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What are psychological egoism and ethical egoism?
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Answer
Psychological egoism is a descriptive philosophical theory that says all human action is motivated by self\-interest. Ethical egoism is a complementary normative theory that says all human action should be motivated by self\-interest. The former puts forth self\-interest as a motivation for human behavior; the latter prescribes self\-interest as an ideal basis for human behavior. Psychological egoism presents as fact that humans are motivated by self\-interest, and ethical egoism presents that motivation as appropriate.
There are two pertinent questions here: first, is psychological egoism giving us a correct description of humanity? In other words, is it true that people are basically acting from self\-interest? Second, is ethical egoism giving us a correct ideal to follow?
We can answer both of these questions using Scripture. First, let’s answer the question presented to us by the theory of psychological egoism. Are people basically selfish? Do all our actions come from self\-interest?
The short answer is yes, psychological egoism correctly identifies a basic human drive. But this conclusion is perhaps not as grim as it seems at first. It isn’t necessarily morally wrong or harmful to be motivated by self\-interest. We must have some level of self\-interest to survive physically and thrive emotionally. If a hiker is bitten by a rattlesnake, it’s in her self\-interest to seek medical help—and that’s not wrong. The Bible acknowledges that it is natural for humans to nourish and care for our own bodies and uses this presupposition as an argument for how we should treat our spouses (Ephesians 5:29\).
Furthermore, we can gather from the Bible that God does not want or expect us to harm or neglect ourselves—quite the opposite. Timothy was instructed to take care of his health (1 Timothy 5:23\). Sinful behavior almost always amounts to some form of self\-harm. Feelings of shame arise because of our inability to attain moral perfection, please God, help others, or follow God’s law. The law points out and emphasizes our sin, as Paul vividly describes in Romans 7\. Why would God set it up this way? Because “the Law has become our tutor to lead us to Christ, so that we may be justified by faith” (Galatians 3:24, NASB).
When we insist on trying to justify ourselves by our own works, we indulge in self\-punishment. Like [Judas Iscariot](Judas-Iscariot.html), we’d rather kill ourselves than come to Christ and accept His free gift of grace. Also, the Bible is clear that those who reject Christ will face eternal punishment. But death and self\-harm is not what God wants for His creatures. “For God did not send the Son into the world to judge the world, but so that the world might be saved through Him” (John 3:17, NASB). Jesus said, “Come to me all you who are weary and heavy\-laden, and I will give you rest for your souls” (Matthew 11:28\). Therefore, to accept the gospel, to accept Christ’s atoning sacrifice, necessitates healthy self\-interest.
There is also a biblical basis for pursuing goodness, not to justify ourselves, but out of self\-interest. In other words, be good so you’ll be happy. First Peter 3:11, quoting from Psalm 34, says,
“Whoever desires to love life
and see good days,
let him keep his tongue from evil
and his lips from speaking deceit;
let him turn away from evil and do good;
let him seek peace and pursue it.”
There is common misconception that we must sacrifice happiness to have holiness. But as we see in the above passage, things like honesty and seeking peace will lead to good days and a life we can love. Holiness and happiness coexist. Again, self\-interest comes into play.
This brings us to the question presented by the theory of ethical egoism. Is this inherent selfishness an ideal we should pursue? How does the reality of human self\-interest work alongside the commandment to “love your neighbor as yourself” (Mark 22:39, ESV)?
Throughout time, communities have functioned well as a result of mutually beneficial self\-interest. I need milk for my children, but I don’t have a cow. But I do have some chickens. My neighbor has a cow, but no chickens. He needs eggs. So, we help each other and trade for what we both want. In this basic way, “loving your neighbor” might look like trading eggs for milk.
But is the ideal we should pursue something higher than mutual benefit? What is the difference between helping out of self\-interest and helping out of love? The Bible gives a good example of the difference between self\-interest and love for one’s fellow man. When Jesus gave the command to “love your neighbor as yourself,” someone listening asked Him, “Who is my neighbor?” and He told the story of the Good Samaritan (Luke 10:29–37\).
[The story](parable-Good-Samaritan.html) is about a man who was traveling a dangerous road and was attacked by robbers who beat him and left him for dead. Two religious men (a Levite and a priest) passed the man by without helping him. Finally, a Samaritan (a man from a neighboring people\-group that was seen as unclean by the Jews) stopped to help the afflicted man, and then went out of his way to ensure his safety—putting the man on his own donkey, taking him to an inn, and paying for his stay and his medical bills.
There is speculation as to why the two religious men had no compassion on the beaten man. It could be they were in a hurry to get where they were going. Maybe they were afraid he was dead already and didn’t want to become “unclean” by touching a dead body.
In a speech entitled “I’ve Been to the Mountaintop,” Dr. Martin Luther King, Jr., presents a third explanation:
“I’m going to tell you what my imagination tells me. It’s possible that those men were afraid. You see, the Jericho Road is a dangerous road. I remember when Mrs. King and I were first in Jerusalem. We rented a car and drove from Jerusalem down to Jericho. And as soon as we got on that road I said to my wife, ‘I can see why Jesus used this as the setting for his parable.’ It’s a winding, meandering road. It’s really conducive for ambushing. You start out in Jerusalem, which is about twelve hundred miles, or rather, twelve hundred feet above sea level. And by the time you get down to Jericho fifteen or twenty minutes later, you’re about twenty\-two feet below sea level. That’s a dangerous road. In the days of Jesus it came to be known as the ‘Bloody Pass.’ And you know, it’s possible that the priest and the Levite looked over that man on the ground and wondered if the robbers were still around. Or it’s possible that they felt that the man on the ground was merely faking, and he was acting like he had been robbed and hurt in order to seize them over there, lure them there for quick and easy seizure. And so the first question that the priest asked, the first question that the Levite asked was, ‘If I stop to help this man, what will happen to me?’
“But then the Good Samaritan came by, and he reversed the question: ‘If I do not stop to help this man, what will happen to him?’”
The Good Samaritan was more others\-centered than [self\-centered](Bible-self-centered.html). The Good Samaritan had nothing to gain by helping the injured man on the road—in fact, he had much to lose. He went against ethical egoism, and Jesus holds him up as an example for us to follow.
Philippians 2:3–4 speaks to both psychological egoism and ethical egoism: “Do nothing out of selfish ambition or vain conceit. Rather, in humility value others above yourselves, not looking to your own interests but each of you to the interests of the others.” Based on this passage, we can distinguish between *self\-ambition* and *selfish ambition*. And better than looking to *our own* interests is looking to the interests of *others*. This takes humility and valuing others and having the mind of Christ (Philippians 2:5\).
Psychological egoism is a descriptive fact. People do act in their own self\-interest. This can be good or bad. But, as Jesus’ parable makes clear, ethical egoism presents a limited ideal. True goodness is to love our neighbor, from the heart, sacrificially, even when it is not in our own best interest to do so.
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What does it mean that we are the temple of God (1 Corinthians 3:16)?
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Answer
In 1 Corinthians 3:16–17, the apostle Paul hit on the true nature of [the church](what-is-the-church.html) as the body of Christ when he asked, “Do you not know that you are the temple of God and that the Spirit of God dwells in you? If anyone defiles the temple of God, God will destroy him. For the temple of God is holy, which temple you are” (NKJV).
*We are the temple of God* means that we—Christians, believers in Jesus Christ—who are joined together in one family as “the church” are a holy dwelling place for God’s presence.
The Greek word translated as “you” in verses 16 and 17 is plural. So when Paul said, “You are the temple of God,” he was referring to the believers as a group—the local church. The temple in Jerusalem was a sacred building dedicated to the worship of God. According to Paul, the church was the equivalent of the temple. God’s presence resided in the church, and the church was to maintain holiness.
This passage is part of a more extensive teaching on maintaining unity and not letting the church become divided over loyalties to human leadership (1 Corinthians 3:1–23\). The sacredness of God’s house requires extreme care from church leaders. The Corinthian leaders needed to safeguard the unity of God’s temple, and the believers needed to avoid any moral corruption that would “defile” the sacredness of “the temple of God.”
From humanity’s beginning, God has desired to live among and commune with His people. In the Garden of Eden, God walked and talked with Adam in Eve in the cool of the day (Genesis 3:8\). When He made His covenant with Israel, the Lord promised, “I will put my dwelling place among you. . . . I will walk among you and be your God, and you will be my people” (Leviticus 26:11–12\).
As the Israelites wandered in the desert, God wanted to inhabit a place with His people (Exodus 25:8\). At that time, the people lived in portable tents, so the presence of God dwelled in the tent of the [wilderness tabernacle](tabernacle-of-Moses.html) (Exodus 27:21; 40:34–38\). His presence was the guiding force that told the people when to stay put and when to pull up stakes and continue on their journey (Exodus 40:34–38\). Later, after the Hebrew people entered the Promised Land and lived in fixed dwellings, God affixed His name to a place, sanctifying [Solomon’s temple](Solomon-first-temple.html) as the Lord’s holy dwelling place (1 Kings 8:10–11\).
In the New Testament, God’s presence was manifested in a new way: in the person of Jesus Christ—the [*Logos*](what-is-the-Logos.html), who is the living, incarnate, eternal Word of God (John 1:1–4, 14–18\). The *Logos* took on human flesh and made His home among us. Through the life and ministry of Jesus Christ, God lived among His people. His name is Immanuel, meaning “God with us” (Isaiah 7:14; Matthew 1:21–23\).
Jesus Christ became the new earthly temple of God (John 2:21\). “For in Christ lives all the fullness of God in a human body,” says Colossians 2:9 (NLT; see also Colossians 1:19\). The complete image of the invisible God is revealed in Jesus our Savior (Colossians 1:15\). Yet Christ is only the initial installment of God’s indwelling presence.
Today, the New Testament church—the body of believers who gather in the name of Jesus—constitutes the temple of God’s Holy Spirit (1 Corinthians 3:16\). Jesus said, “Anyone who loves me will obey my teaching. My Father will love them, and we will come to them and make our home with them” (John 14:23\).
Paul also taught the Ephesians that, as members of God’s household, the church is “built on the foundation of the apostles and prophets, with Christ Jesus himself as the chief cornerstone. In him the whole building is joined together and rises to become a holy temple in the Lord. And in him you too are being built together to become a dwelling in which God lives by his Spirit” (Ephesians 2:20–22\).
The church of Jesus Christ is a spiritual temple made of “[living stones](living-stone.html) . . . being built into a spiritual house to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ” (1 Peter 2:5\). Not only is the church as a whole or as the local body the dwelling place of God’s presence, but individual believers are also to consider themselves the temple of God’s Holy Spirit (1 Corinthians 6:19; cf. 2 Corinthians 6:16, NLT).
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What does it mean to walk circumspectly (Ephesians 5:15)?
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Answer
As part of a challenging teaching on holy living, the apostle Paul writes, “See then that you walk circumspectly, not as fools but as wise, redeeming the time, because the days are evil. Therefore do not be unwise, but understand what the will of the Lord is” (Ephesians 5:15–17, NKJV). To be circumspect is to be wary; the word comes from a Latin word literally meaning “look around.” “Walk circumspectly” is Paul’s way of urging Christians to look very carefully at how they live and behave.
Paul acknowledges that we are living in evil, difficult times. Our [fallen world](fallen-world.html) is filled with dangers, deceptions, and temptations. If we aren’t cautious and attentive to what is happening around us and in us, we can easily be blindsided and fall headlong into any number of dangerous traps. Biblical wisdom teaches us to “make the most of every opportunity” (Colossians 4:5, NLT) and to walk (or behave) as true believers amid perilous times (2 Timothy 3:1–5\).
In the original Greek, the phrase translated as “walk circumspectly” means “to watch or look carefully at how you live, to be vigilant and mindful of your behavior, to be on the lookout.” The apostle Peter delivers a similar word of warning: “Stay alert! Watch out for your great enemy, the devil. He prowls around like a roaring lion, looking for someone to devour” (1 Peter 5:8, NLT). With deliberate, vigilant determination, we must live rooted in God’s wisdom and an understanding of God’s will.
Paul uses the Hebrew concept “to walk” as a metaphor for behavior. The “[Christian walk](Christian-walk.html)” refers to how we behave as believers. The will of the Lord is that we always live mindfully and judiciously so that our lifestyles line up with biblical teaching. To the Romans, Paul taught, “Don’t copy the behavior and customs of this world, but let God transform you into a new person by changing the way you think. Then you will learn to know God’s will for you, which is good and pleasing and perfect” (Romans 12:2, NLT).
If we are to walk circumspectly, we must discern the will of the Lord. How do we gain the wisdom to know God’s will? We start by asking for it: “If any of you lacks wisdom, you should ask God, who gives generously to all without finding fault, and it will be given to you” (James 1:5\).
We also gain wisdom for godly living through reading God’s Word: “All Scripture is God\-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the servant of God may be thoroughly equipped for every good work” (2 Timothy 3:16–17\). As we meditate on Scripture (Psalm 119:15\) and diligently study God’s Word (2 Timothy 2:15\), it becomes a guiding, illuminating force to direct our footsteps (Psalm 119:105\).
God’s Word is [living and active](Word-of-God-living-and-active.html) (Hebrews 4:12\). We must pay close attention to what the Lord has revealed in His Word because it is “a lamp shining in a dark place” (2 Peter 1:19\), able to show us God’s will and teach us how to walk circumspectly in these evil days.
Unbelievers walk according to “the futility of their minds. They are darkened in their understanding, alienated from the life of God because of the ignorance that is in them, due to their hardness of heart. They have become callous and have given themselves up to sensuality, greedy to practice every kind of impurity. But that is not the way you learned Christ!” (Ephesians 4:17–20, ESV). Christians are to “be filled with the Spirit” (Ephesians 5:18\).
Believers are enabled to live wisely and walk circumspectly by the empowering of the Holy Spirit (Ezekiel 36:27\). Paul told the Galatians to “walk by the Spirit, and you will not gratify the desires of the flesh” (Galatians 5:16\). The Holy Spirit lives in us, teaching us and leading us into all truth (John 14:17, 26; 16:13\).
God has a good plan for our lives (Romans 8:28\). We are created to do [good works](good-works-salvation.html) and to walk in them: “For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them” (Ephesians 2:10, ESV). God lovingly reveals His plan to us so that we are “filled with the knowledge of his will in all spiritual wisdom and understanding, so as to walk in a manner worthy of the Lord, fully pleasing to him: bearing fruit in every good work and increasing in the knowledge of God” (Colossians 1:9–10, ESV).
Believers can walk circumspectly—carefully watching how we live—because “by his divine power, God has given us everything we need for living a godly life. We have received all of this by coming to know him, the one who called us to himself by means of his marvelous glory and excellence” (2 Peter 1:3, NLT). We don’t have to depend on our own strength. God’s Word provides the blueprint to follow, and His Holy Spirit fills us with the power to accomplish the Master Builder’s plan.
