our own merits, bringing our own sacrifice—but on His merit and His sacrifice. Now that He has made it possible for us to come to God, we come to Him by faith—for “without faith it is impossible to please God” (Hebrews 11:6\). Because of what Jesus has done for us, we can come boldly and with confidence to the throne of grace—it is no longer a throne of judgment for us; rather, it is where we have received forgiveness in mercy and righteousness in [grace](definition-of-grace.html).
Jesus, our High Priest, intercedes on our behalf even today (Romans 8:34\). Not only can we come boldly to the throne of grace for forgiveness and salvation (Hebrews 4:16\), but we can also come to that same throne in prayer knowing that we are no longer enemies of God but beloved children who can call Him “[Abba, Father](Abba-Father.html)” (Galatians 4:6; Romans 8:15\).
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Why should we ask God to forgive us our debts (Matthew 6:12)?
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Answer
Matthew 6:12 appears toward the end of what is often referred to as the [Lord’s Prayer](Lords-prayer.html), part of the Sermon on the Mount, a discourse on the kingdom of heaven. In this model prayer, Jesus teaches His disciples to pray, “Forgive us our debts, as we also have forgiven our debtors.” Some may wonder why believers, who are forgiven of their sin, need to ask God to “forgive us our debts.”
When exploring the forgiveness of sins, it’s important to note there are three aspects of salvation: positional, progressive, and ultimate. Positional salvation is often thought of as synonymous with [justification](justification.html)—the state of being declared righteous. Progressive salvation involves the process of becoming holy or righteous, as we are [set apart](sanctification.html) in this world for God’s purposes. Ultimate salvation is our glorification, when we are removed from the presence of sin and made complete in holiness. All three aspects of salvation are acts of God completed by grace through faith (John 3:16; Romans 3:21–28\).
The Christian is *positionally* righteous, but not *practically* so. We are declared innocent in Christ, but we still sin day to day in this world. That’s why we still need to ask God “to forgive us our debts” and why we still need to forgive the debts of others. The “debts” Jesus refers to are sins.
John addresses the same matter: “If we claim to be without sin, we deceive ourselves and the truth is not in us. If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness” (1 John 1:8–9\). Christians should acknowledge their sins and offenses against God and confess them to the only One who can forgive.
Jesus, in Matthew 6, teaches humility and praying for God’s recognition rather than man’s (cf. Matthew 6:1, 5\). He’s speaking to a Jewish audience, showing them that their law\-based righteousness is not enough to enter the kingdom of heaven (cf. Matthew 5:20, 48\). John is speaking to “brethren,” pointing to a Christian audience, both Jew and Gentile (1 John 3:13, 14, 16\). This is critical to understand, as it means the principle of asking God to forgive our debts is universal.
Belief in the person and work of Jesus Christ leads to justification (John 3:16; John 6:47; 1 John 5:1–5; Romans 4:1–3; 1 Corinthians 15:1–4\). A repeated request for forgiveness is not required for salvation in this sense. Post\-salvation confession of sin and requests for forgiveness are for the purpose of a healthy relationship with God. We must ask God to forgive our debts for the continuance and strengthening of our fellowship with Him. A daily prayer that God would “forgive us our debts” is not necessary for justification but instead is an aspect of the continuing process of sanctification.
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What is the meaning of Philippians 2:5, “Let this mind be in you which was also in Christ Jesus”?
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Answer
In Philippians 2:5, Paul sets Jesus before us as the example of the type of attitude we should have: “Let this mind be in you which was also in Christ Jesus” (NKJV). Or, as the NIV has it, “In your relationships with one another, have the same mindset as Christ Jesus.”
Paul writes his letter to the Philippians to encourage them to rejoice even in difficult circumstances. Paul was in prison, and he encourages the Philippians that, even though he was imprisoned, they should [rejoice](joy-trials.html) because God was still working (Philippians 1\). The church at Philippi was commendable for several reasons; however, they were also dealing with some disunity (Philippians 4:2\). Paul asks them to make his joy complete—to provide him joy even in his difficulty—by “being of the same mind, maintaining the same love, united in spirit, intent on one purpose” (Philippians 2:2\). The Philippians could help Paul in his difficult time by simply showing the maturity that they should show in the first place. Paul explains how they can do that. They shouldn’t do anything out of selfishness or pride, but, instead, with humility in their thinking they should consider the other person as more important than themselves (Philippians 2:3\). They shouldn’t be simply concerned about their own interests, but also the interests of others (Philippians 2:4\). After these exhortations, Paul gives them a supreme example to consider: “Let this mind be in you which was also in Christ Jesus” (Philippians 2:5\).
The idea of “Let this mind be in you which was also in Christ Jesus” (Philippians 2:5\) is to have the same mindset or thinking that Christ had. Specifically, Paul is talking about how Jesus as God was willing to give up His glory (Philippians 2:6\) and to humble Himself to become a man and to die on a cross (Philippians 2:7–8\). Jesus gave Himself up as an expression of love and was willing to lower Himself to express that love. He is the supreme example of love and humility—as Jesus Himself put it, no one has greater love than to give his life for another (John 15:13\). Paul is challenging his readers to think like that—to be willing to lower themselves for the benefit of the other. That is how they could be of the same mind, maintaining the same love, and intent on one purpose (Philippians 2:2\)—by being willing to make their own interests and purposes subservient for the good of the other person.
[Humility](Bible-humility.html) is a basic and necessary aspect of the Christian life, and we have the perfect model of how to be humble in Jesus Christ. “Let this mind be in you which was also in Christ Jesus” (Philippians 2:5\). Further, as James recounted, “God opposes the proud but gives grace to the humble” (James 4:6, ESV). God sees when people respond to Him and to each other with humility, and He is gracious. Peter adds that we should humble ourselves under the mighty hand of God and at the right time He will exalt us (1 Peter 5:6\). Any anxieties we might have about the implications of humility we can cast upon Him because He cares for us (1 Peter 5:7\). This is one facet of God’s grace for the humble.
Paul challenged [Euodia and Syntyche](Euodia-and-Syntyche.html) to live in harmony (Philippians 4:2\), and that same challenge is applicable for us today. We need to “let this mind be in you which was also in Christ Jesus” and treat each other with humility and honor so that we are valuing each other as God values us and as He intends for us to value each other.
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What does it mean to submit to one another (Ephesians 5:21)?
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Answer
In Paul’s letter to the Ephesians, he writes so that they will understand what is their identity in Christ (Ephesians 1—3\) and how their walk should reflect their identity (Ephesians 4—6\). Starting in Ephesians 5:15, Paul challenges his readers to walk in wisdom, understanding what God wills for believers’ lives (Ephesians 5:17\). They should be [filled](Spirit-filled.html) or controlled by the Spirit of God, who already dwells within them (Ephesians 5:18\), they should be singing to each other and to the Lord (Ephesians 5:19\), they should be always filled with thankful prayer (Ephesians 5:20\), and they should “submit to one another” (Ephesians 5:21\).
To “submit to one another” (Ephesians 5:21\) is not based on the merits of the other person—believers aren’t to submit to one another because others deserve it; rather, they are to submit to one another in the fear of Christ (Ephesians 5:21b), or because they fear Christ. Christ Himself provides the greatest example of submitting to one another when He [lowered Himself](little-lower-angels.html) to become a man and to die the death of a common criminal on the cross in order that those who believe in Him might be saved (Philippians 2:1–11\). In that same way—because of Christ and what He did for us—we should value others. That means being willing to give ourselves up for others or, as Paul put it, to regard others as more important than ourselves (Philippians 2:3\). To submit to one another is literally to align oneself below others in rank—to perceive ourselves as lesser in rank for the benefit of the other.
The idea that we need to submit to one another is the most important principle undergirding every relationship a believer might have. Paul gives instructions for various familial and societal roles all based on the principle that believers submit to one another. Wives are to align themselves under their husbands to illustrate the response of the church to Christ (Ephesians 5:22–24, 32–33\). Husbands are to align themselves under their wives by loving them selflessly for their sanctification, illustrating Jesus’ love for His church (Ephesians 5:25–33\). Children ought to align themselves under their parents in honor and obedience (Ephesians 6:1–3\). Fathers need to align themselves under their children by not provoking them to anger and by training them up in the discipline and instruction of the Lord (Ephesians 6:4\). Next, Paul addresses slaves and masters. In the culture of Paul’s day, slavery was generally much like employment is in today’s culture. Slaves should align themselves under their masters with sincere obedience, knowing that they are serving Christ (Ephesians 6:5–8\). Finally, masters should submit to their slaves by treating slaves “with respect and fear, and with sincerity of heart” (Ephesians 6:5, 9\). In this final example, it is evident that all of these people are equals in Christ, and even in those familial or societal roles where there may be rank or hierarchy, each person should submit to one another as if he or she were of lower rank.
At first glance it may seem difficult to submit to one another or to treat others as greater than oneself, because it makes the submitting person vulnerable to the other. However, when both parties are treating the other as worthy of more honor than themselves, the needs of both are met wonderfully. In this approach no one person is independent of the other; rather, both are serving the other. It seems this is God’s beautiful design to illustrate the roles He has put in place and to ensure that each one’s needs are met.
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What does it mean that we love Him because He first loved us (1 John 4:19)?
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Answer
John makes the powerful assertion that “we love Him because He first loved us” (1 John 4:19\) in a section in which he is writing about how we should be expressing the love of God to others. He says a bit earlier in the letter that, “if God so loved us, we also ought to love one another” (1 John 4:11\). John explains that we have come to know (experientially) and believe the [*agape* love](agape-love.html) that God has for us (1 John 4:16\), and because of that there is an expectation that we should act on that love. If love originates with God, then the one who is walking with God should be demonstrating love (1 John 4:17\).
But what kind of love should we be expressing, and with what kind of love do “we love Him because He first loved us” (1 John 4:19\)? His love is completed (or perfected) in us, in that we have confidence in the day of judgment. His love has kept us (by His grace through faith in Jesus Christ) from condemnation—that kind of life\-saving love is what He has showed us and is what we are expected to show each other. That kind of love is [free from fear](no-fear-in-love.html), because there is no punishment in our futures (1 John 4:18\). His love has given us great confidence, because He has removed our fear.
“We love Him because He first loved us” (1 John 4:19\). Love made the first move; our love for God is simply a response to His love for us. We have the capacity to love, now understanding what love really is and how we can express that without fear because He first loved us—because He modeled for us what love looks like. As John said a bit earlier, we have come to know and believe His love (1 John 4:16\), so we are neither ignorant nor incapable of showing His kind of love to others. In fact, [loving our brother](love-one-another.html) is not only an expectation; it is an imperative.