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What is the meaning of woe in the Bible?
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Answer
*Woe* means “grief, anguish, affliction, wretchedness, calamity, or trouble.” The *Dictionary of Bible Themes* categorizes the uses of the word *woe* in the Bible: “Woe as an exclamation of judgment on others,” “Woe as an exclamation of misfortune on oneself,” “Woe as an exclamation of sadness over others,” and “Woe may give way to forgiveness, comfort, and deliverance” (Manser, M., ed., Zondervan, 1999\).
Sometimes in the Bible, the suffering person has brought about his or her own woeful condition as a natural result of foolish choices (see Proverbs 23:29–30\). More often, woe is tied to sin and rebellion against God, and the resulting judgments are referred to as “woes.” In Matthew 23, Jesus pronounces [seven “woes”](seven-woes.html) on the hypocrites of His day; in Revelation, a group of God’s final judgments on mankind are called the [three “woes.”](three-woes.html)
Dr. John MacArthur examines Jesus’ use of *woe* in the Bible: “In His castigation of the false Jewish leaders, Jesus repeatedly used two words, **woe**, and **hypocrites**” (emphasis is the author’s). MacArthur goes on to say, “But Jesus used **Woe** against the scribes and Pharisees not as an exclamation but as a declaration, a divine pronouncement of judgment from God. . . . As was already noted, it was not His desire that they be condemned but rather that they repent and come to salvation. But He knew that if they did not repent and believe they were doomed to hell under God’s righteous and just wrath. When God utters **Woe** against evil men He sets divine judgment in motion” (*The MacArthur New Testament Commentary: Matthew 16—23*, ch. 35, Moody Publishers, 1988, p. 375\).
The fiery language of the Old Testament uses the word *woe* in several passages of judgment. For example, in Ezekiel 16:23–27, we read of God’s anger toward Jerusalem over their idolatry: “Woe! Woe to you, declares the Lord GOD” (verse 26\). In 1 Samuel 4:6–8, we see that even pagans feared the presence of God and the woes that He could bring upon them: “And when the Philistines heard the noise of the shout, they said, ‘What does the noise of this great shout in the camp of the Hebrews mean?’ Then they understood that the ark of the Lord had come into the camp. So the Philistines were afraid, for they said, ‘God has come into the camp!’ And they said, ‘Woe to us! For nothing like this has happened before. Woe to us! Who will save us from the hand of these mighty gods? These are the gods who struck the Egyptians with all kinds of plagues in the wilderness’” (NASB). Hosea, Zephaniah, Habakkuk, and many other prophets pronounced woe against sinful people (Hosea 7:13; Zephaniah 2:5; Habakkuk 2:15\).
Job understood that sin leads to woe: “If I am guilty—woe to me!” (Job 10:15\). And in this we see the way to avoid woe: be [forgiven](got-forgiveness.html). The Bible says that forgiveness of sin comes through Jesus Christ. By Jesus’ death and resurrection God cleanses guilty sinners and declares them to be righteous in His sight. The command is to repent and believe in Christ (Matthew 4:17; Acts 16:31\). “There is now no condemnation for those who are in Christ Jesus” (Romans 8:1\). Hard times may come in this life, but the one who has faith in Christ will never know the eternal woe of God’s judgment.
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What does it mean that Satan wanted to sift Peter as wheat (Luke 22:31)?
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Answer
At the [Last Supper](Last-Supper.html), Jesus warned Simon Peter that a test of faith was coming: “Simon, Simon! Indeed, Satan has asked for you, that he may sift you as wheat” (Luke 22:31, NKJV). The outspoken disciple seemed to be in the same predicament as Job when [Satan](who-Satan.html) sought to put him to the test (Job 1—2\). Satan wanted to “sift Peter as wheat,” which means that he wished to shake Peter’s faith so forcefully that he would fall, proving that God’s faithful servant was lacking.
It was not just [Peter](life-Peter.html) who was in danger, though. The word for “you” in Luke 22:31 is plural. Jesus was speaking to Peter, informing him that Satan had his sights set on all the disciples. Some translations, such as the Berean Standard Bible, specify the whole group: “Simon, Simon, Satan has asked to sift each of you like wheat.”
The name *Satan* means “adversary” or “accuser.” He accuses God’s people of doing wrong (Zechariah 3:1; Revelation 12:10\). As Peter would later testify, the devil “prowls around like a roaring lion looking for someone to devour” (1 Peter 5:8\).
*Sift as wheat* is a metaphor that could also be expressed as “shake someone apart” or “break a person down.” Amos 9:9 gives us a similar image of God shaking Israel: “For I will give the command and will shake Israel along with the other nations as grain is shaken in a sieve, yet not one true kernel will be lost” (NLT).
In biblical times, wheat or other grain was sifted through a sieve or large strainer. As it was shaken violently, the dirt and other impurities that clung to the grain during the threshing process would separate from the good, usable grain.
In sifting Peter and the other disciples as wheat, Satan’s goal was to crush them and wreck their faith. In truth, the adversary wants to destroy the faith of every believer (John 10:10\). But Jesus assured Peter, “I have pleaded in prayer for you, Simon, that your faith should not fail. So when you have repented and turned to me again, strengthen your brothers” (Luke 22:32, NLT). Peter’s leadership role in the early church proved that the Lord’s prayer for Peter was answered.
Jesus did not promise to remove Peter’s impending test. On the contrary, He predicted that Peter would fail the test by denying Christ three times (Luke 22:34\). Trials are to be expected in the Christian life. “We must go through many hardships to enter the kingdom of God,” say the missionaries in Acts 14:22\. God uses these experiences for our good (Romans 8:28\), to refine our character and strengthen our faith (1 Peter 1:6–7; James 1:2–4,12\), and to make us more like Jesus (Romans 8:29\).
Whenever we do experience a test, Jesus is with us to strengthen us and intercede for us (Philippians 4:13; Romans 8:26–39\). In challenging times, it’s reassuring to remember that Satan’s power to sift Peter as wheat was limited by Christ’s intercession. When Satan comes after us, we should remember that Jesus Christ always lives to intercede for us (Hebrews 7:25\).
Jesus was confident that Simon Peter would get back up again and go on to strengthen the other disciples. Another reason the Lord allows us to suffer through experiences of testing is so we can learn how to help others grow in faith: “Even when we are weighed down with troubles, it is for your comfort and salvation! For when we ourselves are comforted, we will certainly comfort you. Then you can patiently endure the same things we suffer” (2 Corinthians 1:6, NLT).
Before Peter’s [threefold denial](Peters-denial.html), he was overconfident, trusting in his own strength (Luke 22:33\). But after being sifted like wheat, Peter learned that failure is possible because the flesh is weak (see Mark 14:38\). Now that he understood how easy it is to fall, Peter would have compassion and mercy for others while helping them avoid the same mistake.
Our true faith and [perseverance](Bible-perseverance.html) are revealed not in a walk of sinless perfection but in repentance and restoration. We get up and keep going, like Peter, after we fall. When Satan comes to sift us as wheat, we have an advocate, Jesus Christ, who intercedes for us (John 17:9, 11, 15\). He will protect us so that the devil can never destroy our faith and hope (John 10:27–28; Hebrews 7:25\). Jesus Christ began a good work in us, and He is faithful to complete it (Philippians 1:6\).
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What does it mean that friendship with the world is enmity with God (James 4:4)?
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Answer
After observing rampant worldliness in the lives of his readers, [James](life-James.html) launches into a warning (James 4:1–17\) with this harsh assessment: “You adulterous people! Do you not know that friendship with the world is enmity with God? Therefore whoever wishes to be a friend of the world makes himself an enemy of God” (James 4:4, ESV). Enmity is animosity, the state of being actively opposed to someone.
A common biblical metaphor for spiritual unfaithfulness in our relationship with God is adultery (e.g., Jeremiah 3:20; Ezekiel 16\). Nowhere is this imagery more evident than in the book of Hosea (Hosea 2:1–23\). While God showed unfailing love to Israel, they responded with faithlessness, immorality, and idolatry.
Scripture depicts God as the husband of His people (Isaiah 54:5; 2 Corinthians 11:2\) and believers as His bride (Jeremiah 2:2; 2; Ephesians 5:22–33; Revelation 21:7, 9\). So, when James calls his readers “adulterers and adulteresses” (James 4:4, NKJV), the implication is clear. To the God who has loved His people unsparingly and relentlessly, what could be more painful than their heartless betrayal?
James calls out a challenge to people who have turned their hearts away from God and fallen in love with the world. When he speaks of “the world,” he means the world system or world order, consisting of people whose beliefs, values, and morals are in opposition and rebellion to God’s. The goals and objectives of “the world” are in direct contrast to God’s commands. To cling to the world is to choose enmity with God.
James warns believers not to cultivate a lifestyle that resembles “friendship with the world.” We must never pursue the ideals, morals, goals, or purposes of the world but instead “seek first \[God’s] kingdom and his righteousness” (Matthew 6:33\).
Through repetition, James emphasizes that “friendship with the world is enmity with God” and “whoever wishes to be a friend of the world makes himself an enemy of God.” With the same Greek word translated “enmity” in James 4:4, Paul denounces the worldly mindset: “The mind governed by the flesh is hostile to God; it does not submit to God’s law, nor can it do so. Those who are in the realm of the flesh cannot please God” (Romans 8:7–8\).
We must be careful not to deceive ourselves into thinking that we can live in close fellowship with God and, at the same time, set our hearts on the things of this world. We must “remember what happened to Lot’s wife!” (Luke 17:32, NLT). The apostle Paul teaches Christians to cultivate a singular focus: “Since you have been raised to new life with Christ, set your sights on the realities of heaven, where Christ sits in the place of honor at God’s right hand. Think about the things of heaven, not the things of earth. For you died to this life, and your real life is hidden with Christ in God” (Colossians 3:1–3, NLT).
What does friendship with the world look like? How can we be sure we’re not setting ourselves up to be enemies of God?
One clear indication that we have made friends with the world is our behavior. Are we acting like the people of the world? Do we quarrel, covet, and fight (James 4:1–2\)? Do we “harbor bitter envy and selfish ambition” in our hearts? Do we “boast” and “deny the truth?” Do we “find disorder and every evil practice” in our lives? Or instead, do we display “deeds done in the humility that comes from wisdom?” Are we “peace\-loving, considerate, submissive, full of mercy and good fruit, impartial and sincere” (James 3:13–18\)? Friendship with the world rubs off on our character.
If anything or anyone takes a more important place in our lives than our relationship with God and Jesus Christ, we have probably entered into friendship with the world and enmity with God. One commentator writes, “Love for God and love for the world are mutually exclusive” (Dibelius, M., \& Greeven, H., *James: A Commentary on the Epistle of James*, Fortress Press, 1976, p. 220\). Jesus confirmed, “No one can serve two masters. Either you will hate the one and love the other, or you will be devoted to the one and despise the other” (Matthew 6:24\).
Pursuing friendship with the world puts us at odds with God and in danger of forfeiting our souls (Mark 8:36\). On the other hand, if we seek intimate fellowship with Jesus by giving up our own way, taking up our cross and following Him, we gain everything we need in this life and in the one to come. If we try to hang on to the old worldly way of life, Jesus said we will end up losing everything. But if we give up our lives to cultivate friendship with Christ for the sake of the gospel, then we gain salvation and everlasting life with Him (Mark 8:35\).
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What does it mean that God will wipe away every tear from our eyes (Revelation 7:17)?
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Answer
The [book of Revelation](Book-of-Revelation.html) provides some of the most detailed images of heaven in the Bible. Revelation 7:15–17 describes several of the eternal blessings and joys that the redeemed of the Lord will enjoy there, concluding with the promise that “God will wipe away every tear from their eyes” (Revelation 7:17\).
This remarkable promise is repeated in Revelation 21:3–4 as the [new heaven and earth](new-heavens-earth.html) are unveiled: “Look! God’s dwelling place is now among the people, and he will dwell with them. They will be his people, and God himself will be with them and be their God. ‘He will wipe every tear from their eyes. There will be no more death’ or mourning or crying or pain, for the old order of things has passed away.”
How startling and humbling is this heart\-rending picture of God Himself reaching down in the most intimate and tender of gestures to brush away the tears from our faces. The image represents the Lord’s ultimate victory over our greatest enemies at the culmination of history. The final enemy—death itself—is destroyed and thrown into the lake of fire (Revelation 20:14; 1 Corinthians 15:26\). Thousands of years of human mourning, crying, and pain are wiped away forever (Revelation 18:8; Genesis 3:16\) when “the old order of things has passed away” (Revelation 21:4\).
The “old order” refers to the previously fallen state of creation where sin and death were present. The English Standard Version states, “For the former things have passed away.” The Lamb of God, our Savior Jesus Christ, reversed the curse of Adam’s fall by hanging on the cross and taking upon Himself the punishment for our wrongdoing (Galatians 3:13; Hebrews 9:23–10:18\). In the new order of eternity, the Lord’s people will dwell in God’s presence before His throne and “serve him day and night in his temple” (Revelation 7:15\) because sin and death have been put away by Christ’s sacrifice.
The prophet Isaiah looked down through history to the [New Jerusalem](new-jerusalem.html) and witnessed the same scene that John saw in Revelation: “The LORD of Hosts will prepare a feast for all the peoples on this mountain. . . . He will destroy the burial shroud. . . . He will destroy death forever. The Lord GOD will wipe away the tears from every face and remove His people’s disgrace from the whole earth. . . . On that day it will be said, ‘Look, this is our God; we have waited for Him, and He has saved us. This is the LORD. . . . Let us rejoice and be glad in His salvation’” (Isaiah 25:6–9, HCSB).
In each of these glimpses of heaven, we see God wiping away the tears from our eyes. This expression is a symbolic word picture representing a future reality; there will be no more cause for pain, mourning, or crying in eternity. We will be free from all illness, suffering, and strife as we enjoy unbroken fellowship with God our Father.
Yet there’s no reason to believe God won’t wipe actual tears from our eyes in heaven one day. Will we not be overcome with emotion when we no longer “see in a mirror dimly, but then face to face” (1 Corinthians 13:12, ESV)? When we stand before the One who gave His life for us, when we see Him ruling and reigning from the heart of the universe, we don’t know what we will do. Perhaps we will fall down in worship, weeping to hear him say, “[Well done](well-done-good-and-faithful-servant.html), good and faithful servant. . . . Enter into the joy of your master” (Matthew 25:21, ESV).
Jesus said, “Blessed are you who weep now, for you shall laugh” (Luke 6:21, ESV). Today we can live with hope knowing that our every sorrow and sadness will one day be turned into laughter. And if there are any tears in heaven, we can be sure they will be tears of joy.
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What is the meaning of “go to the ants you sluggard” in Proverbs 6:6?