“We love Him because He first loved us (1 John 4:19\), and because He first loved us, we can and must love others. If someone claims to love God whom we have not seen but doesn’t love his brother whom we have seen, then John says that person is lying (1 John 4:20\). If we aren’t loving our brother, we aren’t loving God. John goes further, reminding his readers of Jesus’ commandment that we love our brother (1 John 4:21\). John adds to the logic of love when he asserts that the believer in Jesus is born of God, and anyone who loves the Father should obviously love the child born of the Father (1 John 5:1\). It would be nonsensical for a believer, then, not to love his brother in Christ. John explains it from a different angle as well: when we are loving God and observing His commandments, we can know we are loving the brethren (1 John 5:2\).
To love God means to obey Him, especially considering that His commandments are not burdensome (1 John 5:3\). John reminds us that our love should be a [sincere love](unfeigned-love.html)—like the love the Father has for us. We should not love simply with words, but with sincerity in our deeds (1 John 3:18\). Loving in truth and sincerity is so important that John lists it as a logical next step after believing in Jesus—“This is His commandment, that we believe in the name of his Son Jesus Christ and love one another, just as He has commanded us” (1 John 3:23, ESV). But God hasn’t simply told us to do something He wasn’t willing to do first, instead, “we love Him because He first loved us” (1 John 4:19\).
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What does it mean that if you draw near to God, He will draw near to you (James 4:8)?
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Answer
In James 4:1–5 James writes about the roots of our quarrels and conflicts. While the symptoms include wanting what others have and, even when we ask and don’t just take, we generally ask with wrong motives. James seems to connect this with friendship with a world system that focuses a person on himself rather than on God. Often, we are trying to get in our own ways and for our own purposes what only God can provide for us. Ultimately, these are symptoms of selfish [pride](pride-Bible.html). James warns his readers that when we pursue these courses of action we walk like enemies of God. Then, just a few verses later, James urges his readers to “draw near to God and He will draw near to you” (James 4:8, NKJV).
After explaining the wrong path, James contrasts that path with the right one: “God is opposed to the proud but gives grace to the humble” (James 4:6, ESV). Because of that principle, James exhorts his readers to submit to God and thereby resist the devil (James 4:7\). James even adds that submitting to God (and [resisting the devil](resist-the-devil.html)) will cause the devil to flee. By focusing less on a person’s own self and on fulfilling the desires of one’s *flesh*, by turning away from friendship with a God\-opposing *world system* (or culture), and by resisting the *devil*, the Christian can overcome his three greatest opponents—these are the same three opponents Paul mentions in Ephesians 2:1–3\. But avoiding the three negatives is perhaps simpler if one sets his mind to follow the positive encouragement offered by James—“Draw near to God and He will draw near to you” (James 4:8\).
If we are moving toward God, He moves closer to us. While His Spirit already lives within those who believe in Him, it is evident that we can walk according to the world, the devil, and the flesh. But if, on the other hand, we are being [filled](Spirit-filled.html) (or controlled) by His Spirit (as in Ephesians 5:17–19\), then He bears fruit in us (Galatians 5:22–23\). Paul puts it this way: “Let the word of Christ dwell in you richly” (Colossians 3:16, ESV). As we focus less on ourselves and more on Him, we can be more submissive to Him. This seems to be the idea behind what it means to “draw near to God and He will draw near to you” (James 4:8\). As we align our priorities, our desires, thoughts, and behaviors with what He prescribes, we find that we are walking *with* Him. Jesus talked about this in John 15, when He told His disciples they should “abide” in Him (John 15:4\).
While God has provided us many details about how to walk with Him, James puts things succinctly when he encourages his readers to “draw near to God and He will draw near to you” (James 4:8\). It is easy to get lost in the theological details sometimes, as there are many and they are all important and useful (as 2 Timothy 3:16–17 reminds us). It is also good for us to see the simplicity of what God is asking us to do. He is asking for simple, quiet fellowship with Him. Recall that Jesus once reminded His hearers that His [yoke was easy](yoke-easy-burden-light.html) and His burden was light (Matthew 11:30\). God isn’t trying to complicate things for us, and He hasn’t made walking with Him burdensome. He reminds us that we need to draw near to Him and He will draw near to us.
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What does it mean that we are free indeed (John 8:36)?
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Answer
In John 8 Jesus exhorts His listeners that if they abide in His word they would be truly His disciples, they would know the truth, and that truth would make them free (John 8:31–32\). They were a bit surprised to hear that because, as they were descendants of Abraham, they thought they had never been enslaved (John 8:33\). Jesus then explained that, if a person is committing [sin](definition-sin.html), that person is enslaved by sin, and slavery is not fitting for sons (John 8:34–35\). But if the Son—Jesus says, referring to Himself—makes us free, then we “are free indeed” (John 8:36\). He is the Son who remains forever, so what He determines shall stand. When He gives the recipe that we are “free indeed,” it is a reliable recipe because of who He is. The condition for becoming “free indeed” is that His hearers should abide (or dwell) in His word. He later explains that keeping His word results in eternal life (John 8:52\), and He challenges His hearers that they need to believe in Him (John 8:46\).
The apostle Paul gives us a further implication of “we are free indeed” (John 8:36\). After expressing that there is no condemnation for those who are in Christ Jesus (Romans 8:1\), Paul adds that in Christ Jesus we have been set free from the law of sin and death (Romans 8:2\). Because of that new freedom, we are no longer in bondage to sinfulness, and now we can choose righteousness (Romans 9:12–15\). Peter adds a caution that we use this freedom not as an excuse for evil but that we use this freedom to walk in devoted service to God—as bondslaves (1 Peter 2:16\).
Jesus came offering something very special, and if we take Him at His word then we are free indeed. He is “the truth” (John 14:6\), and He desires that we abide in Him and walk in Him. As He expresses in John 15:5, “I am [the vine](true-vine.html); you are the branches. If you remain in me and I in you, you will bear much fruit; apart from me you can do nothing.” Jesus wants to set us free from the curse of sin, shame, and death. He gave His own life so that we could be “free indeed” and asks us simply to believe in Him.
The true freedom that Jesus gives is freedom (1\) from the *penalty* of sin—there is no more condemnation for those in Him (Romans 8:1\), and no longer are we children of wrath (Ephesians 2:1–3\); (2\) from the *power* of sin—no longer are we in bondage to sin, but now we can do righteousness; without faith it is impossible to please Him, but, with faith, we can please Him (Hebrews 11:6\); and one day we will be free (3\) from the *presence* of sin—when our eternal life is fulfilled, we will be like Him and without sin (Romans 8:28–30\).
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What does it mean that God chose us before the foundation of the world (Ephesians 1:4)?
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Answer
In Paul’s [letter to the Ephesians](Book-of-Ephesians.html), he writes to help them understand who they are in Christ (Ephesians 1—3\) and how they should walk as a result (Ephesians 4—6\). In chapter 1, Paul identifies how God the Father, God the Son, and God the Holy Spirit work together for the salvation of the believer, changing our identity from children of wrath (Ephesians 2:1–3\) to sons adopted in Christ (Ephesians 1:5\). He explains that believers are blessed with every spiritual blessing in the heavenlies in Christ (Ephesians 1:3\) and then shows how God accomplishes that blessing for those who have believed in Christ (Ephesians 2:8–9\). First, Paul makes the remarkable statement that God chose us before the foundation of the world (Ephesians 1:4\).
God the Father “chose us in \[Christ] before the creation of the world to be holy and blameless in his sight” (Ephesians 1:4\). The Father also “in love . . . predestined us for adoption to sonship through Jesus Christ, in accordance with his pleasure and will” (Ephesians 1:4–5\). While the ideas of [election](doctrine-of-election.html) (choosing) and [predestination](predestination.html) can be confusing, they are unmistakably taught by Paul. Believers are chosen or *caused* to be chosen (as per the middle voice of the aorist verb) before the foundation of the world. In other words, this determination of God took place before the world had even been created. Notice how far Paul is going to assert that this new, blessed position of the believer is not of one’s own doing. It began with God’s choice, and it shows that God is the basis of the believer’s blessing, not one’s own merits.
Historically, there have been two major interpretations of the concept of God’s choosing us. Behind Door \#1, [Calvinism](calvinism.html) teaches that God’s choosing means the believer has nothing to do with his own salvation: even the faith of the believer is itself a gift. Behind Door \#2, [Arminian](arminianism.html) teaching emphasizes the believer’s choice and suggests that God’s choice was based on God’s knowledge of what the believer would choose. If we simply take Paul’s words at face value, it would seem that neither of these theological conclusions is adequate. Paul asserts that God chose us before the foundation of the world (Ephesians 1:4\), and Paul doesn’t even discuss God’s foreknowledge in Ephesians 1\. Paul does reference God’s foreknowledge in Romans 8:29 as preceding predestination, but he does not discuss choosing (or election) in the Romans 8 context. It would seem that God’s choice is “according to the kind intention of His will” (Ephesians 1:5b, NASB 1995\) and that His purpose is according to His choice (Romans 9:11\) and not based on what we might or might not do. At the same time, we have been saved by grace through faith (Ephesians 2:8\), and the faith is necessary.
Jesus’ explanation of salvation makes it conditional only upon belief in Him (e.g., John 3:15–16; 6:47\), and He puts the responsibility on the one who is to believe. So there is a third door. Door \#1 suggests God is [sovereign](God-is-sovereign.html), and man is not involved; Door \#2 suggests that God is not expressing His sovereignty, and the choice is entirely up to the person. Door \#3 suggests that God has expressed His sovereignty—He chose us before the foundation of the world (Ephesians 1:4\)—and He places the responsibility of faith upon the individual (Ephesians 2:8\). Both the sovereignty of God and the responsibility of humanity are evident in Paul’s letter to the Ephesians and in his explanation of how we came to be so greatly blessed.
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What does it mean that hope does not disappoint (Romans 5:5)?
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Answer
In Romans 5 Paul explains some of the marvelous benefits of being [justified](justification.html) (declared righteous) in God’s sight, but what does it mean when He says that “hope does not disappoint” (Romans 5:5\)?
The full verse is “Now hope does not disappoint, because the love of God has been poured out in our hearts by the Holy Spirit who was given to us” (Romans 5:5, NKJV). In the context, Paul explains that we have peace with God through our Lord Jesus Christ (Romans 5:1\); because of that, we stand in His grace and we rejoice, looking forward to the unveiling of His glory (Romans 5:2\). As we look forward in hope and anticipation, we can even rejoice in our tribulations (Romans 5:3a). We don’t take joy in the tribulations themselves; rather, we rejoice in what they accomplish in our lives. Paul lays out the progression of results from the difficulties we encounter: “Knowing that tribulation brings about perseverance” (Romans 5:3b, NASB). Encountering hardship strengthens us and can enable us to withstand even more.
Another word for perseverance is [*longsuffering*](Bible-longsuffering.html)—when we encounter tribulations, it can help us “suffer long” and endure. Perseverance brings about proven character (Romans 5:4a). The quality of our character is tested in trials, and when we have endured, our character is no longer hypothetical; it is proven. Proven character brings about hope (Romans 5:4b). When we have endured, and our character has been tested and shown to be faithful, that helps us to have a [strong hope](Bible-hope.html)—not simply a wish for something, but an anticipation of what will certainly come.
Finally, Paul adds that “hope does not disappoint” (Romans 5:5\) or “hope does not put us to shame” (ESV). That kind of hope is certain because it relies upon God’s power, His promises, and His sacrifice (Romans 5:6–11\) and not our own merits. That kind of hope is certain because of what He has accomplished, not because of any work on our part. Because Christ died for us (Romans 5:8\), we have been justified, and we will be delivered from the future wrath of God (Romans 5:9\). We were not saved based on our own righteousness; rather, we were reconciled (given peace with God) even while we were enemies of God, and so we will be saved by His life (Romans 5:10\).
While each of us will encounter difficulties—even tribulations or trials—Paul helps us recognize that those circumstances are part of God’s recipe for our growth. “Hope does not disappoint.” James offers a similar exhortation: “Consider it all joy, my brothers and sisters, when you encounter various trials, knowing that the testing of your faith produces endurance. And let endurance have its perfect result, so that you may be perfect and complete, lacking in nothing” (James 1:2–4, NASB). Trials and difficulties are designed to produce in believers an eternal benefit. It is for this reason—“hope does not disappoint”—that we can and should rejoice always (1 Thessalonians 5:16\).
Sometimes it helps to have an example of how “hope does not disappoint” (Romans 5:5\), and Paul provides such an example for us in Philippians 4 as he explains that he has learned how to [be content](Bible-contentment.html) in any circumstances (Philippians 4:11\). He can deal with humble means or prosperity, being filled or being hungry, having much or suffering need (Philippians 4:12\). Whether in good or bad circumstances, Paul had learned to persevere because he recognized that he “can do all things through Him who strengthens” (Philippians 4:13, ESV). The same one who strengthened Paul to have that kind of contentment and courage strengthens us, working all things together for our good (Romans 8:28\), and that ultimate good is that we will be more Christlike. Because it is His power at work, we know that His kind of “hope does not disappoint.”
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What does it mean that wine is a mocker (Proverbs 20:1)?
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Answer
The book of Proverbs says that “wine is a mocker” and that “beer is a brawler” and that “whoever is led astray by them is not wise” (Proverbs 20:1\). The Bible frequently refers to wine, sometimes in positive ways when describing something satisfying (Song of Songs 7:9\) or celebratory (Ecclesiastes 9:7\), and sometimes metaphorically in negative ways when describing God’s judgment (Psalm 75:8\) and wrath (Revelation 14:10\).
A [mocker](Bible-scoffers.html) is somebody who is hostile to a life of righteousness and ridicules all who would oppose him. Saying that “wine is a mocker” is a way of describing someone who succumbs to its influence: a drunk person tends to mock virtue and scoff at the things of God. As a whole, the [book of Proverbs](Book-of-Proverbs.html) provides instructions for living a wise and virtuous life—by avoiding actions that end up harming oneself and others. In Proverbs 20:1 specifically, wine and beer are personified in their victims—they are enemies of wisdom who lead others astray. It can be said, then, that wine “mocks” the one who lives a self\-controlled and righteous life, because such a life is the opposite of one enslaved to alcohol.
The statement *wine is a mocker* is a warning against the harmful ways a person is affected by consuming too much wine. Consuming too much wine (or any alcoholic beverage) negatively affects one’s thinking and behavior, which could lead to sinful actions. Those who consume too much wine give themselves over to its influence and allow it to control their bodies. In a sense, then, the wine “mocks” their lack of self\-control.
The Bible frequently warns against consuming too much alcohol because of how it can lead to sinful behavior. For example, Paul commands believers not to [get drunk](is-getting-drunk-a-sin.html) on wine because it leads to debauchery, or indulging in sinful pleasures (Ephesians 5:18\). In 1 Timothy 3:8, Paul commands Timothy to appoint deacons in the church who do not indulge in much wine. While wine and other alcoholic beverages can be [safely consumed](sin-alcohol.html) without leading to sin, we should pay close attention to the Bible’s strong warnings against excessive consumption. Too much alcohol can lead to sinful behaviors that “mock” the righteous, virtuous life God calls us to live.
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What does it mean when the psalmist asks God to “lead me to the rock that is higher than I” in Psalm 61:2?
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Answer
In Psalm 61:2, the [psalmist David](Psalms-David.html) pleads with God, “Lead me to the rock that is higher than I.” At several times throughout the psalm, the author cries out to God and seeks His help. He asks God to “hear” his cry and “listen” to his prayer (Psalm 62:1\). Through these exclamations, the psalmist recognizes that he cannot trust in his own strength and pleads with God to be his “rock.”
The psalmist calls out to God from a place of dire need: “From the ends of the earth I call to you, I call as my heart grows faint” (Psalm 61:2\). The writer feels isolated and weary; he is fast losing hope. Then comes the petition: “Lead me to the rock that is higher than I” (Psalm 61:2\). As he makes the request, David remembers the past help he has received from the Lord: “For you have been my refuge, a strong tower against the foe” (Psalm 61:3\). God’s goodness in the past gives David faith to pray in the present difficulty.
When David asks God to “lead me to the rock that is higher than I,” he’s asking God to be his place of refuge. The Bible frequently refers to rocky formations as places of safety and security where one could hide from an enemy. In 1 Samuel 13:6, some Israelite men hid in rocky caves to flee from the pursuing [Philistines](Philistines.html). In Psalm 18:2, David refers to God as “my rock, in whom I take refuge.” When God is referred to as a “rock,” the picture is not of a small rock that someone could hold in his hand. Rather, God is like a large boulder or even a rocky mountain that serves as a foundation and place of refuge.
When the psalmist asks God to “lead me to the rock that is *higher* than I,” he’s also asking God to lift him *up* to a place of shelter and protection. Some understand the phrase “the rock that is higher than I” as a reference to the [city of Jerusalem](city-of-Jerusalem.html), which sits atop a mountain ridge (see Jeremiah 21:13\). However, David could simply be asking God to lead him to God Himself, who is the “highest ground” one could seek. Both in biblical times and today, higher ground is considered safe and secure because it provides a strategic vantage point and is easily defended. Think of how people seek out higher ground when flood waters begin to rise or how combatants in warfare seek to take the higher ground from their enemy.
When we ask God to “lead me to the rock that is higher than I,” we’re acknowledging that He is our refuge and security and that He will provide us protection and shelter in times of trouble.
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What is the crown of glory and diadem of beauty (Isaiah 28:5)?
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Answer
The first half of Isaiah 28 is both a woe (a judgment) pronounced against Ephraim/Israel and an announcement of the Messianic hope for the remnant of faithful people who lived in Israel. Even in the midst of judgment, there would be “a crown of glory and a diadem of beauty” (Isaiah 28:5, ESV). Ephraim was the tribe located immediately to the north of the [southern kingdom](Israel-Northern-Southern-kingdoms.html) of Judah. Ephraim was a border tribe and one of the more prominent tribes of the northern kingdom of Israel, which included ten tribes to the north of Judah and Benjamin. Because of Ephraim’s prominence and location, it was sometimes representative of the entire northern kingdom (e.g., Ezekiel 37:16\).
In Isaiah 28:1–13 judgment is pronounced against the “proud crown of the drunkards of Ephraim” (Isaiah 28:1, ESV). Israel was enjoying the prosperity of living in the land God gave to the nation, but it was not worshipping God. Instead, the people were worshipping the gods of the people of Canaan and committing idolatry against God. As a result, the glorious beauty of Ephraim was fading (Isaiah 28:2\), and God’s patience with their immorality was coming to an end. Like hail in a storm, the glory of Ephraim would be cast to the ground (Isaiah 28:2\), and the “proud crown of the drunkards of Ephraim” would be brought so low that it would be stepped on (Isaiah 28:3, ESV). Their beauty would fade very quickly (Isaiah 28:4\). But with God’s judgment He shows grace. Even when Ephraim would be judged, the Lord of Hosts would be “a crown of glory and a diadem of beauty” to them (Isaiah 28:5\).
The kingdom of Israel was reveling in its own glory, but it was short\-lived. When that glory faded, [the remnant](Bible-remnant.html) of the people—that smaller group who had trusted in God and was seeking to worship Him—would see that *He* was their crown of glory and diadem of beauty. Those who had stood for God even while much of the nation had opposed Him would be rewarded when God’s judgment arrived. God’s rule and the arrival of His justice would be beautiful to those who had long awaited it (Isaiah 28:6\).
While there was judgment coming in the near term for Israel, justice wasn’t simply a short\-term happening, as God said, “Behold, I am laying a stone in Zion, a tested stone, A precious cornerstone for the foundation, firmly placed. The one who believes in it will not be disturbed” (Isaiah 28:16, NASB). God would one day, through the Messiah (the [cornerstone](Jesus-Christ-cornerstone.html), Acts 4:11\), bring about lasting justice (Isaiah 28:17\). Just as He was then, God will be a “crown of glory and diadem of beauty” to all who trust in Him.
Isaiah 28 records a particular judgment for Ephraim, and it reminds us that we should glory in Him, not in our own strength or circumstances. Like Ephraim, sometimes we enjoy the prosperity God provides so much that we don’t trust in Him as we should. When we keep in view that He is also our “crown of glory and diadem of beauty,” we can avoid putting our hope and trust in someone or something else.
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What does it mean that the dead in Christ shall rise first (1 Thessalonians 4:16)?