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Answer
Many [proverbs](proverb-Bible.html) unearth moral lessons from the world of nature. Proverbs 6:6 is one example: “Go to the ant, you sluggard; consider its ways and be wise!” Here King Solomon challenges a lazy person to learn from ants, creatures who exemplify hard work, discipline, and foresight.
The Hebrew word translated “sluggard” appears fourteen times in the book of Proverbs but nowhere else in the Old Testament. In this passage, *sluggard* speaks of someone who is disinclined to work or exert himself. *Slacker* and *lazybones* are appropriate substitutes. According to Proverbs 21:25, the sluggard’s “hands refuse to work.” A sluggard even makes up excuses to stay in bed (Proverbs 26:13–14\).
In place of “Go to the ant, you sluggard,” the New Living Translation says, “Take a lesson from the ants, you lazybones. Learn from their ways and become wise!” (Proverbs 6:6\). The fundamental lesson Solomon illustrates through the industry of ants is that a person can become financially ruined through [laziness](laziness-Bible.html) and irresponsibility. He points out that ants, “Though they have no prince or governor or ruler to make them work, they labor hard all summer, gathering food for the winter” (Proverbs 6:7–8, NLT).
Solomon applauds the ants for their initiative and [diligence](Bible-diligence.html). He notes that even though they have no supervisor, they work harder than some people who have an overseer to prod them on.
“Go to the ant, you sluggard” is Solomon’s way of imploring the lazy person to consider the virtues demonstrated by the ant colony. Ants possess instinctive motivation and discipline that we can develop through wisdom. They do not labor just for the sake of staying busy; they have a prudent expectation of future needs. Elsewhere, Solomon observes that ants, while small and frail, are nevertheless wise creatures: “Ants—they aren’t strong, but they store up food all summer” (Proverbs 30:25, NLT). They gather and stockpile food in the summer months of plenty, so they will have enough to make it through the scant months of winter. “Those too lazy to plow in the right season will have no food at the harvest,” expounds Proverbs 20:4 (NLT). Hard work combined with discipline and forethought equals true wisdom, according to Solomon.
With two rhetorical questions, Solomon implores the sluggard to stop sleeping and start working: “But you, lazybones, how long will you sleep? When will you wake up? A little extra sleep, a little more slumber, a little folding of the hands to rest—then poverty will pounce on you like a bandit; scarcity will attack you like an armed robber” (Proverbs 6:9–11, NLT). “A little extra sleep, a little more slumber” is Solomon’s sarcastic portrait of laziness. “Folding of the hands to rest” is his word picture for idleness. These shortcomings will rob a person of every resource until nothing is left.
By saying, “Go to the ant, you sluggard,” Solomon accentuates his message with an example from nature. A wise person will see that ants are the epitome of hard work, which results in rich blessings, while laziness ends in poverty. Proverbs 10:4 agrees, “A slack hand causes poverty, but the hand of the diligent makes rich” (ESV). Stern warnings to the lazy recur throughout the Proverbs: “The soul of the sluggard craves and gets nothing, while the soul of the diligent is richly supplied” (Proverbs 13:4, ESV). Like the fool, the sluggard thinks he is wise in his own eyes (Proverbs 26:16\), but his laziness “will be the death of him” (Proverbs 21:25\).
The apostle Paul echoes Solomon in the New Testament, entreating Christians “to warn those who are lazy” (1 Thessalonians 5:14\). He teaches that sluggards should not be allowed to freeload, explaining, “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 3:10–12\).
God calls us to be hardworking and diligent and to give ourselves wholly to matters of faith: “Make every effort to add to your faith goodness; and to goodness, knowledge; and to knowledge, self\-control; and to self\-control, perseverance; and to perseverance, godliness; and to godliness, mutual affection; and to mutual affection, love. For if you possess these qualities in increasing measure, they will keep you from being ineffective and unproductive in your knowledge of our Lord Jesus Christ. . . . Make every effort to confirm your calling and election. For if you do these things, you will never stumble” (2 Peter 1:5–10; see also 2 Peter 3:14; 1 Timothy 4:14–15\).
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How is a beautiful woman without discretion like a gold ring in a pig’s snout (Proverbs 11:22)?
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Answer
Proverbs 11:22 is a metaphor comparing incompatible or incongruous things: “Like a gold ring in a pig’s snout is a beautiful woman without discretion” (ESV). This startling analogy is part of a broader admonishment for men to carefully and wisely choose a prudent woman as a wife.
Bible commentators interpret this graphic comparison in various ways, with each view offering a slightly different take on the proverb’s morsel of wisdom. For background context, it’s essential to understand that nose rings were commonly worn as jewelry by women in ancient Israel (Genesis 24:47; Isaiah 3:21; Ezekiel 16:12\), just as they are worn by some women today. Such fine gold jewelry, however, would be ridiculously out of place in a swine’s nose.
**First Interpretation:** The pig could represent a woman who lacks good sense, and the gold ring is her beauty. The word *discretion* in Proverbs 11:22 refers to the ability to judge wisely. A woman with discretion has the attractive gift of moral perception. A woman without discretion “has no moral sensibility, no propriety, no good taste—she is unchaste. Her beauty will be put to wrong uses” (The NET Bible First Edition Notes, Biblical Studies Press, 2006\). “Outward female beauty with indiscreet conduct is valueless and morally ugly,” explains another commentator (Buzzell, S., “Proverbs,” in *The Bible Knowledge Commentary: An Exposition of the Scriptures*, Vol. 1, Walvoord \& Zuck, eds., Victor Books, 1985, p. 929\).
**Second Interpretation:** Considering the structure of the metaphor—“A beautiful woman who lacks discretion is like a gold ring in a pig’s snout” (NLT)—the gold nose ring would more likely represent the woman, while the pig is the one “wearing” her, meaning her husband. In this sense, the proverb warns that although, the woman may be beautiful, she’s not a suitable choice for a wife if she lacks discretion. Marrying a woman without moral judgment would be just as inappropriate as selecting a valuable piece of jewelry to adorn the snout of a pig, a notoriously unclean animal for Jews.
**Third Interpretation:** The gold ring is the beautiful woman, and the swine is her woeful lack of discretion. The jewelry is attractive—but look at what comes with it! The woman’s impropriety and lack of taste completely overshadow and devalue her physical charms. The message is, men, when you’re looking for rings, watch out for pigs.
Some commentators view the “gold ring in a pig’s snout” as a comical comparison, showing that it’s ludicrous to suppose a woman’s physical loveliness might somehow excuse her lack of character. The same idea is expressed differently in Proverbs 12:4: “A wife of noble character is her husband’s crown, but a disgraceful wife is like decay in his bones.” Proverbs 31:30 warns, “Charm is deceptive, and beauty is fleeting; but a woman who fears the LORD is to be praised.” [Outer beauty](Bible-beauty.html) is often what initially attracts a man to a woman, but it can also trap him. Instead of obtaining a wife who is a crowning jewel to be highly praised, the man who selects a beautiful woman who lacks discretion gains a frivolous, insensible companion who will make him look like a fool.
[Abigail](Abigail-in-the-Bible.html), who later became the wife of King David, was praised by him for her discretion: “Blessed be your discretion, and blessed be you, who have kept me this day from bloodguilt and from working salvation with my own hand!” (1 Samuel 25:33, ESV). Abigail’s good sense made David look wise rather than foolish.
“A beautiful ornament and a pig are as incongruous as a beautiful woman who has no taste or ethical judgment,” asserts the notes in the NET Bible (Biblical Studies Press, 2006\). “Beauty is wasted on a foolish woman like a gold ring is wasted on a pig’s snout,” suggests *A Handbook on Proverbs* (Reyburn, W., \& Fry, E., United Bible Societies, 2000, p. 254\). In either case, the beauty is decidedly misplaced.
No matter how you interpret the metaphor, the lesson for the wise man is clear: make sure to choose a prudent wife. Building a strong marriage is challenging enough. Add to it a spouse who lacks discretion, and you’ll only increase the potential for countless more problems, like infidelity, misuse of resources, financial instability, and disagreements about how to parent.
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What is divine hiddenness / the hiddenness of God?
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Answer
Divine hiddenness, or the argument from divine hiddenness, is a philosophical approach that attempts to explain why some people do not recognize the [existence of God](argument-existence-God.html), if God indeed exists. It is also sometimes called the [argument from reasonable non\-belief](argument-from-disbelief.html) because, according to the argument, it is reasonable not to believe in a God you cannot see, even if you want Him to be there. It also suggests that a perfectly loving God would make sure that all His creatures were unable to doubt His existence.
The most widely known modern argument for the hiddenness of God was developed by Canadian philosopher J. L. Schellenberg (b. 1959\). Schellenberg argues that God, being perfect and personal, would logically be perfectly loving. Being a loving God, He would therefore seek out (or at least be open to) an emotional connection with all His creatures. So far, this is true and can be supported biblically (see John 3:16 and 1 Timothy 2:4\). But Schellenberg goes on to argue that, given God’s character, any person desiring a relationship with God could have it and would therefore be convinced of God’s existence (because you can’t have a relationship with a God you think does not exist).
Schellenberg also observes that, if a God fitting this description were to exist, there would be no “nonresistant nonbelievers.” In other words, there would be no person who both a) would like a relationship with God and b) does not believe in His existence. But, Schellenberg points out, these “nonresistant nonbelievers” do exist. There are people who want to know God and yet find that He is hidden from them. Since, according to the argument, God is loving (and being loving, does not hide Himself from those who desire to know Him), God must not exist.
We should point out that, when the God\-man relationship started out, God walked with Adam and Eve in the garden (Genesis 3:8\). God was not hidden at all. After man disobeyed God and [fell into sin](fall-of-man.html), the man and his wife hid from God. Therefore, it is man who initiated the separation between God and man. We did the hiding, not God.
Furthermore, God has made His existence known through creation (Psalm 19\). But man suppresses the knowledge of God in various ways (Romans 1\). Now, the “nonresistant nonbeliever” may simply be a person who has grown up in a culture where the philosophies and arguments of [resistant unbelievers](unbelief.html) (those who actively suppress the knowledge of God) are prevalent and taught in school, in media, etc. The man who, in his heart, is not resistant to a relationship with God, yet cannot fathom His existence, has likely been blinded by the lies of those who hate God and want to suppress the knowledge of Him (see 2 Corinthians 4:4\). The nonresistant nonbeliever is most likely influenced by philosophies that wickedly hide God’s face from those who might seek to know Him. This is tragic, but it certainly does not prove that God lacks love for His creatures.
In fact, it is God who has reached out to humanity to reconcile the rift between Himself and us caused by sin (2 Corinthians 5:20; Romans 5:10\). He promised that, when we seek Him, we will find Him (Jeremiah 29:13\). “Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives, and the one who seeks finds, and to the one who knocks it will be opened” (Matthew 7:7–8\).
Ironically, in formulating an argument about divine hiddenness, one must rely on biblical revelation of Him. To develop an argument that a perfect Creator does not reveal Himself, we must use God’s own words. The perfect and loving God whom Schellenberg is arguing against is based on a biblical concept of God, that is, the God who is defined in the Bible—Scripture, of course, being itself prime evidence of God’s loving intention to reveal Himself to men.
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What does it mean to make no provision for the flesh (Romans 13:14)?
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Answer
In Romans 13:11–14, the apostle Paul turned his attention to the end times, encouraging Christians to “to wake up from your slumber, because our salvation is nearer now than when we first believed” (verse 11\). With the end of the age in view, Paul concluded the segment with this summary: “But put on the Lord Jesus Christ, and make no provision for the flesh, to gratify its desires” (Romans 13:14, ESV). Instead of wasting precious time satisfying lustful and selfish cravings, Paul roused believers to clothe themselves in the righteousness of Jesus Christ.
In Ephesians 4:22–24, Paul gave a strikingly similar exhortation to make no provision for the flesh: “Since you have heard about Jesus and have learned the truth that comes from him, throw off your old sinful nature and your former way of life, which is corrupted by lust and deception. Instead, let the Spirit renew your thoughts and attitudes. Put on your new nature, created to be like God—truly righteous and holy” (NLT).
The “[flesh](the-flesh.html)” in Romans 13:14 refers to the physical, bodily aspects of a person as opposed to the immaterial soul or spirit. In Scripture, the flesh is often understood as the seat of sin and rebellion toward God.
The word for “provision” in the original language carries the idea of “thinking about what you will do in the event of something happening.” If we think about pleasing our flesh, we furnish the fuel to make it happen. It’s as though our thoughts gather the necessary provisions to move forward and act upon our lustful desires. Thus, “make no provision for the flesh” could be translated “do not think about how to gratify the desires of the flesh” (NIV), “don’t let yourself think about ways to indulge your evil desires” (NLT), or “forget about satisfying the desires of your sinful nature” (GW).
To make provision for the flesh is to expect to fail. It’s like an alcoholic who’s trying to stay sober but who tucks away a little liquor in a secret stash, “just in case.” He’s making provision for the flesh and will likely fail to remain sober. In a similar way, those who seek to live godly lives must identify their stumbling blocks and remove them.
Believers are to live and behave like Jesus Christ did. To do this, we must put fleshly thoughts out of our minds. Scripture explains that the battle over sin is fought in the mind (Romans 7:21–25\). The apostle Peter urged the early disciples “to abstain from sinful desires, which wage war against your soul” (1 Peter 2:11\). Sinful thinking influences our behavior to the point of gratifying the cravings of our flesh (Ephesians 2:3\). When we dwell on sin, we follow its desires.
Scripture emphasizes the incredible power of the thought life. Making no provision for the flesh requires taking “captive every thought to make it obedient to Christ” (2 Corinthians 10:5\). How do we do this? By guarding our hearts and thinking about worthy things: “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” (Philippians 4:8\).
Colossians 3:1–2 suggests making no provision for the flesh as follows: “Since, then, you have been raised with Christ, set your hearts on things above, where Christ is, seated at the right hand of God. Set your minds on things above, not on earthly things” (NIV).
As [new creatures](new-creation.html) in Christ (2 Corinthians 5:17\), “we have the mind of Christ,” said Paul in 1 Corinthians 2:14\. In Philippians 2:5, he taught Christians to “have the same mindset as Christ Jesus.” The mind of Christ is made known to believers by the indwelling Holy Spirit (John 14:26; 16:12–15; Romans 8:9; 1 Corinthians 2:11–13\). As we yield to the Holy Spirit’s leading, we are transformed by the renewal of our minds and can better discern the will of God (Romans 12:1–2\).
Paul told the Galatians to “walk by the Spirit, and you will not gratify the desires of the flesh” (Galatians 5:16\). We make no provision for the flesh when we live in obedience to God and His Word and “keep in step with the Spirit” by crucifying “the flesh with its passions and desires” (Galatians 5:24–25\). The only way to experience real abundant life in the Spirit is to die to the flesh: “Therefore, brothers and sisters, we have an obligation—but it is not to the flesh, to live according to it. For if you live according to the flesh, you will die; but if by the Spirit you put to death the misdeeds of the body, you will live” (Romans 8:12–13\).
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Did Jesus break the Sabbath law?
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Answer
The gospels record several instances when Jesus healed a person on [the Sabbath](Sabbath-day-rest.html):
1\. Simon Peter’s mother\-in\-law in Peter’s home (Mark 1:29–31\).
2\. A man with a withered hand in the synagogue (Mark 3:1–6\).
3\. A man born blind in Jerusalem (John 9:1–16\).
4\. A crippled woman in a synagogue (Luke 13:10–17\).
5\. A man with dropsy at a Pharisee’s house (Luke 14:1–6\).
6\. A demon\-possessed man in Capernaum (Mark 1:21–28\).
7\. A lame man by the pool of Bethesda (John 5:1–18\).
Whenever Jesus publicly healed someone on the Sabbath, the [Pharisees](Pharisees.html) accused Him of breaking the Sabbath law (Matthew 12:10; Mark 3:2, John 5:14; 9:14–16\). Jesus’ response was that He was working just as His Father was working, an answer that did not appease the religious leaders: “For this reason they tried all the more to kill him; not only was he breaking the Sabbath, but he was even calling God his own Father, making himself equal with God” (John 5:18\). Breaking the Sabbath would have been a sin, so we must ask the question: did Jesus actually break the Sabbath law?
The short answer is “no,” but here is some background: God instituted the Sabbath for the Israelites when He gave Moses the Ten Commandments (Exodus 20:8–11\). On the seventh day of the week, the Israelites were to rest, remembering that God created the universe in six days and then “rested” on the seventh day (Genesis 2:1–3\). The Sabbath was given for the benefit of the people (Mark 2:27\) and as a sign of the Mosaic Covenant (Exodus 31:13\). Over time, however, perspectives on the Sabbath changed. By Jesus’ time, the religious leaders had added burdensome rules and traditions for keeping the Sabbath and had elevated their own rules to the level of God’s instructions. It was so bad that, when Jesus’ disciples picked and ate some heads of grain as they walked through a field, the Pharisees accused them of breaking the Sabbath because they were supposedly “harvesting” and “threshing” (Luke 6:1–2\).
Jesus did not break the Sabbath, as outlined by God under the Old Covenant. As He publicly stated, “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them” (Matthew 5:17\). The Pharisees had so conflated their own standard of holiness with God’s that they accused Jesus of breaking the Sabbath law. They were furious over Jesus’ actions, yet it was only *their* Sabbath law He did not keep. Jesus kept God’s law, and He had done nothing to violate the Sabbath.
Many Pharisees opposed Jesus. He taught with authority unlike the scribes (Matthew 7:29\). He called out their hypocrisy, saying, “They do not practice what they preach” (Matthew 23:3\). He also equated Himself with God (John 5:18\). In the incident involving the man with the withered hand, the Pharisees asked Jesus, accusingly, if it was lawful to heal on the Sabbath (Matthew 12:10\). Jesus’ response was full of logic: “If any of you has a sheep and it falls into a pit on the Sabbath, will you not take hold of it and lift it out? How much more valuable is a person than a sheep! Therefore it is lawful to do good on the Sabbath” (Matthew 12:11\). Jesus applied God’s principle of desiring mercy not sacrifice (verse 7\), referring back to Hosea 6:6\. This infuriated the Pharisees, and they plotted how they might kill Him (Matthew 12:14\). Yet Jesus came to do the will of the Father (John 5:19\) not to follow the man\-made religious rules.
Jesus referred to Himself as the [Lord of the Sabbath](Lord-of-the-Sabbath.html) (Matthew 12:8; Mark 2:28; Luke 6:5\). In doing so, Jesus proclaimed that He is greater than the law and has authority even over the laws that govern the Sabbath day. Jesus is the One who made all things (John 1:3; Colossians 1:16\), and He instituted the Sabbath day. He had the authority to overrule the Pharisees’ traditions and regulations that they had placed on the Sabbath. By [healing on the Sabbath](heal-on-the-Sabbath.html), Jesus showed God’s goodness, revealed the Pharisees’ hardness of heart, and gave a glimpse of the full healing from sin that would soon be made possible by His sacrifice on the cross.
Jesus did not break the Sabbath law, although He did act against the Pharisaical *interpretation* of the law. He broke the Pharisees’ laws, and they couldn’t stand it. Jesus healed on the Sabbath to help people, to glorify God, and to remind people that “the Sabbath was made for man, not man for the Sabbath” (Mark 2:27\). Just as the Sabbath was originally instituted to give people rest from their work and to turn people to God, so Jesus came to provide us rest from attempting to achieve salvation by our own labors. His sacrifice on the cross made a way for the law to be fulfilled and for righteousness and rest to come to all who trust in His finished work.
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What is the Planetshakers movement?
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Answer
The Planetshakers movement is a growing church organization, known for its passionate praise and worship and its “ability to stir hunger in young people for encounters with God, and the frequent outbreaks of miracles, signs and wonders” (from their official website, accessed 7/26/21\). The mandate of the Planetshakers is “empowering generations to win generations” (ibid.).
Planetshakers was established by [Assemblies of God](Assemblies-of-God.html) preacher Russel Evans after he had a “radical encounter with God” in 1997\. The movement grew to the point that Russel and his wife Sam founded Planetshakers Church in Melbourne, Australia, in 2004\. They remain the global senior pastors of Planetshakers Church today, as well as the co\-presidents of Planetshakers Bible College.
Planetshakers Ministries International now has a global footprint, “expressing the Planetshakers mandate, worldwide, through music and touring, international conferences and events, and Planetshakers Bible College” (ibid.). They currently have six church campuses in Melbourne and four campuses internationally, in Switzerland, Singapore, South Africa, and Papua New Guinea. Their sermons are available online. The Planetshakers Bible College is operated out of Melbourne.
The main goal of Planetshakers is that “people find the healing, breakthrough and provision they need as they encounter the tangible Presence of Jesus and His family, in a personal and life\-changing way” (ibid.). A major avenue to further their vision is their bands, including Planetshakers and Planetboom, who write music, record albums, and tour.
Planetshakers is a [continuationst](continuationism.html), strongly [Charismatic](Charismatic-movement.html) organization. They teach that an encounter with God involves the filling of the Holy Spirit and speaking in tongues (ibid.). There are reports of Pastor Russel performing healings among the congregation during services. Russel is a member of the Empowered21 Global Council along with Bill Johnson, E. A. Adeboye, Marilyn Hickey, and others in the [Word of Faith](Word-Faith.html) and [New Apostolic Reformation](New-Apostolic-Reformation.html) movements.
In one sermon available on the Planetshakers Facebook page (www.facebook.com/39978230791/videos/304360347773672\), Pastor Russel uses the biblical account of Jesus rebuking the wind and waves (see Mark 4:39\) to say that we also have the power to “bind and loose” things that are trying to get into our lives. Besides being a gross misapplication of the text, the statement is reminiscent of the teachings of the [prosperity gospel](prosperity-gospel.html) and the name\-it\-claim\-it crowd Sometimes, no matter how much we rebuke the storms or will painful things to stay out of our lives, they remain because God wants us to endure them (John 16:33; Romans 5:3–5; James 1:2–4\).
While we rejoice when the gospel is proclaimed, we reject the emotionalism, the sign\-seeking, and the false beliefs of the Planetshakers movement.
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What does it mean that false prophets are wolves in sheep’s clothing (Matthew 7:15)?
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Answer
Jesus alerts us to “watch out for false prophets” in Matthew 7:15\. He compares these false prophets to wolves in sheep’s clothing. Jesus also tells us how to identify these [false prophets](false-teachers.html): we will recognize them by their fruit (Matthew 7:20\).
Throughout the Bible, people are warned about false prophets (Ezekiel 13, Matthew 24:23–27, 2 Peter 3:3\). False prophets claim to speak for God, but they speak falsehood. To gain a hearing, they come to people “in sheep’s clothing, but inwardly they are ferocious wolves” (Matthew 7:15\). No matter how innocent and harmless these teachers appear on the outside, they have the nature of wolves—they are intent on destroying faith, causing spiritual carnage in the church, and enriching themselves. They “secretly introduce destructive heresies,” “bring the way of truth into disrepute,” and “exploit you with fabricated stories” (2 Peter 2:1–3\).
The false teachers wear “sheep’s clothing” so they can mingle with the sheep without arousing suspicion. They usually are not up front about what they believe; rather, they mix in some truth with their falsehood and carefully choose their words to sound orthodox. In reality, they “follow their own ungodly desires” (Jude 1:17–18\), and “they never stop sinning; they seduce the unstable; they are experts in greed” (2 Peter 2:14\).
By contrast, a true prophet teaches God’s Word fully (Deuteronomy 18:20\). Wolves in sheep’s clothing twist God’s Word to deceive or influence the audience for their own purposes. Satan himself [masquerades](angel-of-light.html) as an angel of light (2 Corinthians 11:14\), and his ministers masquerade as servants of righteousness (2 Corinthians 11:15\).
The best way to guard against wolves in sheep’s clothing is to heed the warnings of Scripture and know the truth. A believer who “correctly handles the word of truth” (2 Timothy 2:15\) and carefully studies the Bible will be able to identify false prophets. Christians must judge all teaching against what Scripture says. Believers will also be able to identify false prophets by their [fruit](you-will-know-them-by-their-fruit.html)—their words, actions, and lifestyles. Jesus said, “A tree is recognized by its fruit” (Matthew 12:33; cf. Matthew 7:20\). Peter described false teachers as having “depraved conduct” and who “carouse” as “slaves of depravity” (2 Peter 2:2, 13, 19\). If a teacher in the church does not live according to God’s Word, he is one of those wolves in sheep’s clothing.
Here are three specific questions to identify false prophets, or wolves in sheep’s clothing:
1\) What does the teacher say about Jesus? In John 10:30, Jesus says, “I and the Father are one.” The Jews understood Jesus’ statement as a claim to be God and wanted to stone him (John 10:33\). Anyone who denies Jesus as Lord (1 John 4:1–3\) is a false prophet.
2\) Does the teacher preach the biblical gospel? Anyone who teaches an incomplete or unbiblical gospel is to be eternally condemned (Galatians 1:9\). Any gospel apart from what the Bible tells us (1 Corinthians 15:1–4\) is not the true good news.
3\) Does this teacher exhibit godly character qualities? Jesus said to beware of teachers whose moral behavior does not match what the Bible says. He says we will know wolves in sheep’s clothing by their fruits (Matthew 7:15–20\)
It doesn’t matter how large a church a preacher has, how many books he has sold, or how many people applaud him. If he “teaches a different doctrine and does not agree with the sound words of our Lord Jesus Christ and the teaching that accords with godliness,” then he is a wolf in sheep’s clothing (1 Timothy 6:3\).
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What does it mean that there is no other name under heaven by which we must be saved (Acts 4:12)?
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Answer
In Acts 4:12, the apostle Peter announced that salvation is found in no one else than the person of Jesus Christ of Nazareth, “for there is no other name under heaven given to mankind by which we must be saved.” To better understand what Peter meant here, some background setting and context are necessary.
One day following [Pentecost](day-Pentecost.html), the Jewish rulers, elders, and teachers of the law witnessed Peter and John healing a lame beggar at the Beautiful Gate of the temple (Acts 3:1–11\). As the apostles entered the courtyard, the disabled man asked them for money. Peter answered, “Silver or gold I do not have, but what I do have I give you. In the name of Jesus Christ of Nazareth, walk” (Acts 3:6\). At Peter’s command, the man instantly rose to his feet and began walking, leaping, and praising God in the temple courts (Acts 3:7–8\).
Taking advantage of the moment and the crowd’s astonishment, Peter began to preach a deeply convicting message. He explained that Jesus Christ, the man they had crucified, was indeed the Author of Life (Acts 3:12–15\). “Through faith in the name of Jesus, this man was healed—and you know how crippled he was before. Faith in Jesus’ name has healed him before your very eyes” (Acts 3:16, NLT).
Peter preached that Jesus was the promised [Messiah](what-does-Messiah-mean.html) of Israel. He called the people to repent and believe in Him (Acts 3:19–21\). Many who heard the message that day were saved (Acts 4:4\). But the Jewish leaders were greatly disturbed by these events and angered by the apostles’ teaching, so they arrested Peter and John (Acts 4:2–3\).
The next day, the religious rulers demanded to know how the disabled beggar had been healed. They asked, “By what power or what name did you do this?” (Acts 4:7\). Once again, seizing the opportunity, Peter answered, “If we are being called to account today for an act of kindness shown to a man who was lame and are being asked how he was healed, then know this, you and all the people of Israel: It is by the name of Jesus Christ of Nazareth, whom you crucified but whom God raised from the dead, that this man stands before you healed” (Acts 4:9–10\).
Peter packed a lot into his words. He wanted everyone to know that it was only by the name of Jesus Christ of Nazareth, crucified by them yet risen from the dead, that he and John had the power to heal and preach. Furthermore, salvation was found only in Him because “God has given no other name under heaven by which we must be saved” (Acts 4:12, NLT).
It’s vital to understand that a person’s name held much greater significance in biblical times than it does today. Names were not simply random titles to distinguish someone’s identity. A name represented one’s essential character and personhood. Like a power of attorney, one’s name carried the same weight and authority as the person to whom it was given.
The name of Jesus and the person of Jesus Christ are inseparably linked. Jesus’ name and His power, authority, and personhood are one and the same. The name of Jesus embodies who He is.
The English name [*Jesus*](meaning-name-Jesus.html) comes from the Greek transliteration of the Hebrew name *Yeshua*, which literally means “Yahweh is salvation” or “The Lord Saves.” When the earliest Christians spoke the name of Jesus, they expressed their awareness that He was the Christ, the anointed Messiah, who embodied God’s promised salvation.
When the angel appeared to Joseph, he told him to name his son “Jesus” because “he will save his people from their sins” (Matthew 1:21\). Only the name of Jesus can offer salvation because it is the only name that has received “power of attorney” from God to give salvation to humans.
In Acts 4:11, Peter referred to Psalm 118:22 to help the religious leaders understand that their rejection of Jesus through the crucifixion and His subsequent resurrection were all part of the fulfillment of God’s plan of salvation. These leaders knew from Scripture that the God of Israel is the only Savior (Isaiah 43:11; Hosea 13:4\). Now Peter asserted that God Himself had assigned the role of salvation to Jesus. He did this by sending His Son to become flesh and live among us (John 1:1–3, 14\), to pay the penalty for our sins through His own death on the cross (Romans 3:25; 5:9; 8:32; Hebrews 2:17; 1 John 4:10\) so that we who believe in Him might be saved to eternal life (John 3:15; 1 John 5:11\). The name of Jesus—the power, authority, and person of Jesus—was given to humans by God so they could be saved.