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Answer
In Paul’s first letter to the Thessalonians, he writes to commend the Thessalonians and to encourage them to excel still more (1 Thessalonians 4:1 and 10\). He commends them for their faith, love, and hope (1 Thessalonians 1:3\) but acknowledges that he wants them to have more knowledge regarding their hope (1 Thessalonians 4:13\). In that section of chapter 4, we may ask, “What does it mean that the dead in Christ shall rise first” (1 Thessalonians 4:16\)?
Paul begins the section noting that he did not want the Thessalonians to be ignorant about those who had fallen asleep (i.e., died in Christ) so that they would not grieve as those who have no hope grieve (1 Thessalonians 4:13\). Grief is a normal, natural response to the loss we experience when someone dies—even Jesus grieved when He saw the pain associated with Lazarus’ death (John 11:35\). Paul is not suggesting the Thessalonians should not grieve at all; rather, he wants them to [grieve](Bible-grief.html), but not without hope. Even in grief the believer has hope, as Paul explains in the next few verses.
If we have believed in Jesus, we know that those who have died in Christ have [eternal life](what-is-eternal-life.html) and that they are with Him, for to be absent from the body is to be present with the Lord (2 Corinthians 5:6–8\), and that He will bring them with Him when He returns (1 Thessalonians 4:14\). But Paul reveals something remarkable to his readers in the next verse, and he does so affirming God’s authority on the matter: those who are alive and remain when He returns will not rise before those who have died in Christ (1 Thessalonians 4:15\). After noting that key detail in the chronology, Paul explains what will actually take place: “The Lord Himself will descend from heaven with a shout, with the voice of an archangel and with the trumpet of God. And the dead in Christ will rise first” (1 Thessalonians 4:16, NASB).
Paul had already explained that God would bring those who had died *with Him*, and now Paul says the dead in Christ will rise first. How can both be true? Paul clarifies further that those who are alive and remain would be caught up in the clouds with them to meet the Lord there (1 Thessalonians 4:17a). It is evident that the spirits of those who have died in Christ would return with Him and that their bodies would be resurrected and rise to be reunited with their spirits. Paul discusses this in simple terms in 1 Corinthians 15:52 when he says, “The dead will be raised imperishable and we \[who are not yet dead when the event takes place] will be changed” (NASB).
This event is often called [the rapture](rapture-of-the-church.html) (after the Latin word for “caught up”), and it is a grand event that reunites loved ones. The certainty of this resurrection and the reality of eternal life is what gives us hope even in the midst of grief. That the dead in Christ shall rise first (1 Thessalonians 4:16\) is simply one important chronological aspect of that event, and it shows how important those who have died in Christ are to Him. But the greatest joy and hope of the event is not simply that loved ones will be reunited, but that we shall all be together *with Him* (1 Thessalonians 4:17\)! Because of the great joy and hope these words provide, Paul exhorts his readers to encourage one another with these words. The promise of resurrection and the details of the rapture matter, as they are expressions of exactly how God will resolve the problem of death and the separation that it brings. Because of His work, even when we are grieving, we have hope.
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What does it mean that faith is the evidence of things not seen (Hebrews 11:1)?
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Answer
The writer of [Hebrews](Book-of-Hebrews.html) writes to encourage readers that Jesus is supreme and to challenge readers to walk focused on Him (Hebrews 12:1–2\). In chapter 11 the author highlights a number of portraits of faith to illustrate that, while they all gained approval (justification) through their faith, God’s promises to them would include betterment for us as well (Hebrews 11:39–40\). The writer begins the “Hall of Faith,” as chapter 11 is sometimes known, by asserting that faith is the assurance of things hoped for, “the evidence of things not seen” (Hebrews 11:1, NKJV). But what does it mean that faith is the evidence of “things not seen”?
In Romans 8:23 Paul illustrates a principle of hope in that we wait eagerly for the redemption of our body—something we don’t currently see as a reality. He adds that in hope we have been saved and that hope that is seen is not hope—for if it were seen, then there is no more need for hope because what we were hoping for would be reality (Romans 8:24\). Because we don’t yet see it, it remains hope, and we wait eagerly with perseverance to see it (Romans 8:25\). Similarly, Paul suggests that we can endure momentary light affliction because of the weight of glory it produces in us (2 Corinthians 4:17\). Anticipating that future result, we are looking at things that are not currently seen because the things that are not seen are future things—eternal things, in this case (2 Corinthians 4:18\). Working from the same essential principle, the writer of Hebrews reminds readers that faith is “the evidence of things not seen” (Hebrews 11:1\). The term translated “evidence” is the Greek word *elengchos*, which often refers to an argument or a case being made. Faith is an argument for that which is not yet seen. Of course, faith doesn’t prove something that is not yet seen—only the One who made the promise can prove the promise by fulfilling it. Faith, though, is the certainty of something that one does not see and an argument for its validity.
Elsewhere, Paul argues for the superiority of love over faith and hope (1 Corinthians 13:13\). Love never fails (1 Corinthians 13:8\), but faith will one day be unnecessary, as it will be turned to sight, and hope will be realized and be unneeded after that. Love, on the other hand, will sustain throughout eternity. The author of Hebrews makes a similar case that faith is vitally important, for through faith comes justification (Hebrews 11:1\), but the author is also quick to point out that faith is only as good as the object of that faith. In this case, the author directs us to fix our eyes on Jesus, who is the [Author and Perfector](author-perfecter-faith.html) of the faith (Hebrews 12:2\). In so doing, we can run the race before us without growing weary (Hebrews 12:1\). The power of faith, then, is not on its own merits, for faith is temporary. Rather, the power of faith is in the One who began the faith and who will complete the faith. Because He is trustworthy, the faith itself is an assurance, an argument for—and the evidence of—things not seen (Hebrews 11:1\).
Because of the [cloud of witnesses](cloud-of-witnesses.html) that has preceded us and that has modeled putting faith into action, we can be encouraged in our own lives that, just as God will fulfill His promise to them, He will fulfill His promises to us. Until we see that come to pass, our faith in Him is an evidence of things not seen.
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What does it mean to “be angry and do not sin” (Psalm 4:4)?
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Answer
Psalm 4 is a psalm of trust written by David. The psalm is brief, only eight verses (nine, including the Hebrew ascription “for the choir director, on stringed instruments, a Psalm of David”). The psalm is written in three sections with a “[selah](selah.html)” (a marker for a pause or musical interlude) at the end of verses 2 and 4\. In the second short section, David sings, “Tremble and do not sin” (Psalm 4:4, NASB) or, as the ESV puts it, “Be angry and do not sin.” The Hebrew word translated in the ESV as “be angry” is *ragaz*, and it can mean “to be disturbed or agitated.” David recognizes there are legitimate causes to be agitated but cautions against going so far as to be sinful. In the New Testament, Paul quotes from Psalm 4:4 while giving instructions on Christian living in Ephesians 4:26\.
David calls out for God to hear him as God has done before (Psalm 4:1\). David seems to be concerned about men who are mistreating him in falsehood (Psalm 4:2\). David affirms his confidence in God as having set apart the godly person and hearing him when he calls out to Him (Psalm 4:3\). So, one can be bothered—or even angry—and yet, because the godly person knows that God hears and delivers, that anger should not extend to sinfulness (Psalm 4:4\). In the same way, David calls to the hearer to meditate (on God’s faithfulness) quietly in the night and to be still (Psalm 4:5\).
In the final and longest section of the psalm, after reminding the hearer to “be angry and do not sin,” David exhorts that we should “offer right sacrifices, and put \[our] trust in the LORD” (Psalm 4:5, ESV). Because of that trust in the Lord, the godly person never needs to fret about wrongdoers. Even when others are not showing us good, God shines His light on us (Psalm 4:6\). He is the one who puts gladness in our hearts even more than having plenty (Psalm 4:7\). We rest peacefully in the night because of *Him* (Psalm 4:8\).
This psalm is, among other things, a helpful reminder that we can “be angry and do not sin.” We may be upset, but we do not need to be overcome with anger, because we trust in Him. Paul later quotes Psalm 4:4 (translating the Hebrew *ragaz* with the Greek *orgizo*, indicating that the term *angry* is an accurate rendering), reminding believers that anger is acceptable if it does not extend to sin. Paul also puts an important time limit on anger, as he says, “Do not let the sun go down on your anger” (Ephesians 4:26, ESV). David’s song was seemingly to be sung at night, as it focused on God’s provision good rest because of our trust in the Lord, and Paul challenges his readers not to take anger to bed with them. While David’s words appeal to the heart, Paul’s are more an appeal to the intellect, but they are providing the same prescription: don’t end your day overcome with anger, but rather have confidence in the Lord.
[Anger](Bible-anger.html) and [faith](Bible-faith.html) are mutually exclusive ideas, as the anger of man does not achieve the righteousness of God (James 1:20\). God is trustworthy, and anything that might bother us to the point of anger can be given to Him. We can trust Him to handle it.
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What does it mean that children are a heritage from the Lord (Psalm 127:3)?
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Answer
Psalm 127 is a [song of ascents](Songs-of-Ascent.html), meaning it was one of fifteen songs sung during feasts on the uphill journey to Jerusalem. It was written by Solomon, and it has two parts. The first, in verses 1–2, expresses that, without God, labors are in vain. The second part, in verses 3–5, focuses on the idea that “children are a heritage from the Lord” (Psalm 127:3\).
Along with the truth that children are a heritage from the Lord, the psalm states that houses don’t get built unless the Lord blesses the efforts (Psalm 127:1a). Cities aren’t protected unless the Lord guards them (Psalm 127:1b). Rising early and retiring late is pointless unless God blesses the efforts in between, and He is capable of blessing His people even while they sleep (Psalm 127:2\). In other words, human endeavors are only of value if engaged with Him in mind and with His blessing.
Likewise, the pursuit of bearing and rearing children is only fulfilled if God blesses. Children are not ultimately the product of human effort, but “children are a heritage (or gift) from the Lord.” The fruit of the womb is a reward granted by God (Psalm 127:3b). Solomon compares the children of one’s youth to arrows in the hands of a warrior (Psalm 127:4\). The warrior sends arrows skillfully toward their target in hopes that they will hit their mark. Solomon’s expectation is that those arrows will hit their target, as the man who has many arrows is blessed (Psalm 127:5\). Those who have children will always have someone to stand with them (Psalm 127:5b).