What does it mean that there is no other name under heaven by which we must be [saved](how-can-I-be-saved.html)? Simply, there is no other person who can save us. Only Jesus saves. John 3:16–17 tells us the good news: “For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life. For God did not send his Son into the world to condemn the world, but to save the world through him.”
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What does it mean to take heed lest you fall (1 Corinthians 10:12)?
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Answer
The apostle Paul understood the value of learning from the past. In 1 Corinthians 10, he highlighted events from Israel’s history to provide examples of spiritual realities and warn against sin. Paul wanted his readers to learn, just as Israel had discovered, that [spiritual pride](pride-goes-before-a-fall.html) is a powerful deceiver and self\-reliance is a great reducer: “Therefore let anyone who thinks that he stands take heed lest he fall” (1 Corinthians 10:12, ESV).
*Take heed* is an expression that means “to watch carefully, be careful, be vigilant, or be on the lookout.” The word *stands* in verse 12 refers to “holding one’s ground, being steadfast, or remaining firm in one’s position.” Paul conveys the idea of a person who thinks he’s standing firm in the faith, but in reality is overly confident and self\-deceived. “So, if you think you are standing firm, be careful that you don’t fall!” says 1 Corinthians 10:12 in the New International Version.
The apostle Peter famously boasted of his death\-defying dedication to Christ: “Lord, I am ready to go with you to prison and to death,” he said (Luke 22:33\). Jesus’ reply was sobering: “I tell you, Peter, before the [rooster crows](rooster-crowing-Peter.html) today, you will deny three times that you know me” (verse 34\). In other words, take heed, Peter, lest you fall. A few minutes later, Jesus tells Peter, James and John, “Watch and pray so that you will not fall into temptation” (Matthew 26:41\).
“Take heed lest you fall” is a warning to those in the church who are convinced of their own righteousness. These people should be careful as they may instead be poised to fall just as the Israelites [sinned in the desert](wilderness-wandering.html). God was displeased with the Hebrew people because of their overconfidence, lack of dependence on Him, and the evil cravings in their hearts. Therefore, “their bodies were scattered in the wilderness” (1 Corinthians 10:5–10\).
The writer of Hebrews gave a similar admonition: “Take care, brothers, lest there be in any of you an evil, unbelieving heart, leading you to fall away from the living God. But exhort one another every day, as long as it is called ‘today,’ that none of you may be hardened by the deceitfulness of sin” (Hebrews 3:12–13, ESV).
These Scriptures are not to be understood as proof texts for the notion that we can [lose our salvation](Christian-lose-salvation.html). Instead, they speak of those who might think they are saved yet, in truth, might not be. Jesus Himself cautioned, “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only the one who does the will of my Father who is in heaven. Many will say to me on that day, ‘Lord, Lord, did we not prophesy in your name and in your name drive out demons and in your name perform many miracles?’ Then I will tell them plainly, ‘I never knew you. Away from me, you evildoers!’” (Matthew 7:21–23\).
Paul warned that, just as the Israelites faced trials in the wilderness, so too would New Testament believers encounter [hardships and tests](trials-tribulations.html) in this world: “The temptations in your life are no different from what others experience. And God is faithful. He will not allow the temptation to be more than you can stand. When you are tempted, he will show you a way out so that you can endure” (1 Corinthians 10:13, NLT).
Sometimes we feel like our individual struggles are unique or beyond anyone else’s ability to grasp, but Scripture says trials are “common to man” (1 Corinthians 10:13, ESV). Moreover, “He who calls you is faithful,” says 1 Thessalonians 5:24 (ESV; see also 1 Corinthians 1:9, 18\). We can rely on the Lord to provide a way of escape or the strength to endure the test. He knows what we can and cannot handle.
Often the “way out” is simply to stand up under the test while God works to strengthen and mature our faith: “Consider it pure joy, my brothers and sisters, whenever you face trials of many kinds, because you know that the testing of your faith produces perseverance. Let perseverance finish its work so that you may be mature and complete, not lacking anything” (James 1:2–4, NLT).
One difference between true and false believers is that God keeps His own from falling away. He will bring them with great joy into His glorious eternal presence (Jude 1:24\). Jesus Christ is the vine in whom we must abide (John 15:1–17\). Because of His death on the cross and resurrection to life, we are positionally secure (1 Peter 1:3–12\). In Jesus Christ alone, we stand firm (Romans 4:25; 5:1–2; John 10:28\).
We, like the Corinthians, can learn from the past. Paul’s caution to “take heed lest you fall” calls believers of every generation to avoid becoming over\-confident in our own spiritual merit. The only way to stand firm in the faith is to be born again of God’s Spirit (John 3:1–8\) through faith in Jesus Christ and to depend wholly on His saving grace to keep us from falling (Romans 6:23; Ephesians 2:8–9\).
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What does it mean to give glory to God whether you eat or drink (1 Corinthians 10:31)?
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Answer
In 1 Corinthians 10:31, Paul instructs the Corinthian believers, “So, whether you eat or drink, or whatever you do, do all to the glory of God.”
In this verse, Paul is speaking to believers in the Greek city of Corinth under the Roman Empire. In 1 Corinthians 10, Paul addresses the topic of how the Corinthian Christians were to relate to idolatry around them in a polytheistic Greco\-Roman society. In all they did, even eat and drink, they were to glorify God.
In the time of Paul, much of the meat sold in Corinthian markets had been ritually [sacrificed to idols](food-sacrificed-idols.html). Temples were hubs of social and economic activity as well as worship, so eating meat that had been sacrificed to idols could be seen as partaking in idolatry.
In 1 Corinthians 10:14, Paul says, “Therefore, my beloved, flee from idolatry.” Paul then compares taking part in an idolatrous feast to taking part in the Lord’s Table: eating meat from idols connects one to the idols, and partaking in the bread and wine of communion connects the believer with Christ. The Corinthian believers were to take care to separate themselves from the sinful aspects of their culture: “You cannot drink the cup of the Lord and the cup of demons too; you cannot have a part in both the Lord’s table and the table of demons” (1 Corinthians 10:21\).
Paul acknowledges that idols are not real gods (1 Corinthians 10:19–20\). Therefore, it is acceptable to “eat anything sold in the meat market without raising questions of conscience” (verse 25; cf. 1 Timothy 4:4–5\).
In 1 Corinthians 10:23–30, Paul builds an argument to his conclusion in verse 31\. Christians may eat the meat sacrificed to idols without qualms, knowing that idols are false and that all good things come from God; however, they also need to consider whether doing so will affect the conscience and faith of others: “No one should seek their own good, but the good of others” (verse 24\). Some Christians may feel tempted to conform to the patterns of the world through eating the meat or might feel they are still participating in idolatry, and their conscience is damaged. Because of this, Paul advises [discernment](Bible-discernment.html) and deference. As believers eat and drink, they must do all to the glory of God; that is, they must eat and drink in a way that will not cause problems for other believers.
This leads to Paul’s concluding statement, “So, whether you eat or drink, or whatever you do, do all to the glory of God. Give no offense to Jews or to Greeks or to the church of God, just as I try to please everyone in everything I do, not seeking my own advantage, but that of many, that they may be saved” (1 Corinthians 10:31–33\).
More succinctly, in 1 Corinthians 8:13, Paul explains, “Therefore, if food makes my brother stumble, I will never eat meat, lest I make my brother stumble.”
So, when Paul talks about eating and drinking to the glory of God, he isn’t talking about praying before meals. Nor is he emphasizing how even the smallest things in our lives should be dedicated to God—that truth is taught in other verses (see Colossians 3:17\). Rather, 1 Corinthians 10:31 highlights using discernment when exercising freedom in Christ. Love dictates that all Christians make allowances for their weaker brothers. And having the “right” to do something does not mean we are free to do it in every circumstance, regardless of its effects on others.
In 1 Corinthians 10:23, Paul explores the nuance between freedom from the law and glorifying God: “‘All things are lawful,’ but not all things are helpful. ‘All things are lawful,’ but not all things build up.” In this passage, Paul makes the point that liberty is limited by love. We should not cause other Christians to stumble through exercising our “rights.” We should avoid activities that may not cause problems for us but will cause temptation or worry others. We can give glory to God whether we eat or drink or whatever we do by keeping the good of others in mind when exercising our freedom in Christ.
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What will happen to my pets after the rapture?
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Answer
In the [pretribulational](pretribulationism.html) understanding of the rapture, believers will be taken to heaven prior to the onset of the seven\-year tribulation on earth. All earthly possessions, including family pets, will be left behind. This causes many people to wonder what will happen to their pets at that time. If they and their entire family are taken to heaven, then who will take care of the dog? Especially troubling is the thought that one’s dog (or cat or fish or hamster) will have to then go through the tribulation.
The Bible teaches about what happens to believers at the rapture (1 Thessalonians 4:15–18\), but it does not answer the question of what happens to dogs and other family pets. The best anyone can do is speculate. Here are a few possibilities:
1\) After the [rapture](rapture-of-the-church.html), God sends a person to take care of the pets that are left behind—or at least let them out of one’s house or yard so they can better fend for themselves.
2\) God sends an angel to care for the needs of the believers’ pets.
3\) God Himself lets the dogs or cats out of the house—through natural or supernatural means—so they can take care of themselves.
4\) God, in effect, “adopts” the pets as His own, miraculously provides them with food and water, and sees to it that they are protected, wherever they are.
5\) God euthanizes the pets; i.e., He causes them to die peacefully in their sleep to prevent their suffering in the days ahead.
6\) God allows events to run their course, without intervening. In this case, animals, including household pets, would have to endure suffering along with the rest of the earth.
The [tribulation](tribulation.html) will be a terrible time of judgment on the rebellious world. Believers will be spared this time, “for God did not appoint us to suffer wrath” (1 Thessalonians 5:9\). But will the dogs and cats and other pets owned by believers also be spared the wrath to come? The Bible does not say. But it is good and right to be concerned about the animals in our care (Proverbs 12:10\).
Please note that there are several groups out there offering to provide “after rapture pet care services” for anyone whose pets are left behind. While we are not saying they are all scams, we are highly suspicious. Please do research and be discerning before you sign up with any of these services.
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What does it mean that the eyes of the Lord are upon the righteous (1 Peter 3:12)?
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Answer
Peter described several graces that reflect the love of Christ in the life of believers, including like\-mindedness, sympathy, brotherly love, compassion, and humility (1 Peter 3:8\). Christians who emulate these characteristics enjoy spiritual blessings and favor from the Lord: “For the eyes of the Lord are on the righteous and his ears are attentive to their prayer, but the face of the Lord is against those who do evil” (1 Peter 3:12\).
Peter was quoting from Psalm 34 to describe the blessed life to which Christians are called: “The eyes of the LORD are on the righteous, and his ears are attentive to their cry; but the face of the LORD is against those who do evil, to blot out their name from the earth” (Psalm 34:15–16\).
Other passages of Scripture affirm Peter’s thought that God looks with favor on the righteous (Genesis 6:8\). The psalmist says, “Surely, LORD, you bless the righteous; you surround them with your favor as with a shield” (Psalm 5:12\).
The “righteous” Peter referred to are [born\-again Christians](born-again.html) who live out their new lives in Christ, practicing unity, love, compassion, sympathy, and humility. They “don’t repay evil for evil” and “don’t retaliate with insults” when they are insulted. Instead, they “pay them back with a blessing. That is what God has called you to do, and he will grant you his blessing” (1 Peter 3:9, NLT).
The phrase *eyes of the Lord* is an [anthropomorphic expression](anthropomorphism.html) that ascribes humanlike qualities to God. The initial encouragement we receive from knowing that the Lord’s eyes are upon the righteous is that God is omniscient and sovereign over all creation. God knows everything (1 John 3:20\) and sees all people, both the evil and the righteous. His eyes “are everywhere, keeping watch on the wicked and the good” (Proverbs 15:3\). Nothing escapes the Lord’s purview.
If the eyes of the Lord are everywhere and always upon us, then we can count on His presence to always be with us: “If I go up to the heavens, you are there; if I make my bed in the depths, you are there. If I rise on the wings of the dawn, if I settle on the far side of the sea, even there your hand will guide me, your right hand will hold me fast. If I say, ‘Surely the darkness will hide me and the light become night around me,’ even the darkness will not be dark to you; the night will shine like the day, for darkness is as light to you” (Psalm 139:11–12\).
We can rest knowing that God will never leave or forsake us (Deuteronomy 31:8; Joshua 1:5; Hebrews 13:5\). We are never alone, “never abandoned by God” (2 Corinthians 4:9, NLT) or separated from His love (Romans 8:38\). God is [omnipresent](God-omnipresent.html) or present everywhere. His eyes “range throughout the earth to strengthen those whose hearts are fully committed to him” (2 Chronicles 16:9\).
The *eyes of the Lord* also refers to His individualized care. God sees every step His children take (Job 34:21\). “He gives them security, and they are supported, and his eyes are upon their ways,” assures Job 24:23 (ESV). Just as God cared for Israel “as the apple of his eye” (Deuteronomy 32:10\), He continues to keep watch over “those who fear him, on those whose hope is in his unfailing love” (Psalm 33:18\).
Knowing the eyes of the Lord are always on the righteous, we can be confident of His constant protection. Our heavenly Father “will not let your foot slip—he who watches over you will not slumber; indeed, he who watches over Israel will neither slumber nor sleep” (Psalm 121:3–4\).
The eyes of the Lord are on the righteous like those of a loving shepherd tending the sheep of his flock (Psalm 23:1; Revelation 7:17\). God’s blessings of favor extend to eternal life (John 3:16; 17:3; 1 John 2:25\) yet also fill our days on earth with good things: “Whatever is good and perfect is a gift coming down to us from God our Father, who created all the lights in the heavens. He never changes or casts a shifting shadow” (James 1:17, NLT; see also Psalm 85:12; 107:9\).
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Who was Joshua the high priest?
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Answer
Joshua was the high priest when the Jews returned from the [Babylonian captivity](Babylonian-captivity-exile.html) to Jerusalem (Ezra 3:8\). This Joshua is different from the Joshua who served as Moses’ second\-in\-command and who led the Israelites into the Promised Land after Moses’ death.
Joshua the high priest is the son of Jozadak (Haggai 1:1\). His name also appears as *Jeshua*, and in Nehemiah 7:7 he is listed as one of the group who returned from Babylon. The prophet Haggai also mentions Joshua the high priest: “In the second year of Darius the king \[537 B.C.], in the sixth month, on the first day of the month, the word of the LORD came by the hand of Haggai the prophet to [Zerubbabel](Zerubbabel-in-the-Bible.html) the son of Shealtiel, governor of Judah, and to Joshua the son of Jehozadak, the high priest” (Haggai 1:1\).
When the Jews returned from the Babylonian exile, they began building their own homes, but they did not think to reconstruct the temple. Through a message from Haggai the prophet, God called Joshua the high priest and Zerubbabel the governor to lead the rebuilding of the temple (Haggai 1:1–8\). Haggai’s message convicted the people, and they began construction (Haggai 1:12\). Joshua the high priest was the spiritual leader who served alongside the Israelites and encouraged them as they worked to rebuild the house of the Lord (Haggai 1:13–15\).