An event in the life of Jacob illustrates that “children are a heritage from the Lord.” When his wife [Rachel](Rachel-in-the-Bible.html) was childless, she demanded of Jacob, “Give me children, or I’ll die!” (Genesis 30:1\). Jacob responded in Genesis 30:2, by asking rhetorically, “Am I in the place of God, who has withheld from you the fruit of the womb?” (NKJV). When Rachel eventually gave birth to a child of her own, it was because “God listened to her and opened her womb” (Genesis 30:22, NKJV). Similarly, Eve, when she gave birth to her firstborn, recognized that God had provided her the child (Genesis 4:1\). Perhaps [Hannah’s](Hannah-and-Samuel.html) is the most poignant acknowledgment of God’s role in providing her child (1 Samuel 1:20; 2:1–10\).
The statement that “children are a heritage from the Lord” is an important reminder that even the most significant of human achievements are not actually human achievements—they are divine blessings and gifts from the Creator. It is because of this principle that James challenges his readers not to speak of tomorrow as if we have total control, but instead to recognize that “if it is the Lord’s will, we will live and do this or that” (James 4:15\).
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What does it mean that while we were still sinners Christ died for us (Romans 5:8)?
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Answer
Someone who is willing to sacrifice his own life to save another person is considered a hero. But who would be ready to die for an enemy? Jesus Christ proved Himself to be the ultimate Hero by dying to save His enemies: “For while we were still weak, at the right time Christ died for the ungodly. For one will scarcely die for a righteous person—though perhaps for a good person one would dare even to die—but God shows his love for us in that while we were still sinners, Christ died for us” (Romans 5:6–8, ESV).
Before a person receives salvation in Jesus, he is a sinner and enemy of God (Romans 5:10; James 4:4\). *Sinner* means “one who falls short of God’s standard or misses the target.” Instead of loving God as Creator and Father, the sinner rebels against Him. With a sinful nature, the ungodly person is hostile toward God (Romans 8:7\).
The apostle Paul paints a dreadful picture, saying that the ungodly are utterly powerless to help themselves. The ESV’s “while we were still weak” is rendered “when we were utterly helpless” in the New Living Translation and “when we were still powerless” in the New International Version. As sinners, we were like prisoners bound in chains, strapped to the guillotine, and guilty as charged. We were God’s enemies, about to be put to death, when Jesus Christ stepped in to die in our place. By this act of sending His Son to die for us, God proved how much He loved us. While we were still sinners, Christ died for us.
Many people miss the truth implied by the fact that Christ died for us *while we were still sinners*. The chronology is important. Christ did not wait for us to “clean up our act”; He sacrificed Himself while we were still actively opposed to Him. Salvation does not depend on our meeting God halfway, keeping the commandments, or trying to be as good as we can. No, God completed the work of our salvation when we were in a state of open rebellion against Him. That’s [grace](definition-of-grace.html).
In Romans 5, Paul is teaching the Roman believers how to endure through suffering. He encourages them to rejoice in suffering, “knowing that suffering produces endurance, and endurance produces character, and character produces hope” (Romans 5:3–4, ESV). Suffering contributes to spiritual growth, which leads to Christian maturity. In the end, suffering allows believers to share in Christ’s glory (Romans 8:17; 1 Peter 4:12–14\). But how does suffering produce hope?
Paul explains, “And this hope will not lead to disappointment. For we know how dearly God loves us, because he has given us the Holy Spirit to fill our hearts with his love” (Romans 5:5, NLT). The ultimate foundation of our Christian hope is the unwavering love of God. Our hope will never disappoint us no matter what we endure because we know that God loves us and will never let us down. His perfect love never gives up on us (1 Corinthians 13:7\). Because of His steadfast love, while we were still sinners—sworn adversaries of God—Christ died for us. The apostle John said something similar: “This is how we know what love is: Jesus Christ laid down his life for us” (1 John 3:16\).
The essence of [God’s love](God-love.html) is apprehended in His giving: “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life” (John 3:16, ESV). Elsewhere, John says, “This is real love—not that we loved God, but that he loved us and sent his Son as a sacrifice to take away our sins” (1 John 4:10, NLT). And Paul affirms that the Son of God “loved me and gave himself for me” (Galatians 2:20, NLT).
The love of God in Jesus Christ is unprecedented. No other love has ever been more costly to its giver and less deserving in its recipient. When God the Father gave His Son, Jesus, to die for us while we were still sinners, He gave everything—His own self—to rescue those who deserved nothing but judgment from Him. In giving His Son, God gave Himself, the costliest gift of all. He paid the supreme price so that we might receive the greatest love.
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What does it mean that “all we like sheep have gone astray” (Isaiah 53:6)?
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Answer
In the midst of one of the most beautiful and hope\-giving [Messianic passages](messianic-prophecies.html) is the universally condemning statement that “all we like sheep have gone astray” (Isaiah 53:6, ESV). Like sheep we have all turned to our own path rather than faithfully following our Shepherd. Because of that great deficiency, we have need of a Savior, and in God’s grace Christ pays the penalty for our sin—“The Lord has caused the iniquity of us all / To fall on Him” (Isaiah 53:6, NASB 1995\).
In theological terms, the idea that “all we like sheep have gone astray” is sometimes called [original sin](original-sin.html). Isaiah explains that “all of us have become like one who is unclean, / And all our righteous deeds are like a filthy garment” (Isaiah 64:6, NASB). None are exempt from the universal curse of guilt. As Paul reiterates, “There is none righteous, not even one” (Romans 3:10, BLB) and “There is no one who does what is good, not even one” (Romans 3:12, CSB). All are guilty, and all are without excuse (Romans 1:20\).
Even though [Adam and Eve](Adam-and-Eve-questions.html) were created in the likeness and image of God (Genesis 1:26–27, 5:1–2\), when they had children, those children were also in the likeness and image of Adam (Genesis 5:3\), and they carried the stain and curse of Adam’s sin. Sin and death entered the world through Adam and spread to all (Romans 5:12\), and because of his sin all of humanity is dead in sin (Romans 5:15\). Not only are we all positionally dead in sin (Ephesians 2:1–3\), but also “all we like sheep have gone astray.” We have actively all gone the wrong way. We have all sinned and fallen short of God’s glory (Romans 3:23\).
But because of His love for His world (John 3:16\), while we were all still dead in sin (Ephesians 2:4–5\), Christ died on our behalf (1 Corinthians 15:3\) to pay the penalty and endure the judgment for our sin so that we would not have to. We can receive that gift of His grace by faith (belief, or trust) in Him (Ephesians 2:8–9\), and when we believe we are “born again” (John 3:5–7\)—we are made alive (Ephesians 2:5\), we are made new creatures in Christ (2 Corinthians 5:17\), and we created as new people for good works that He prepared for us (Ephesians 2:10\). While “all we like sheep have gone astray,” we don’t have to continue on that path of walking in deadness, sin, and shame. God has provided a new path for us (2 Corinthians 5:17\), and He has given us the tools and the strength to walk in newness of life (Romans 6:4\).
All we like sheep have gone astray, yet we have been forgiven so much. For this cause, we should rejoice in God’s grace, thankful for His provision of forgiveness and righteousness (Colossians 3:15–17\). Like a [good shepherd](Good-Shepherd.html), our Savior has loved us and given Himself for us so that we might live (John 10:11\). Now that we have new life, we can recognize that our lives are not our own (Galatians 2:20\), but we now belong to Him—we are now *in Him* and have every spiritual blessing in the heavenlies in Christ (Ephesians 1:3\).
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What is the categorical imperative?
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Answer
The term *categorical imperative* is closely associated with philosopher [Immanuel Kant](Immanuel-Kant.html). He sought to create a basis for morality that was both universal and unconditional. Further, Kant wanted his moral foundation to be entirely based in reason and resistant to selfishness. The main formulation of his “categorical imperative” was “Act only in accordance with that maxim through which you can at the same time will that it become a universal law.”
In other words, Kant’s categorical imperative says we should choose actions only if we are comfortable with the same action being mandatory for all other people. This means asking the question, “What if everyone *always* did what I’m about to do?” If that seems like a good thing, then Kant would say you ought to act accordingly. If not, then Kant would say you ought not act in that way. Under that principle, choosing to lie would be immoral because, if everyone *always* lied, society would collapse. If everyone *always* told the truth, society would flourish. Therefore, the categorical imperative would say, “One ought never to lie; one ought always to be truthful.”
Kant’s hope was to ground ethics in a single principle. This statement would be a singular moral foundation: *the* categorical imperative. Of course, Kant recognized the complications and nuances such an idea entailed. Among these difficulties are that situations are intensely contextual—details matter, so a broadly defined action is difficult to universally endorse or condemn. Likewise, Kant’s view creates an “always” or “never” binary when some actions are more easily understood using a “sometimes” approach. His own writings extensively explored these issues and their limitations, all of which are beyond the scope of a single article.
The categorical imperative is a form of [deontological ethics](deontology.html): the view that ethical behavior is rooted in a “duty” to an external standard. Kant’s approach suggests that the only proper motivation for action is the fulfilling of the duty; otherwise, the act is grounded in an inappropriate impulse. The main problem within deontology is debate over what authority is used to determine a duty, resulting in competing loyalties and motivations.
Scripture provides a parallel to the categorical imperative in the form of what Jesus called “[the greatest commandment](greatest-commandment.html).” In Matthew 22:37–38, Jesus cites Deuteronomy 6:5 and declares, “You shall love the Lord your God with all your heart and with all your soul and with all your mind. This is the great and first commandment.” In a sense, loving God is the most fundamental, universal, unconditional obligation of all creation. Every other ethical statement is an application of that principle (Matthew 22:40\). A more practical version of this same idea was given by Christ in Matthew 7:12, known as the “[Golden Rule](Golden-Rule.html).”
In the sense of suggesting all morality can be generalized in a single statement, the basic idea behind the categorical imperative is not unbiblical. Jesus implied that very concept. Likewise, the Bible indicates that motives matter independently of acts themselves (Matthew 6:1–2\). However, Christ cements moral decision\-making in an unchanging and perfect God (Matthew 5:48; Mark 3:35; John 14:15\). Kant ties ethics to fallible human reason (see Isaiah 55:8–9; Jeremiah 17:9; Proverbs 14:12\). Ultimately, we must ground moral decisions in God’s revealed Word (2 Timothy 3:16\), natural evidence (Romans 1:18–20\), and the influence of the Holy Spirit (John 14:26; Galatians 5:22–25\), rather than seeking “pure reason” as a basis for ethics.
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How should Jesus’ saying, “I will not leave you as orphans,” give us hope (John 14:18)?
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Answer
As Jesus neared the end of His earthly ministry, He began to prepare [His disciples](twelve-apostles-disciples-12.html) for His departure. Christ’s closest followers had been with Him for three years. Their lives were so intertwined with His that the idea of the Lord leaving them would have been deeply troubling. Knowing they would feel His absence like a child might experience the loss of his parents, Jesus promised the disciples, “I will not leave you as orphans; I will come to you” (John 14:18\).
The Greek word *orphanous* means “fatherless children.” It derives from a root term meaning “to be alone, deprived.” In ancient biblical culture, orphans were among the most vulnerable people (along with widows and resident aliens). According to Israel’s social structure, the father or male head of the household was responsible for guarding and protecting the family members. Orphans were left with no one to care or provide for them, moving God to place them under His own divine protection (Deuteronomy 10:18; Jeremiah 49:11; Psalm 68:5; 146:9\).
With the prospect of His going away, Jesus knew that His disciples were anxious about being alone and abandoned (John 14:1\). The Lord had called the disciples to entrust their entire future to Him, and they had made the commitment. Now, Jesus wanted to reassure them that His leaving was not the absolute disaster they were envisioning.
First, the Lord explained that His departure would secure their heavenly destiny with the Father for all eternity (John 14:2–6\). Jesus would depart by way of His death on the cross, the very act that would gain eternal life for all who believe in Him (John 1:12–13; 3:14–16; 11:25\). Jesus was going on ahead to prepare a place for them (John 14:2–3\). And the way to this future life in heaven was through Jesus Christ Himself (John 14:6; see also Acts 4:12\).
The disciples must have wondered how on earth they would continue to serve the Lord and fulfill His mission in the world without Jesus present with them. To address this concern, Jesus made His first mention of the [Holy Spirit](who-Holy-Spirit.html): “And I will ask the Father, and he will give you another Advocate, who will never leave you. He is the Holy Spirit, who leads into all truth. The world cannot receive him, because it isn’t looking for him and doesn’t recognize him. But you know him, because he lives with you now and later will be in you” (John 14:16–17, NLT).
The Holy Spirit was *with* the disciples already, but once Jesus departed, the Holy Spirit would dwell [*within*](indwelling-of-the-Holy-Spirit.html) them. The original Greek words for “with you” literally mean “beside you.” After Christ’s death, resurrection, and ascension into heaven, the Spirit that had been *beside* them would be *inside* them.
When Jesus said, “I will not leave you as orphans; I will come to you,” He was promising to send the gift of the Holy Spirit, who would arrive at [Pentecost](day-Pentecost.html) (Acts 2:1–5\). A little later, Jesus reaffirmed that His leaving was a good and necessary thing: “Nevertheless, I tell you the truth: it is to your advantage that I go away, for if I do not go away, the Helper will not come to you. But if I go, I will send him to you” (John 16:7, ESV). After Jesus’ resurrection, we see that the Holy Spirit makes Christ’s triumph available to the people of God.
Jesus lives in us—those who are the children of God—through the person and power of the Holy Spirit. We are not orphans because the Holy Spirit within us identifies us as God’s children. Paul said to the believers in Rome, “For his Spirit joins with our spirit to affirm that we are God’s children” (Romans 8:16, NLT).
Moreover, this indwelling of the Holy Spirit is without end. The Helper, Advocate, Counselor, and [Comforter](who-is-the-Comforter.html) (all names for the Holy Spirit) will be with us and in us forever. Jesus said, “But the Advocate, the Holy Spirit, whom the Father will send in my name, will teach you all things and will remind you of everything I have said to you” (John 14:26\).
As members of God’s family, we have this hope: our Father will not leave us as orphans! The Lord will never abandon us (Philippians 1:3–6; Hebrews 13:5\). Nor will He leave us unprotected to face the struggles and evils in this world. He sends us a Helper to fill and equip us. God’s Holy Spirit dwells in us as the constant, reassuring presence of Jesus from the moment of our salvation, throughout our whole lives, and for all eternity.
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What does it mean that the righteous are as bold as a lion (Proverbs 28:1)?
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Answer
The [proverbs](proverb-Bible.html) that Solomon records “give prudence to the naïve and to the youth knowledge and discretion” (Proverbs 1:3–4\). The wisdom they provide is better than silver, gold, and fine jewels, and there is nothing we can desire that compares with it (Proverbs 3:14–15\). In Solomon’s proverbs of wisdom are found many [contrasts](antithetical-parallelism.html), especially between the wise and the foolish and the righteous and the wicked. These contrasts help us understand how to hold to the one path and reject the other. One such contrast is found in Proverbs 28:1: “The wicked flee though no one pursues, but the righteous are as bold as a lion.” The wicked have many reasons to fear, but the righteous have clear consciences and no reason at all to fear. The fears of the wicked will come to pass, while the righteous will see what he desires (Proverbs 10:24\).
The irony in the principle that “the righteous are as bold as a lion” is that righteousness actually involves fear. Solomon expounds, writing that the one who walks in righteousness fears the Lord, while the wicked person despises or disregards God (Proverbs 14:2\). Solomon even observes that the fear of the Lord is the beginning of knowledge (Proverbs 1:7\) and the beginning of wisdom (Proverbs 9:10\).
In order to be wise or righteous, a person must begin with the [fear of the Lord](fear-Lord-beginning-wisdom.html), which is discovered in the Word of the Lord (Proverbs 2:6\). When one fears the Lord, his life is generally prolonged (Proverbs 10:27\). In the fear of the Lord there is strong confidence and refuge (Proverbs 14:26\). The fear of the Lord is “a fountain of life, that one may avoid the snares of death” (Proverbs 14:27\). By the fear of the Lord one avoids evil (Proverbs 16:6\). The fear of the Lord provides life and satisfying sleep (Proverbs 19:23\). The one who fears the Lord is blessed always, in contrast to the one who hardens his heart and falls into calamity (Proverbs 28:14\).
The fear of the Lord, which could be defined as the proper perspective of and response to the Lord, is a key ingredient for righteousness, and Solomon lists many benefits of fearing the Lord. It is no wonder then that “the righteous are as bold as a lion” (Proverbs 28:1\). The righteous one fears the Creator and Designer of life, and then accordingly follows the design that is prescribed.
Paul, like Solomon, understands that “the righteous are as bold as a lion.” Paul expresses that he has confidence through Christ toward God (2 Corinthians 3:4\) and that in Christ he has found reason to boast in things pertaining to God (Romans 15:17\). He acknowledges that one should boast in the Lord (2 Corinthians 10:17\). Paul’s confidence in God was great, even in the most difficult of circumstances. He could have courage facing those difficulties, knowing that it was Christ who strengthened him (Philippians 4:12\). And as he asked the Romans, “If God is for us, who can be against us?” (Romans 8:31\).
God is [faithful](faithfulness-of-God.html). He is trustworthy. He is dependable. Those who rely on Him are blessed. As David remarked, “I was young and now I am old, yet I have never seen the righteous forsaken” (Psalm 37:25\). Solomon learned well from his own father that “the righteous are as bold as a lion.”
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What are the American Gospel documentaries?
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Answer
*American Gospel* is a Christian documentary series designed to define the gospel biblically and promote biblical faith in Christ. Both of the full\-length documentaries in the series are written and directed by Brandon Kimber and released by Transition Studios. A distinctive feature is that both documentaries are presented without the aid of narration, relying instead on snippets of engaging interviews, cut with clips of teachers and preachers in action. The views of a diverse group of pastors, teachers, churchgoers, authors, celebrities, and Presidents are juxtaposed to present a defense of biblical faith in contrast with distorted versions of Christianity.
The first film of the series, *American Gospel: Christ Alone*, was released in 2018\. *American Gospel: Christ Alone* addresses an important question: “Is Christianity defined by Christ *plus* something else, or by Christ alone?” The film shows how a large segment of the professing church has allowed the American dream to distort the true gospel of Christ. The result is that no longer is Christ alone being preached, but charlatans now preach a message of “Christ \+ *something*” such as wealth, health, prosperity, good works, or miracles. The resulting admixture of truth and heresy is very “American,” but not at all biblical.
After laying the foundation of what the biblical gospel is, *American Gospel: Christ Alone* exposes the false teaching of [prosperity theology](prosperity-gospel.html) and the [Word of Faith](Word-Faith.html) movement. Interviewed in the documentary are some well\-known Christian leaders such as Matt Chandler, John MacArthur, Paul Washer, Nabeel Qureshi, and Steven Lawson. Also on camera are testimonies from several believers whose lives have been drastically changed by grace through faith in Christ alone. One such testimony is from Costi Hinn, a nephew of Word of Faith guru Benny Hinn.
*American Gospel: Christ Alone* warns of the danger of a Christless church—a church people attend in order to feel good about themselves. It rightly concludes that an emphasis on moralism—as opposed to the grace of God—leads people to either pride or despair. The film also emphasizes [God’s sovereignty](God-is-sovereign.html) and counters the hermeneutic that sees the Bible as being all about us, rather than about Christ and His work on our behalf. Along the way, *American Gospel: Christ Alone* gives some practical tips on how to spot false teaching.
The second documentary in the series, *American Gospel: Christ Crucified*, was released in 2019\. The film “explores how the paths of post\-modernism and progressive Christianity lead to a different gospel, and a god created in our own image” (from the [official website](http://www.americangospelfilm.com)). A predominant question in the film is “Did God kill Jesus?” That is, “Was the cross God’s idea? If so, isn’t that cosmic child abuse?” Those questions and others are answered in various ways by evangelicals, progressives, emergent church advocates, and secular humanists.
*American Gospel: Christ Crucified* features interviews with Voddie Baucham, Jr., Alistair Begg, former ZOEgirl singer Alisa Childers, [9Marks](9Marks.html) president Mark Dever, and former CrossFit spokesman Russell Berger. Notably, the film also includes extended interviews with influential members of the [progressive Christian](Progressive-Christianity.html) community, including Tony Jones, who is considered a co\-founder of the [emergent church](emerging-church-emergent.html) movement. The two sides, evangelical and progressive, receive about equal time, and viewers gain insight into the thinking of both.