God also used Joshua the high priest as a symbol of the future Messiah (Zechariah 3:8\). Zechariah saw a [vision](visions-in-Zechariah.html) of the angel of the Lord giving Joshua the high priest clean garments in place of his filthy garments. This action symbolized the removal of Israel’s sin (Zechariah 3:3–4\). The angel then told Joshua of the Branch who will one day come to remove the sins of the people (Zechariah 3:8–9\).
Another vision recorded by Zechariah does not mention Joshua the high priest by name but alludes to his office. Zechariah sees a golden lampstand and two olive trees, with the lampstand being fed oil from the trees (Zechariah 4:1–3\). The angel explains that the two olive trees are symbolic of “the two who are anointed to serve the Lord of all the earth” (Zechariah 4:14\). The two anointed ones would be Zerubbabel the governor and Joshua the high priest, through whom the Lord was accomplishing His work.
God also told the prophet Zechariah to make a crown of silver and gold and place it on Joshua’s head (Zechariah 6:11\). Zechariah was to say, “Here is the man whose name is the Branch, and he will branch out from his place and build the temple of the Lord. It is he who will build the temple of the Lord, and he will be clothed with majesty and will sit and rule on his throne. And he will be a priest on his throne. And there will be harmony between the two” (Zechariah 6:12–13\). The coronation served as an encouragement to Joshua in his work of rebuilding the [temple](Zerubbabel-second-temple.html) and also as a prophecy of the future Messiah—the priestly king who will be “clothed with majesty.” Even Joshua’s name foreshadowed the Messiah. The name *Joshua* is the Hebrew equivalent of *Jesus* in Greek.
Joshua the high priest foreshadowed the coming Messiah who would be both high priest (Hebrews 6:20\) and king (Matthew 27:11\). Jesus was the prophesied Branch who brought the forgiveness of sins for all who would believe, and Joshua the high priest served as a symbol of this promised Branch hundreds of years before the prophecy’s fulfillment.
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What does it mean that “there is none who does good, no not one” (Psalm 14:3; Romans 3:12)?
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Answer
Some people think they will go to heaven because, in their estimation, they are good people. Yet Psalm 14:3 says, “They have all turned aside, They have together become corrupt; There is none who does good, No, not one” (NKJV). We have all sinned (Romans 3:23\). As Jesus said, “No one is good—except God alone” (Luke 18:19\).
When the Bible says that “there is none who does good,” it doesn’t mean that people are as bad as they can be or that people are morally incapable of doing anything right. People are capable of doing good things. They can be kind or thoughtful, give generous gifts, and care for the disadvantaged. Even an atheist can be a philanthropist. However, no amount of “good deeds” can change the fact that all people are sinful by nature. Psalm 14:2–3 explains: “The LORD looks down from heaven on all mankind to see if there are any who understand, any who seek God. All have turned away, all have become corrupt; there is no one who does good, not even one.” Only God is good all the time and in all things (1 Chronicles 16:34; Psalm 25:8; Mark 10:18\), and He declares that all people are sinful. “Indeed, there is no one on earth who is righteous, no one who does what is right and never sins” (Ecclesiastes 7:20\). No one is naturally inclined to do what is good or to seek after God.
Paul affirms that Jews and Gentiles alike are under the power of sin (Romans 3:9\). He quotes Psalm 14:3 in Romans 3:12: “There is none who does good, no, not one” (NKJV). All people are in need of God’s salvation; the unsaved will pay the [consequence for their sin](the-wages-of-sin-is-death.html), which is death (Romans 6:23\).
Salvation is not based on a person’s goodness; if it were, no one would be saved, since there is none who does good. The Bible teaches that we can never be good enough to get to heaven (see Matthew 5:20; Titus 3:5\). We must recognize that we are sinners who fall short of God’s glory (Romans 3:23\). Fortunately, God made a way for us to be forgiven of our sin and be saved through Jesus Christ. Salvation is based on Jesus’ goodness, and “in him is no sin” (1 John 3:5\). While we were in our sinful state, Christ died for us (Romans 5:8\), and if we confess with our mouth that Jesus is Lord and believe in our hearts that God raised him from the dead, we will be saved (Romans 10:9\). Christ alone was good enough to earn heaven, and He declares righteous those who trust in Him for salvation (Romans 1:17\).
*There is none who does good* is a universal indictment of mankind. No one lives up to God’s standard of righteousness; everyone lives in a state of [depravity](total-depravity.html). Everyone has turned from God and His rule, from truth into error, from rightness into sin, and from wisdom into foolishness. While people can do good things, none of their good deeds are *inherently* good, untinged or unaffected by sin, and none of those good deeds are good enough to undo the penalty of sin. The only One who is good, God Himself, offers the free gift of salvation to all who believe (Ephesians 2:8–9\) and invites everyone to “taste and see that the Lord is good” (Psalm 34:8\).
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How can we make sure that whatever we do in word or deed is for God’s glory (Colossians 3:17)?
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Answer
In the first section of Colossians 3 (1–17\) Paul writes to encourage his readers in their general mindset and behavior. Concluding that section, Paul writes that whatever we do in word or deed is for God’s glory (Colossians 3:17\). This is the overarching principle that should govern the life of the believer.
Paul provides specific descriptions of what doing all for God’s glory should look like in how we think (Colossians 3:1–4\), how we handle the desires of the flesh (Colossians 3:11\), and how we should care for and treat one another (Colossians 3:12–15\). He then identifies the basis for empowering that kind of thought and conduct (Colossians 3:16\). Paul concludes the section with the exhortation that we make sure that whatever we do in word or deed is for God’s glory (Colossians 3:17\). Following those general instructions, Paul offers specific ways believers can faithfully steward the various relationships God provides (Colossians 3:18—4:6\).
Because of the work God has done to make us alive in Christ, we should be focused on things above where Christ is (Colossians 3:1–4\). Because of the future [return of Christ](live-lives-Christ-return.html) in glory and the associated glorification of believers, we should put on the new self—walking in the newness of life and avoiding the idolatry of focusing on things that serve the flesh (Colossians 3:5–11\). An important aspect of walking in this newness of life is in how believers treat one another, and that should be characterized by love and its specific expressions like compassion, kindness, humility, gentleness, and patience (Colossians 3:12–14\). Those expressions of love ought to be based on the peace that God has provided us through Christ, and that [peace of Christ](let-peace-Christ-rule-hearts.html) should be a controlling factor in how we think and act within the body—because we have been called to be part of that body with other believers. We ought also to be grateful for this (Colossians 3:15\).
The key is to diligently allow the word of Christ to be at home in us—to dwell richly in us (Colossians 3:16a). As His Word shapes us, we can be sure that whatever we do in word or deed is for God’s glory. The Word should change how we talk to each other, providing us avenues to build one another up and to teach each other—again, this is always to be accompanied by [gratitude](Bible-thankfulness-gratitude.html) and thankfulness to God (Colossians 3:16b). After providing these directions, and before discussing the expectations of our conduct in specific relationships (Colossians 3:18—4:6\), Paul covers overarching principles that help us make sure that whatever we do in word or deed is for God’s glory (Colossians 3:17\). In this also we are to express thankfulness.
We are given important tools that enable us to make sure that whatever we do in word or deed is for God’s glory (Colossians 3:17\). Those tools include a heavenly focused mindset (Colossians 3:2\), considering the “old self” to be dead and putting on the new self (Colossians 3:5–10\), putting on a heart that expresses love and its individual characteristics (Colossians 3:11–14\), allowing His peace to govern our hearts (Colossians 3:15\), immersing ourselves in the Bible, which is allowing His word to be at home in us (Colossians 3:16\), and being constantly filled with and focused on gratitude and thanksgiving (Colossians 3:15, 16, 17\). When we are putting these tools to use, we are more likely to ensure that whatever we do in word or deed is for God’s glory (Colossians 3:17\).
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What does it mean that Jesus’ sacrifice was once for all (Hebrews 7:27)?
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Answer
Hebrews 7 illustrates that Jesus [fulfilled the Law of Moses](abolish-fulfill-law.html) and is superior to that Law. Because Jesus is greater, it only makes sense that we should follow Him. One of the ways that Jesus is greater is in that Jesus’ sacrifice was once for all (Hebrews 7:27\).
The Law of Moses prescribed that there would be priests who would make regular, repeated sacrifices on behalf of the people and on behalf of themselves (e.g., Exodus 30:10; Leviticus 9:7\). They were involved in [all kinds of sacrifices](Old-Testament-sacrifices.html)—guilt offerings, sin offerings, offerings of atonement, and more—and making these offerings was such a full\-time job that the Levitical priests (the priests were appointed from the tribe of Levi) would not have time to work the land as did people from other tribes. The sacrifices they offered only temporarily covered up the sins of the people.
In contrast to the sacrifices administered by the Levitical priests, Jesus’ sacrifice was once for all (Hebrews 7:27\). Jesus also served as a high priest, but He wasn’t from the tribe of Levi (He was from the tribe of Judah), and His high priesthood was very different. Jesus was “holy, innocent, undefiled, separated from sinners, and exalted above the heavens” (Hebrews 7:26, NASB). Because He was sinless, He didn’t have to offer sacrifices for His own guilt. He owed no debt for any sin and could offer Himself as a [substitutionary sacrifice](substitutionary-atonement.html) for those who did owe God a debt for their sin. The Levitical high priests had to offer sacrifices daily for their sins and those of the people. Jesus did not have to do that. He offered up Himself one time as a sacrifice and in so doing paid for all of the sins of all of the people—He did this “once for all when He offered Himself” (Hebrews 7:27\).
The author of Hebrews goes so far as to say that the high priests were “weak” (Hebrews 7:28\) because of their own sin, their personal need for sacrifices, and the temporality of the sacrifices they offered. In contrast, Jesus was “perfect,” as He had no sin and therefore no personal need for sacrifices, and the sacrifice He offered was offered only once on the cross. With that once\-for\-all sacrifice, Jesus paid for the sin of all humanity. As John puts it, Jesus is the [propitiation](propitiation.html) (or satisfaction) for the sins of the whole world (1 John 2:2\). This means that the price Jesus paid was sufficient to satisfy the debt owed. Jesus’ death was a sufficient sacrifice to cover once and for all the sins of everyone. John also explains that Jesus’ sacrifice had to be applied to each individual—by believing in Jesus, each person would have life in His name (John 20:31\).
Jesus’ sacrifice was once for all (Hebrews 7:27\), and rather than go to a priest who would make a temporary sacrifice for our sin, we are told to simply believe (or trust) in Christ as the One who has resolved the sin issue on our behalf and provided for our forgiveness and new life.
Paul reminds us in Ephesians 2:8–10 that we have been saved by grace through faith, and that salvation is not of our own works or efforts, but it is a gift of God. Because of this, no one can boast in themselves—instead, we should give Him thanks and exalt Him. In saving us He gave us new life and provided us a path to fulfill our design. This was all only made possible because Jesus’ sacrifice was once for all (Hebrews 7:27\). Because of His sacrifice, we can have peace with God and are no longer subject to His wrath; instead, we are children who are beloved by our heavenly Father.
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What does it mean that every good and perfect gift is from above (James 1:17)?
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Answer
In James 1:14–17, James is addressing where [temptation](temptation-sin.html) and sin originate in us. By contrast, he reminds us that “every good and perfect gift is from above” (James 1:17\). James explains that each one is tempted when he is carried away by his own lust—or intense desire (James 1:14\). Often, lust is associated with sexual desire, but the Greek *epithumia*, which is translated “[lust](what-is-lust.html)” in this passage, simply refers to an intense desire—it can be sexual, or it can be a strong want for anything. In other words, sexual lust is not the only kind of lust that is problematic. People are tempted when they allow their lust (intense desire) to carry them away—when they dwell, unchecked, on that desire. If a person allows that lust to direct his or her actions, then, as James puts it, that desire gives birth to sin, and sin brings about death (James 1:15\).
The caution James offers is that we recognize that we don’t sin because of something external—we sin because we allow ourselves to be carried away by desires, and then we succumb to temptations. James warns his readers that they should not be deceived, because *we* are responsible for our own sin (James 1:16\). Some people were considering that possibly God was responsible for tempting them to sin, but James corrects that idea resoundingly in James 1:13\. He affirms there that no one should say that God has tempted him because God doesn’t tempt anyone to sin. Instead, we should recognize that sin comes from within ourselves. On the other hand, we should recognize that every good and perfect gift is from above (James 1:17\).
James reminds his readers that every good and perfect gift is from above—specifically, coming from the Father, whom James refers to as “the Father of the lights” (James 1:17\). Because He is the [Father of lights](Father-of-lights.html)—of all that is good—there is no shadow with Him. He does not waiver or vary from His goodness. So, we can count on Him to be good and to provide us with good. That which comes from Him to us is good. He doesn’t tempt us to do evil. Certainly, the Holy Spirit led Jesus into the wilderness to be tempted (Matthew 4:1\), and Jesus told His disciples to pray that the Father would not lead them into temptation (Matthew 6:13\), and, yes, God even allows temptation for believers (1 Corinthians 10:13\)—but never does He Himself tempt anyone to sin or do evil. When He allows an occasion for testing by temptation, He has already provided the way of escape from that temptation (1 Corinthians 10:13–14\)—the ability to flee from that temptation. This is another evidence that every good and perfect gift is from above (James 1:17\).
Jesus is no stranger to temptation. In fact, [Jesus Himself was tempted](Jesus-temptations.html) in all things—just as we are—yet He is without sin (Hebrews 4:15\). Every good and perfect gift is from above (James 1:17\), and one of those good and perfect gifts is the gift of Jesus Christ—because of Him we can boldly draw near to the throne of grace to receive mercy and grace in times of need (Hebrews 4:16\)—even in times of difficult temptation.
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Why is faith working through love the only thing that avails anything (Galatians 5:6)?
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Answer
In Galatians 5 Paul challenges his readers that they need to be focused on [walking in the Spirit](Spirit-walk.html), rather than walking according to their flesh. Early in the chapter, he attests that faith working through love is the only thing that avails anything (Galatians 5:6\). To avail is to benefit or help.
Galatians 5:6 says, “For in Christ Jesus neither [circumcision](circumcision.html) nor uncircumcision avails anything, but faith working through love” (NKJV). Paul here is specifically responding to a false teaching that was becoming prominent in the Galatian region. That teaching required an infusing of the Law of Moses into the [Christian’s walk](Christian-walk.html). The teaching was so attractive to some in that culture that even Peter and Barnabas fell into it for a time (Galatians 2:11–13\). In Galatians 5 Paul is explaining that believers in Christ are free and not under the Law of Moses (Galatians 5:1\)—that law had been fulfilled when Christ died, as its purpose was to point out people’s need for a savior and lead them to Christ (Galatians 3:24–26\).