*American Gospel: Christ Crucified* tackles some weighty subjects, such as [universalism](universalism.html), perennialism, postmodernism, homosexuality, hell, and the various [views of the atonement](atonement-theories.html). The filmmakers spend some time on vocabulary because certain words—*holy*, *atonement*, and *faith*, for example—are defined differently in different theological camps. God’s attributes are another main focus of the film: God’s sovereignty, love, goodness, justice, wrath, jealousy, omnipresence, immutability, and more are considered in relation to our ability to truly know who God is.
The *American Gospel* documentaries are well\-made, engrossing apologetic tools. In confronting prosperity theology and progressive theology, two major threats to biblical Christianity, the filmmakers have provided a wonderful service to the church.
Both films are available on DVD and for streaming online. A free one\-hour version of *American Gospel: Christ Alone* can be viewed on YouTube. The filmmakers have also made available a free downloadable study guide workbook.
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What did God mean when He said, “Before I formed you in the womb, I knew you,” in Jeremiah 1:5?
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Answer
The calling of the [prophet Jeremiah](life-Jeremiah.html) included these life\-altering words from the Lord: “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\).
The Hebrew word translated “formed” in Jeremiah 1:5 is the same verb used in Genesis 2:7 as part of God’s creative act in forming Adam, the first human, from the dust of the ground. The term is typically used to describe a potter’s process of molding clay into unique and useful pottery, as in Jeremiah 18:2–4\. A master potter knows the creation he plans to form before he sits at his wheel to work, just as God knew Jeremiah before He ever started shaping him in His mother’s womb. God had set His sights on Jeremiah with plans to create him uniquely to be a spokesperson for the Word of the Lord.
The Hebrew verb translated “knew” in Jeremiah 1:5 means more than mere intellectual knowledge. It is used to describe the most intimate of relationships. Before Jeremiah was conceived in his mother’s womb, the Lord was thinking about him in the most profoundly personal way. Even before Jeremiah’s conception and birth, God chose him to be set apart as a minister of God’s Word to the nations.
Prior to his birth, Jeremiah had been “set apart,” which means he was “[sanctified](sanctified.html), made holy, consecrated.” This “setting apart” indicates the dedication of an object or individual to a specific use. In the Bible, people or items “set apart” for use by God include the Sabbath day (Exodus 16:23; 20:8\), the tabernacle and its furnishings (Exodus 29:44; 40:9\), and the priests (Exodus 29:1; 30:30\). God knew Jeremiah intimately before conception. He placed His mark upon Him in the womb, reserving him for the specialized task of a prophet.
God also formed the prophet Isaiah “in the womb to be his servant” (Isaiah 49:5\). The psalmist acknowledged that “from birth I was cast on you; from my mother’s womb you have been my God” (Psalm 22:10\). And the apostle Paul testified that God “set me apart from my mother’s womb and called me by his grace” (Galatians 1:15\).
As the Lord set His sights on Jeremiah, choosing him to be a prophet, so Paul taught that God set His love upon us: “For those God foreknew he also [predestined](predestination.html) to be conformed to the image of his Son, that he might be the firstborn among many brothers and sisters. And those he predestined, he also called; those he called, he also justified; those he justified, he also glorified” (Romans 8:29–30\). God’s purpose in calling people to salvation is that they be conformed into the image of His Son (Philippians 3:21; 1 Corinthians 15:49; Colossians 3:10; 1 John 3:2\). As the Lord said to Jeremiah, “Before I formed you in the womb, I knew you,” so He says to us today, “Whoever loves God is known by God” (1 Corinthians 8:3\).
Jeremiah heard the Lord say, “Before I formed you in the womb, I knew you,” as the prophet was receiving his call. At first, Jeremiah responded with self\-doubt. “O Sovereign LORD,” Jeremiah said, “I can’t speak for you! I’m too young!” (Jeremiah 1:6, NLT). Jeremiah felt inadequate, ineloquent, and too inexperienced to be God’s ambassador. But the Lord reassured Jeremiah, encouraging him simply to be faithful. “Do not be afraid,” declared the Lord, “for I am with you to deliver you” (Jeremiah 1:8\).
God touched Jeremiah, putting His words in his mouth (Jeremiah 1:9\), and from then on the prophet never doubted the authenticity of his call. The experience changed Jeremiah forever. Throughout his lifetime, Jeremiah proclaimed the Word of the Lord to Judah, and his ministry extended to the Gentile nations.
As believers, we can know that God is the master designer of our lives. He is the potter molding, shaping, and engineering the purpose and destiny of our story. We are all formed by His hand (Isaiah 64:8\). God knew us intimately before He formed us in the womb. He chose us in Christ. He will be with us always to fulfill His purpose through our lives: “For God saved us and called us to live a holy life. He did this, not because we deserved it, but because that was his plan from [before the beginning of time](before-the-foundation-of-the-world.html)—to show us his grace through Christ Jesus” (2 Timothy 1:9, NLT; see also Romans 8:28; Ephesians 1:11\).
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What does it mean to bear with one another (Colossians 3:13)?
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Answer
In Colossians 3, the apostle Paul presents practical teaching on the believer’s transformation from the old life before salvation to the new life that is now “hidden with Christ in God” (Colossians 3:3\). He likens this “putting to death” or discarding the old sinful way of life to the process of removing old clothes (Colossians 3:5–11\). In exchange for their old rags, believers put on new garments: “Put on then, as God’s chosen ones, holy and beloved, compassionate hearts, kindness, humility, meekness, and patience, bearing with one another and, if one has a complaint against another, forgiving each other; as the Lord has forgiven you, so you also must forgive. And above all these put on love, which binds everything together in perfect harmony” (Colossians 3:12–14, ESV).
Every article of newly donned clothing (compassion, kindness, humility, meekness, patience, forbearance, etc.) relates to the believer’s interpersonal relationships in the Christian community. Paul understood the nearly impossible challenge of developing a peaceful, harmonious coexistence among human beings—between slaves and masters, between Jews and Gentiles, between rich and poor. For the church to truly be the body of Christ on earth, a genuine spiritual revolution must take place within the hearts and lives of its members.
Christ\-honoring fellowship is only possible when believers bear with one another in a spirit of love. The word for “bear” in the original Greek means “to endure something unpleasant or difficult.” Bearing with one another implies willingness to endure with other believers, despite differences and frustrations. We are to live in a spirit of humility and treat one another with patience and compassion. Real relationship, especially in a community as diverse as the church (Colossians 3:11\), will always require forbearance. But this isn't just putting up with each other or glossing over difficulties while harboring bitterness or allowing sinful behaviors to run rampant (Colossians 3:5–11; Galatians 6:1–5; James 5:19–20\). We are to be "eager to maintain the unity of the Spirit in the bond of peace" (Ephesians 4:3, ESV). This is based on the work of Christ and grounded in the truth of who God is and what He has done (Ephesians 4:4–6; John 17:20–23\). To that end, believers are called to forgive one other as the Lord forgives us (Colossians 3:13; Ephesians 1:7; 2 Corinthians 5:19\). Jesus Christ is our standard in bearing with one another and demonstrating forgiveness (Colossians 2:13\). He never compromises truth and He always acts in love (Ephesians 4:15–16\).
Paul saves the most crucial garment to put on for last: “Above all, clothe yourselves with love, which binds us all together in perfect harmony” (Colossians 3:14, NLT). Self\-sacrificing, agape love is the type of love Paul speaks of here. Only unconditional love can spin a thread strong enough to stitch the tapestry of believers together in perfect unity. Paul issues a similar admonition to the Ephesian church: “Live a life filled with love, following the example of Christ. He loved us and offered himself as a sacrifice for us, a pleasing aroma to God” (Ephesians 5:2, NLT).
Paul also prays for the believers in Rome to bear with one another: “May the God who gives endurance and encouragement give you the same attitude of mind toward each other that Christ Jesus had, so that with one mind and one voice you may glorify the God and Father of our Lord Jesus Christ. Accept one another, then, just as Christ accepted you, in order to bring praise to God” (Romans 15:5–7\). Our readiness to accept one another with patience and to live together in peace and harmony brings praise and glory to God.
Bearing with someone, or forbearance, is a character quality of God that humans have benefited from: “Don’t you see how wonderfully kind, tolerant, and patient God is with you? Does this mean nothing to you? Can’t you see that his kindness is intended to turn you from your sin?” (Romans 2:4, NLT; see also Psalm 103:8\). God calls us to be holy, like He is, in all we do (1 Peter 1:15\), but we all fall short. Since God’s nature is to be tolerant, gracious, and longsuffering with us, we must be the same with others. As we cast off the old sinful self and put on the holy attributes of God, we are transformed into His image. We become “kind and compassionate to one another, forgiving each other, just as in Christ God forgave you” (Ephesians 4:32\).
As members of Christ’s body, “each member belongs to all the others” (Romans 12:5\). We endure difficulties and unpleasantries with one another because we are all one—parts of the same whole. We bear with one another when we forgive, when we allow love to cover a multitude of sins (Proverbs 10:12\), and when we reach out to a brother or sister who is caught in sin and restore that person gently (Galatians 6:1\). Only when we “let the peace that comes from Christ” rule in our hearts can we bear with one another and live in unity as we are called to do as members of one body (Colossians 3:15\).
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What is the human consciousness?
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Answer
To be “conscious” is to be “aware.” The general term for a person’s thoughts, emotions, sensations, and general awareness is *human consciousness*. Scripture does not explicitly define what human consciousness is, though the Bible provides perspectives on it. A biblical view of human consciousness might be summarized as “the [soul’s](human-soul.html) awareness of itself and its surroundings.”
However, defining human consciousness is notoriously difficult. Exploring consciousness means probing the deepest questions about what it means to be human. Such discussion typically involves a long list of mysteries and dilemmas. Some concepts are unresolved; others present competing or apparently contradictory truths. The Bible gives us practical ways to understand some such issues. On other details Scripture is silent, and we’re left to untangle questions on our own.
Biblical terms related to this subject should be carefully understood, especially according to their immediate context. Ancient terminology did not distinguish between the “[mind](what-is-the-mind.html)” and the “[heart](what-is-the-heart.html)” to the same extent seen in modern languages. That’s not to say emotions and intellect were never distinguished. Rather, it means words translated as “heart” in Scripture are not necessarily references to “pure feeling.” In some cases, what the Bible refers to as “the heart,” a modern writer might well label as “the mind.”
Where it touches on human consciousness, Scripture describes it as follows:
• **Human consciousness is part of being made in the image of God (Genesis 1:27; Psalm 139:14\).** Human beings are composed of distinct\-yet\-unified members, such as the [body, soul, and spirit](trichotomy-dichotomy.html). There is an intimate and unavoidable connection between those members, yet they are not identical. This is similar to the relationship among the members of the Trinity, and it contrasts both with entirely physical animals and entirely spiritual angels. Another aspect of this “[image\-bearing](image-of-God.html)” is that man is capable of self\-awareness and objective thinking.
• **Human consciousness is influenced—not initiated—by the body (Romans 7:23; Ephesians 5:18; 1 Corinthians 6:12\).** Physical factors influence awareness and thinking. However, the consciousness is not the same thing as the material body. Nor is it an uncontrolled, mindless effect of material processes. Myriad questions about this relationship are often referred to as “the mind\-body problem.”
• **Human consciousness is distinct from the “self” (Colossians 3:2; 1 Peter 1:13; Romans 12:2\).** Our conscious thoughts are something “other” than our own selves; we are aware of this distinction. Human beings can deliberately influence their own thoughts and perspectives. We retain some level of control over such things, or, at least, we can deliberately seek to change them.
• **Human consciousness is perceived only by the individual and God (1 Samuel 16:7; 1 Corinthians 2:11; John 7:24\).** An enormous barrier to scientific study of consciousness is that it cannot be directly measured or observed. It can only be subjectively reported by the consciousness itself. Likewise, no human being can ever know with absolute certainty what another person is feeling or thinking. This is a fundamental reason to be cautious when attempting to judge others (Romans 14:4; John 7:24\).
• **Human consciousness is not the same as the “conscience” (1 Timothy 4:2; 1 Samuel 25:31\).** The *conscience* is one narrow part of *consciousness*. The [conscience](conscience.html) is a God\-given emotional reaction to conflict between our values and our thoughts and actions.
• **Human consciousness is an integrated part of the whole (Matthew 22:37; Hebrews 4:12; Psalm 103:1\).** While Scripture implicitly distinguishes between mind, body, soul, spirit, intellect, heart, and so forth, all these are meant to be entirely focused on the will of God. So far as our daily lives are concerned, fine\-tuned distinctions between these are irrelevant. All that we are, and that which we can control, should be submitted to God to the best of our ability.
The relationship between soul, spirit, mind, and body includes human consciousness and is indescribably complex. The existence of consciousness—at least, our own individual consciousness—is impossible to deny. When philosopher [René Descartes](Rene-Descartes.html) attempted to create an absolute starting point for all human knowledge, he began with the self\-evidence of his own human consciousness: “I think, therefore I am.” The Bible may not give details on the nature of consciousness, but it accurately reflects ideas that our experience confirms.
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What does it mean that God “began a good work in you” (Philippians 1:6)?
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Answer
The apostle Paul opened his letter to the believers in Philippi by explaining that he often thanked God for them in joyful prayer because of their partnership in sharing the gospel. Paul held a special affection for the [Philippian church](church-in-Philippi.html), which he had founded approximately ten years earlier. Now he expressed confidence in God’s continued work in their lives: “I thank my God upon every remembrance of you, always in every prayer of mine making request for you all with joy, for your fellowship in the gospel from the first day until now, being confident of this very thing, that He who has begun a good work in you will complete it until the day of Jesus Christ” (Philippians 1:3–6, NKJV).
Paul had seen firsthand the good work that God had begun in the Philippian believers. In Philippi, on Paul’s second missionary journey, he and his companions encountered [Lydia](Lydia-in-the-Bible.html) and other women meeting by the riverside for prayer. As Paul preached, Lydia and her household were saved and baptized, and the Philippian church was born (Acts 16:11–15\). Later, the Christians in Philippi conducted their house church in Lydia’s home. As the church grew, it became one of the strongest supporters of Paul’s ministry (Philippians 4:10–20\).
Paul loved the Philippians deeply and desired to see them continue to grow in Christian maturity and abound in ever\-increasing spiritual understanding: “I pray that your love will overflow more and more, and that you will keep on growing in knowledge and understanding. For I want you to understand what really matters, so that you may live pure and blameless lives until the day of Christ’s return. May you always be filled with the fruit of your salvation—the righteous character produced in your life by Jesus Christ—for this will bring much glory and praise to God. so that they will be blameless until the day of Christ” (Philippians 1:9–11, NLT).
At the time of our salvation, God begins His work in us. We are made alive in Christ—regenerated, made new (2 Corinthians 5:17\). Then, through an ongoing, lifelong process called [sanctification](sanctification.html), God finishes, perfects, and completes His work in us. Paul referred to the process when he said, “He who has begun a good work in you will complete it until the day of Jesus Christ” (Philippians 1:6, NKJV). Spiritual growth ought to continue in steadfast believers until the day Jesus Christ returns (2 Peter 3:18; 1 Thessalonians 5:23\).
A brief biblical definition of *sanctification* is “the Holy Spirit’s work of setting believers apart to be made holy or made like God.” Sanctification is a three\-phase process. At the moment of salvation, Christians enter [*positional sanctification*](positional-sanctification.html). Jesus’ work on the cross is a finished work—believers stand positionally sanctified as though they already are made holy before God, even though they are not yet completely holy in practice: “For by one sacrifice he \[Jesus] has made perfect forever those who are being made holy” (Hebrews 10:14\).
[*Progressive sanctification*](progressive-sanctification.html) is phase two, in which God, who has begun a good work in us at salvation, continues to transform us into His image, saving us from the practice and power of sin. After the initial cleansing from sin, the committed Christian begins to undergo a daily process of spiritual renewal (Colossians 3:10\). The Bible also calls this phase “the sanctifying work of the Spirit,” as the Holy Spirit is the chief agent working in the believer to produce the character of God and the fruit of holiness (1 Peter 1:2; cf. 1 Corinthians 6:11; 2 Thessalonians 2:13; Galatians 5:22–23\).
From the moment God begins His good work in us until the day of its completion, the Holy Spirit is chipping away, renovating our character, day by day reforming us into partakers of the holy nature of God. God does the work, but believers are also meant to be active in the process, yielding to the effort (Romans 6:13, 19; 12:1\) and pressing on toward the upward call to holiness (Hebrews 12:14; Philippians 3:12–14\).
God began a good work in us at salvation and then called us to live out the progressing development of being made into His image. The Christian walk is a pathway of ongoing growth. The journey brings us ever closer to God until His work in us is perfect and complete on “the day of Jesus Christ”—that is, the day of Christ’s return when we see Him (Colossians 3:4; 1 Thessalonians 5:23\). *Complete sanctification* is the third phase, also known as [glorification](glorification.html).
From the very beginning, throughout the continuation, and until the final stroke, God is working in us (Philippians 2:13\). He is the Master Craftsman who never gives up on us (Ephesians 2:10; 2 Corinthians 1:21–22\). The Lord’s salvation, His glorious redemption of His people, will reach its crowning culmination when Jesus Christ returns. Only then will God, who has begun a good work in you, put His finishing touch on you.
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What does it mean that neither death nor life separates us from the love of God (Romans 8:38)?
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Answer
In Romans 8:38–39, the apostle Paul articulates one of the most profoundly comforting reassurances in Scripture: “For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the [love of God](definition-of-love.html) that is in Christ Jesus our Lord.”
The psalmist echoes Paul’s conviction that neither death nor life can separate us from God’s love: “I can never escape from your Spirit! I can never get away from your presence! If I go up to heaven, you are there; if I go down to the grave, you are there!” (Psalm 139:7–8, NLT). God is present everywhere. There is no place we can go and be cut off from His presence. The Bible also tells us that God, by His very nature, is love (1 John 4:8, 16\). And if [God is love](God-is-love.html) and exists everywhere, then it stands to reason that nothing and no place can isolate us from His love.
Paul relates a laundry list of things that could potentially have the power to barricade us from God’s loving presence: life, death, angels, demons, the present, the future, powers, height, depth, and anything else in all creation. With that last item, nothing is left out! And then Paul affirms that none of these things are powerful enough to create a barrier between us and the boundless love of God in Christ. Everything in all the universe, whether in this present life or the life to come, is under God’s sovereign control and the dominion of His Son, Jesus Christ our Lord (Ephesians 1:22; 1 Corinthians 15:27–28; Hebrews 2:8\).
God displayed His great love for us on the cross (Romans 5:8; John 3:16–17\). On Calvary, Jesus Christ triumphed over all things, including death and every living enemy, by offering His life in our place (Colossians 2:15\). When we receive God’s gift of salvation, we are “buried with Christ” through baptism and “raised to new life” by “the mighty power of God, who raised Christ from the dead” (Colossians 2:12, NLT). Paul continues, “You were dead because of your sins and because your sinful nature was not yet cut away. Then God made you alive with Christ, for he forgave all our sins. He canceled the record of the charges against us and took it away by nailing it to the cross” (Colossians 2:13–14, NLT).
The [redeemed of the Lord](redemption.html) are made spiritually and eternally alive in Christ. We died and were buried with Jesus and then raised and restored to newness of life. Not one thing in this life or even in death can ever cause lasting harm to us because Jesus Christ rescinded all charges against us. For this reason, nothing and no one will ever be able to separate us from the love of God that is in Jesus Christ. We belong to the Lord forever (Isaiah 43:1; John 1:12; 10:28; Romans 8:15; 14:8\).
We may sometimes feel like our pain, sorrow, and loss distance us from God’s affection. But to this deception, Paul asks, “Can anything ever separate us from Christ’s love? Does it mean he no longer loves us if we have trouble or calamity, or are persecuted, or hungry, or destitute, or in danger, or threatened with death? . . . No, despite all these things, overwhelming victory is ours through Christ, who loved us” (Romans 8:35–37, NLT).
When we feel separated from God’s love, the problem is not any lack on His part. The hindrance comes from our perception. When instability and insecurity threaten us, our confidence must rest securely in the knowledge of God’s love for us and not in our own feelings. Human love is often erratic, weak, fluctuating. Doubt, circumstances, and fear can obscure our awareness of the Lord’s presence. We must stand on the sure promise of God’s Word that His love never fails (1 Corinthians 13:8\). It is never\-ending (Lamentations 3:22\). The Lord’s faithful love endures forever (Psalm 136:7, 13, 21\).
God does not promise us a life free of affliction, but He does promise to be with us through anything and everything we face with His all\-powerful, steadfast [agape love](agape-love.html). For believers in Jesus Christ, God’s love is a constant supply poured out by the Holy Spirit (Romans 5:5\). His love can be counted on in the calamities of life and leaned upon in the crisis of death.
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