Paul goes so far as to explain that, if a person places himself under the law, then that person would be rejecting Christ as the means of salvation and instead leaning on his own ability to keep the whole law (Galatians 5:2–4\). Consequently, he would be cutting himself off from the grace that is found in Christ and instead choosing to walk in legal obligation. Paul’s illustration is a hypothetical to show the absurdity of trying to choose justification by works rather than justification by grace. The absurdity is in the fact that believers are already in Christ by faith and we have the Spirit of God and are anticipating being able to one day see the hope of righteousness fulfilled in our lives (Galatians 5:5\). That anticipation is by faith and not by works, so it would be nonsensical for a believer to abandon the anticipation that is through faith and begin to lean on one’s own flesh.
No one is [justified](justification.html) by works, nor is works the basis of a believer’s [sanctification](sanctified.html). Paul adds that whether or not one is circumcised (referring to the heritage and requirement of the Mosaic Law) is of no consequence because circumcision (again, placing oneself under the law) avails nothing; that is, circumcision has no power to help a person grow spiritually. Rather, faith working through love is the only thing that avails anything—“the only thing that counts” (Galatians 5:6\).
The believer does not grow to Christlikeness by keeping the Law of Moses—that law had a purpose (to serve as a tutor to lead people to Christ) and was never intended to cause people to grow in Christ. Instead, believers should be walking by the Spirit of God (according to His Word) and allowing Him to bear fruit in their lives (Galatians 5:22–23\). If a believer is walking in Christ, according to the Spirit of God, then God is bearing fruit in that person, and that person will not walk according to the deeds or works of the flesh (Galatians 5:16\).
We who have been given new life by faith through the Spirit of God should walk in the Spirit (Galatians 5:25\). Faith working through love—through God’s love for us (Galatians 2:20\)—avails much. Because of His love, and because of the Spirit of God producing love in us, we can serve one another in love (Galatians 5:13\). Believers have no capacity to accomplish this kind of love in their own flesh. So, by saying that faith working through love is the only thing that avails anything (Galatians 5:6\), Paul is explaining that the same power that brought justification to believers is the power that is at work in us to help us grow in Christ and become more like Him.
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What does it mean that God put words in your mouth (Isaiah 59:21)?
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Answer
There are several modern idioms that come from passages of the Bible. One such phrase is *put words into someone’s mouth*, and it comes from and Isaiah 59:21 (see also 2 Samuel 14:3\). In Isaiah, the Lord says, “My Spirit, who is on you, will not depart from you, and my words that I have put in your mouth will always be on your lips, on the lips of your children and on the lips of their descendants—from this time on and forever.” God’s promise to put words in the mouths of His children means that they will know God’s Word and speak of it.
Isaiah 59 is a beautiful passage of hope that begins with a lamenting of the current conditions because of sin and the separation of the people from God (Isaiah 59:1–16\). Yet God personally resolves the situation (Isaiah 59:16–21\), and He explains that as part of the resolution He put words “in your mouth” (Isaiah 59:21\).
God is capable of saving and quick to hear (Isaiah 59:1\), however, because the people of Israel had violated the covenant God had made with them through Moses, the nation was separated from Him to the extent that He would choose not to hear their requests (Isaiah 59:2\). God wasn’t turning a cold shoulder to the people without warning—He had told them clearly and prepared them for those consequences if they broke His covenant (see Deuteronomy 28—30, for example). Because the people had abandoned Him, they were experiencing those consequences. And yet, even in God’s judgment, there was the promised blessing that He would put words “in your mouth” (Isaiah 59:21\).
The horrific list of specific failures and indictments of the people is presented in Isaiah 59:3–8, demonstrating clearly that the [consequences](consequences-of-sin.html) were earned. But in Isaiah 59:9–15 there is a collective acknowledgement of that sin and a recognition that God was not pleased with their behavior. God could have judged the people without any mercy at all. Yet even in His judgment we see His grace at work.
There was no one among the people who could save them from their sin (Isaiah 59:16\), so God accomplished that task Himself, even though He is the mighty and righteous Judge (Isaiah 59:17–19\). The Redeemer would come to Zion (Isaiah 59:20\). Elsewhere, we find that part of this redemptive promise included a [new covenant](new-covenant.html) that God would make with the people of Israel (Jeremiah 31:31–40\), and as part of that covenant God would write His law on the hearts of the people, rather than on tablets of stone. There would be no more need for conditional covenants and ethics codes to illustrate His holiness and the people’s need for holiness—He would provide that to them directly, as they would all know Him (Jeremiah 31:34\).
In the final verse of Isaiah 59, God refers to the New Covenant, addressing the people and reminding them that His Spirit would be within them and that He would put His words in their mouths (Isaiah 59:21\). The Spirit and the words of God would remain forever. Those two great blessings would not be dependent on the people’s own actions, but they would be based on God’s mercy and grace—they would not depart from their offspring or their offspring’s offspring. In other words, once those blessings were provided—when the New Covenant is fulfilled when Jesus returns to install His kingdom (Revelation 20\)—they would never end.
Even though this specific promise of redemption is for the people of Israel as part of God’s intended plan to fulfill His covenant promises to Abraham (Genesis 12:2–3\), God also promised that He would bring blessings even to those who were not from the physical lineage of Abraham (Genesis 12:3b). In fact, we discover that God brings redemption and salvation to people of every nation, tribe, people, and tongue (Revelation 7:9\). So when we read of His promised mercy and grace to Israel, and we look for Him to keep those promises literally and specifically, we can also remember that He promised blessings for all the families of the earth, and we can rejoice that He loves the whole world and has provided the way—through [Israel’s Messiah](is-Jesus-the-Messiah.html)—for us all to have peace with God and eternal life.
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How does Jesus fulfill the prophecy that says, “Out of Egypt I called my son” (Matthew 2:15)?
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Answer
Matthew recounts that an angel of God warned Joseph to take Mary and Jesus and go to Egypt to escape King Herod, who would seek out Jesus to [murder Him](Massacre-of-the-Innocents.html) (Matthew 2:13–15\). Joseph, Mary, and Jesus left immediately (Matthew 2:14\) and remained in Egypt until Herod died, after which time they returned to Israel. Matthew completes this narrative by informing the reader that this fulfilled the statement “out of Egypt I called My son” (Matthew 2:15\).
The statement first appeared in Hosea 11:1, where Hosea records these words of God: “When Israel was a youth I loved Him, and out of Egypt I called My son” (NASB). It is clear in Hosea’s context that God is talking about the people of Israel. The illustrative status of Israel as God’s son is first affirmed when God called Moses and prepared him to lead Israel [out of Egypt](exodus-from-Egypt.html). God explained to Moses that “Israel is My son, My firstborn” (Exodus 4:22\). Because of the unique relationship that God had with Israel, the people would recognize that God was their Father, even generations beyond Abraham and Jacob (Isaiah 63:16; 64:8\). God affirms the relationship long past the time of the patriarchs (Jeremiah 31:9\). God had a covenant relationship with the people of Israel that started with the Abrahamic Covenant (Genesis 12, 15—17\) and would extend into eternity. When Israel was in captivity and bondage in Egypt, God would call His son—the nation of Israel—out of Egypt. Hosea 11:1 accurately sums it up, then, with “out of Egypt I called My son.”
There is an important nuance of biblical prophecy that helps us understand how a historical happening with Israel (“out of Egypt I called My son”) can be fulfilled with Jesus. Often, we think of Bible prophecy as the prediction of an event and then that event taking place—and that certainly is the case in many instances of Bible prophecy. But there is another aspect of prophecy. New Testament writers (like Matthew and John, for example) show that an Old Testament prophecy can sometimes simply be an event that prefigures something similar and more significant that would happen in the future. Rather than simply make a prediction about a future event, sometimes Bible prophecy records an *event* that points to a similar but much later event.
In this case, when Matthew quotes “out of Egypt I called My son” (Matthew 2:15\), he is suggesting that the exodus of Israel is the earlier event that prefigured or pointed to a later event that would be even more significant: the “exodus” of Jesus from Egypt. As Jesus was God’s only begotten (or uniquely begotten) son (John 3:16\), it was *again* true that “out of Egypt I called My son.” But this time, the calling out of Egypt was the completion or the filling up of the previous event—a purpose of the earlier event was to illustrate something important in the future, and that later event of importance had now taken place with Jesus. If historical events were shaped to point forward to Jesus, it is evident that this Jesus is *the central figure* in biblical history.
There is another important aspect of this prophecy that should be encouraging to us. Just as Israel has a unique relationship with God as their Father, so we also can call Him “[Abba, Father](Abba-Father.html)” (*abba* is a Hebrew word for “father”), as Paul explains in Romans 8:15\. When we believe in Jesus, we are adopted as children, and we also have an intimate relationship with God. The Creator of the universe has ordered history in such a way as to make it evident that He desires a relationship with the people He created—loving and caring for us enough to overcome our frailty and failure. “Out of Egypt I called My son” is not an irrelevant historical happening. It is a key historical sign (Israel out of Egypt) pointing to the arrival of the Messiah who would deliver people from sin.
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What are some examples of metaphor in the Bible?
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Answer
A metaphor is a literary device that uses an implied comparison between two unlike things to help explain or expound upon an idea. The Bible uses metaphors heavily, especially when talking about Christ.
A metaphor claims that one thing *is* another thing. (This is a little different from a simile, which is an explicit comparison using the word *like* or *as*.) However, it’s understood that, when metaphor is employed, the two entities are not literally the same. For example, no one who says, “Fred is a couch potato” or “Fred is the black sheep of the family,” actually means that Fred is a tasty tuber or a farm animal. If we were to hear someone say either of these things, we would understand what the statements were meant to convey: Fred spends a lot of time unmoving on the couch and is different, probably in a negative way, from the rest of his family.
The Bible uses multiple literary devices. As a work of literature comprised of many genres from poetry to history to epistles, it’s important to recognize when a statement in the Bible is meant to be taken literally and when it is not so we don’t fall into strange or faulty assumptions.
The Bible uses metaphor to help us make connections that allow us to understand deeper truths. Jesus often used metaphors to make statements about Himself, as in the examples below:
Jesus said, “I am the bread of life” (John 6:35\). This confused some people. “The Jews then disputed among themselves, saying, ‘How can this man give us his flesh to eat?’” (John 6:52\). But Jesus did not actually mean He was a loaf of bread. Instead, He meant that He gives life and sustains us spiritually, the way bread sustains the body.
“I am the light of the world” (John 8:12\). Jesus did not mean He literally gave light to the world, like the sun. Instead, He pointed to His role of driving back spiritual darkness and illuminating the way of life and truth.
“I am the door of the sheep” (John 10:7\). This metaphor has several layers. Here, we, humanity, are represented by the sheep—helpless, rather foolish creatures at the mercy of a shepherd to protect them. Jesus is the door to the sheepfold, the safe haven of the sheep. He is the only way to enter into the place of protection and rest.
Jesus also told many [parables](what-is-a-parable.html), stories that were essentially extended metaphors, to get His points across. The Tree and Its Fruit (Matthew 12:33–37; Luke 6:43–45\), The Strongman’s House (Matthew 12:29–30; Luke 11:21–23\), The Sower and the Seed (Matthew 13:3–9; Mark 4:1–9; Luke 8:4–8\), The Wheat and the Tares (Matthew 13:24–30\), The Mustard Seed (Matthew 13:31–32; Mark 4:30–32; Luke 13:18–20\), The Hidden Treasure (Matthew 13:44\), The Pearl of Great Price (Matthew 13:45–46\), The Good Samaritan (Luke 10:25–42\), The Lost Sheep (Matthew 18:12–14; Luke 15:3–7\), and many more.
The psalms are full of metaphors. Psalm 23:1 famously states, “The [Lord is my shepherd](Lord-is-my-Shepherd.html).” Psalm 18:2 contains multiple metaphors: “The Lord is my rock and my fortress and my deliverer, my God, my rock, in whom I take refuge, my shield, and the horn of my salvation, my stronghold.” Each metaphor provides a truth to ponder about who God is.
The books of the prophets also frequently employ metaphor, as God and the prophets attempt to explain to the people of Israel the reality of their situation, their relationship to God, and often their sin, as in the examples below:
Isaiah 64:8: “But now, O Lord, you are our Father; we are the clay, and you are our potter; we are all the work of your hand.” We are not literally clay, but God molds us in certain ways.
Ezekiel 34:15–16: “I myself will be the shepherd of my sheep, and I myself will make them lie down, declares the Lord God. I will seek the lost, and I will bring back the strayed, and I will bind up the injured, and I will strengthen the weak, and the fat and the strong I will destroy. I will feed them in justice.” The sheep are God’s people. As for the fat and strong, God isn’t saying He hates people who are physically fat or strong. Instead, these are metaphors for those who take from the needy and who oppress the helpless.
The New Testament epistolary writers also used metaphor. Paul likens the Christian life to running a race (Galatians 5:7; 1 Corinthians 9:24\) and uses wages as a metaphor for the consequences of sin (Romans 6:23\). He calls the church the body of Christ (e.g., 1 Corinthians 12:27\). Peter said that false teachers are “springs without water and mists driven by a storm” (2 Peter 2:17\).
The Bible even uses metaphor to describe itself. Psalm 119:105 says, “Your word is a lamp to my feet and a light to my path.” And Hebrews 4:12 explains, “For the word of God is living and active, sharper than any two\-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart.” Scripture is not literally a lamp or literally sharp, but these metaphors paint vivid pictures in our minds.
The Bible contains dozens, if not hundreds, of examples of metaphor. We can often discern when this literary device is being used through context clues. Is this a passage written as poetry? Are there two disparate things in a sentence being equated? Does the statement make sense read literally? What can we learn from this comparison? Through metaphors, the Bible illuminates difficult concepts, and we are able to broaden our understanding.
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Why did the disciples ask Jesus, “Is it I, Lord?” in Matthew 26:22?
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Answer
At what we often refer to as [the Last Supper](Last-Supper.html), Jesus was reclining at the table with His twelve disciples (Matthew 26:20\). While they were eating, He announces to them that one of them would betray Him (Matthew 26:21\). They were deeply sorrowful when they heard this, and each of them began to question, “Is it I, Lord?” (Matthew 26:22\). The Greek *meti* can be translated as a denial in question form: “Surely not I, Lord?” While the twelve all seemed to be denying that it was they, one of them (at least) *knew* that Jesus was referring to him. [Judas](Judas-Iscariot.html) had already made an agreement with the chief priests to betray Jesus to them (Matthew 26:14–15\), and from the time he made that agreement he was plotting and seeking an opportune time to commit the deed (Matthew 26:16\).
Jesus knew, of course, that Judas was the one betraying Him and signified it by saying that the one who dipped his hand in the bowl would betray Jesus (Matthew 26:23\). John elaborates that Jesus even dipped some food and gave it directly to Judas, saying that the one to whom He gave the food would betray Him (John 13:26\). Judas denied he was the one, just as had the other disciples—even calling Jesus “Rabbi”—the term for “teacher” and a sign of respect (Matthew 26:25\). Jesus answered Judas’s question, “Is it I?” straightforwardly: “You have said it yourself” (Matthew 26:25, BSB). Right after that, Jesus ominously told Judas, “What you are about to do, do quickly” (John 13:27\), and Judas went out into the night to betray Jesus (John 13:30\). The final one who asked the question “Is it I, Lord?” was the betrayer, and Jesus knew it from the beginning.
While all of the disciples denied that they were betraying Jesus, they all made their denial in the form of a question—“Surely it is not I” or “Is it I, Lord?” indicating that perhaps they weren’t entirely certain. Perhaps this was why they were deeply sorrowful (Matthew 26:22\). While only one of the twelve betrayed Jesus directly, the gospel accounts record that all the disciples abandoned Him, fleeing as they feared for their lives (Matthew 26:56\). But Jesus knew that would happen, too, and He even told them so that, when it happened, they could remember that He had prophesied that very thing (Matthew 26:31\). Earlier, they had asked, “Is it I, Lord?” Just a short time after, all abandoned Him.
Even in this we see the grace of God. Jesus warned them that they would all fall away (Matthew 26:31\), but rather than condemn them He prepared them for their task ahead. He told them that, after He rose from the dead, they should meet Him in Galilee (Matthew 26:32\). Often, we think that we are too strong or too mature to fail, but we are frail, and none of us are without sin (1 John 1:8\). Rather than stand on our own strength, we can rely on His grace that, even when we fail, He is gracious to forgive (1 John 1:9\). Paul reminds us that we must not think we are [too strong to fall](take-heed-lest-you-fall.html) (1 Corinthians 10:12\), as none of us are. Yet even with the testing and temptation, God provides the way of escape (1 Corinthians 10:13\), and even when we falter, He is gracious to forgive and restore according to the riches of His grace (Ephesians 1:7\). At times, like the disciples, perhaps we are saying to Him, “Is it I, Lord?—surely not.” But He knows us, and He knows our weaknesses. Thanks be to God that He has loved us even still.
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What does it mean that God gives us life more abundantly (John 10:10)?
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Answer
John 10 begins with Jesus addressing the Pharisees (John 9:40\) with a [parable](what-is-a-parable.html) or figure of speech about the authenticity of the shepherd and his care for the sheep in contrast with the inauthenticity of thieves and robbers who would harm the sheep (John 10:1–5\). John adds that the audience did not understand what Jesus was saying (John 10:6\), so Jesus continues down the same illustrative path with another parable to further clarify the first one, and He adds in the middle of His next parable that God gives us life “more abundantly” (John 10:10, NKJV).
Jesus first emphasizes that He is [the door](I-am-the-door.html) of the sheep (John 10:7\)—He is the authentic shepherd He mentioned in the first parable (John 10:2\). Jesus adds that those who enter through the door—through the authentic shepherd (or [good shepherd](Good-Shepherd.html), as He calls Himself in John 10:10\)—will be saved, going in and out and finding pasture (John 10:9\). With these references Jesus is explaining that He is the way, the truth, and the life and that no one comes to the Father except through Him (John 14:6\). He is the authentic shepherd, or the good shepherd who provides life (or freedom and pasture, in the parable) for His sheep.
Jesus then reiterates the contrast between Himself and the thief who comes to steal and destroy. Jesus comes to give us life more abundantly (John 10:10\). He would accomplish this—as a good shepherd would—by laying His life down for His sheep (John 10:11\). Jesus would lay down His own life (John 10:18\) as a sacrifice for sin so that those who believe in Him would not be lost (perish) but would have eternal life (John 3:16\)—God would give them life more abundantly (John 10:10\).
There are many worldviews and belief systems that claim to offer a way for us to have true life, to be fulfilled, and to be like God—Satan’s first temptation of humanity offered an alternative way to be like God (Genesis 3:5\). But Jesus is the authentic shepherd—the good shepherd (John 10:11\) who provides the way to right relationship with the Father (John 14:6\). It is only through Jesus that God gives us life more abundantly (John 10:10\).
The [Pharisees](Pharisees.html) were essentially enslaving the people they taught. The pharisaical system was legalistic and taught that, if people adhered closely enough to the Law of Moses, then—and only then—they could participate in God’s kingdom and receive His blessing. Jesus chastises the Pharisees sternly, explaining that the Pharisees were teaching the wrong path to righteousness and life (Matthew 5:20\). Jesus explained in His [Sermon on the Mount](sermon-on-the-mount.html) (Matthew 5—7\) that the appearance of external righteousness was not authentic righteousness and that, in order to have righteousness and life more abundantly, one needed to believe in Him (John 6:47\).
In the parables of John 10, Jesus is contrasting Himself especially with the Pharisees. They were the thieves and the robbers who were harming the sheep, and He was the authentic or good shepherd through whom God gives life more abundantly (John 10:10\). The Pharisees’ path was deceptive and led to death. This is why Jesus on more than one occasion referred to them as vipers (Matthew 3:7, 12:34, 23:33\). Jesus’ path, on the other hand, led not only to life, but to life overflowing, life more abundantly. Jesus’ path was the authentic and true path to righteousness and abundant life. Through Him we have life more abundantly (John 10:10\).
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What does the Bible mean when it refers to God’s outstretched arm?
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Answer
There are seventeen references in the Old Testament to God’s “outstretched arm.” The Hebrew phrase *besorah* (related to the word for “arm”) *natiyah* (“outstretched”) is most literally translated simply as “outstretched arm.” Examining the phrases connected with God’s *outstretched arm* helps us understand that *God’s outstretched arm* is a reference to God’s [sovereign involvement](God-is-sovereign.html) in the world attended by mighty displays of power.
In each instance of the phrase *God’s outstretched arm* there is a connected or parallel synonymous phrase that helps further our understanding. The first instance appears in Exodus 6:6, as God explains to Moses that He will accomplish deliverance and redemption with “an outstretched arm” and with great judgments. Long after that redemption was accomplished, Moses reminds the people that God had led them out of Egypt with signs, wonders, war, a mighty hand, and an outstretched arm (Deuteronomy 4:34\). Moses later repeats the parallel reference to God’s mighty hand and outstretched arm in Deuteronomy 5:15\. Moses reminds God that the people of Israel are God’s people and that He had brought Israel out of Egypt “by your great power and your outstretched arm” (Deuteronomy 9:29\). Moses challenges the people that they have experienced God’s greatness, His mighty hand, and His outstretched arm (Deuteronomy 11:2\), and in his final reference to God’s outstretched arm, Moses reminisced that God had brought Israel out of Egypt with a mighty hand, an outstretched arm, terrors, and signs and wonders (Deuteronomy 26:8\).
When Solomon dedicated the temple, he spoke of God’s great name, mighty hand, and outstretched arm (1 Kings 8:42; 2 Chronicles 6:32\). The author of 2 Kings reminds readers that God had delivered Israel from Egypt with great power and an outstretched arm (2 Kings 17:36\); consequently, God is to be feared, worshipped, and given sacrifices. Remembering God’s greatness and provision, a psalmist recounts that God brought Israel out of Egypt with a mighty hand and an outstretched arm (Psalm 136:12\) and three times within that context emphasizes that God’s [lovingkindness](lovingkindness.html) is everlasting (a statement that appears frequently throughout the psalm).
Jeremiah records four more allusions to God’s outstretched arm, recording first God’s warning that, because of the nation’s sin, He would wage war against them with an outstretched hand and a mighty arm (Jeremiah 21:5\). God reminds the listener that He created by His great power and outstretched arm (Jeremiah 27:5\)—a refrain echoed by Jeremiah in Jeremiah 32:17, as he observes that nothing is too difficult for God, who is full of lovingkindness and who recompenses justly (Jeremiah 32:18\). Jeremiah also recounts God’s [deliverance of Israel](exodus-from-Egypt.html) from Egypt “with signs and wonders, by a mighty hand and an outstretched arm and with great terror” (Jeremiah 32:21\).
The final two references to God’s outstretched arm appear in Ezekiel 20:33–34, as God promises that He would rule with a mighty hand, an outstretched arm, and with wrath poured out (or completed). God adds that He would bring Israel back into the land with the same three characteristics—with a mighty hand, an outstretched arm, and with wrath poured out.
Many of these references to God’s outstretched arm refer the reader back to God’s mighty deliverance of Israel, to His ongoing dealings with Israel, and the future deliverance of the nation. These references are connected to ideas such as great judgments, a mighty hand, signs, wonders, war, power, greatness, terrors, a great name, everlasting lovingkindness, and wrath poured out. These descriptive contexts help us recognize that God’s outstretched arm is His applying of His sovereignty over the affairs of humanity—and particularly Israel. The result is that we should fear Him, recognizing His sovereignty and purpose where He reveals them. He is worthy of worship. Because He is also full of lovingkindness, we realize that He also stretches out His arm to exercise grace and restoration, and we can rest in the fact that, while we fear Him as the Sovereign over all, He loves us and has the power to deliver.
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Why is the gate that leads to destruction wide (Matthew 7:13)?
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Answer
In Jesus’ [Sermon on the Mount](sermon-on-the-mount.html) (Matthew 5—7\), the Lord presents a word picture of two gates, one wide and one narrow. Jesus explains to His listeners that to see and participate in His coming kingdom a person must have true, inner righteousness and not simply an external adherence to a code of laws. The scribes and Pharisees were teaching a kind of works\-based salvation, asserting that obedience to the law was how people could be right in the sight of God. Jesus counters that directly, saying poignantly that, unless a person’s righteousness *surpassed* that of the scribes and Pharisees, that person would not enter the kingdom of heaven (Matthew 5:20\).
In Matthew 7:13–14 Jesus describes two gates: the wide gate—taken by many—that leads to destruction (Matthew 7:13\); and the narrow gate—taken by few—that leads to life (Matthew 7:14\). One gate is wide to accommodate the many who enter the way leading to destruction, while the other is narrow to represent the relatively few who seek life and find it. Jesus exhorts His listeners to enter through the narrow gate rather than attempting to enter through the broad gate.
The broad gate was the way advocated by those who were teaching falsehood (including the [scribes and Pharisees](scribes-and-Pharisees.html)). The broad gate was the *appearance* of righteousness but not *actual* righteousness. The scribes and Pharisees (and other false teachers and prophets) were teaching that a person could enter the kingdom of heaven simply based on either a relation to Abraham and Moses or by following the Law of Moses. Instead, Jesus advocated the narrow gate—this was the way to enter the kingdom. This narrow gate was the path of true righteousness. This kind of righteousness would cause people to see and glorify God rather than glorify the person doing the work (Matthew 5:16\).
While the scribes and Pharisees taught it was enough to follow the Law—avoiding the act of murder, for example—Jesus taught that one’s inner attitude toward one’s brother was representative of true character, not just the external actions (Matthew 5:21–26\). The standard was to “be perfect, for your Father in heaven is perfect” (Matthew 5:48\). The wide gate that leads to destruction (Matthew 7:13\) was the path of being good enough by one’s own works. But Jesus explains that the standard is perfection—and no one could achieve that on their own. They needed to be humble in spirit (Matthew 5:3\) and recognize that they needed someone to help them to be righteous—they needed a Savior.
The broad gate, the wide gate that leads to destruction, presented that it was enough to love those who love us. But the narrow gate was expressed in loving those who persecute and hate us (Matthew 5:44–47\). The broad, wide gate that leads to destruction is self\-dependence and represented by common ethics. The narrow gate that leads to life is represented by extraordinary acts of goodness that are not rooted in normal human nature. The standard for righteousness (perfection) is beyond us, and we simply do not have that righteousness and cannot manufacture that kind of righteousness by our own works. Instead, we must rely on Jesus to be that righteousness on our behalf.
Paul helps us understand when he recounts how Jesus took on our sin and gave us His righteousness (2 Corinthians 5:21\) so that we could be reconciled to God (2 Corinthians 5:20\). Paul adds that it is not by works that we are saved, but rather by [God’s grace](saved-by-grace.html) through the vehicle of belief in Jesus Christ (Ephesians 2:8–9\). If the broad gate that leads to destruction instead led to life, then we would be able to boast that our works got us into heaven. We would get the glory rather than God. But by making the gate that leads to life narrow, God demonstrates His love and His grace, and He is worthy of our trust and our praise.
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What did Jesus mean when He said, “No one can snatch them out of my Father’s hand” (John 10:29)?
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Answer
At the [Festival of Dedication](Feast-of-Dedication.html), the Jews asked Jesus to tell them plainly if He was the Messiah. His response was not “Yes” or “No” but rather, “I did tell you, but you do not believe. The works I do in my Father’s name testify about me” (John 10:25\). But then Jesus continued with a reason why they did not believe: “You do not believe because you are not my sheep. My sheep listen to my voice; I know them, and they follow me. I give them eternal life, and they shall never perish; no one will snatch them out of my hand. My Father, who has given them to me, is greater than all; no one can snatch them out of my Father’s hand. I and the Father are one” (John 10:26–30\).
Jesus states that the eternal life He offers is permanent. He holds His sheep—believers—in His hand, and no one can snatch them out of His hand. Jesus’ sheep were given to Him by the Father, who is greater than all and who also holds the sheep in His hand. No one can snatch believers out of the Father’s hand, either. Believers are eternally secure, held by the power of God.
In an extended metaphor, Jesus compares believers to sheep. A sheep without a shepherd can easily be snatched from the fold. “To snatch” refers to attacking, scattering, and stealing sheep like a wolf (John 10:12\). There are people who claim to have truth but are really seeking to deceive believers (Matthew 24:5\). The devil is described as a roaring lion seeking whom he may devour (1 Peter 5:8\) and as a thief who comes to steal, kill, and destroy (John 10:10\). Yet believers are part of Jesus’ flock and cannot be taken away by spiritual wolves, lions, or anything else because Jesus is the [Good Shepherd](Good-Shepherd.html) protecting His sheep (John 10:11\). Those who belong to Christ are safe from anyone or anything seeking their destruction: no one can snatch them out of the Father’s hand.
Jesus is God, and no one can take the sheep out of Jesus’ hand, either (John 10:28\). Romans 8:38–39 assures us, “For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord.” Absolutely nothing can separate a child of God from the Father’s love, and absolutely nothing can take that believer’s salvation away.
A believer’s [eternal security](eternal-security.html) is purchased by Christ, promised by the Father, and sealed by the Holy Spirit. It is given and maintained by God’s hand, and it is permanent and irrevocable. The eternal life granted by Jesus to His “sheep” cannot and will never be stolen, revoked, or lost. A Christian who has trusted in Jesus Christ as the Savior is declared righteous before God for all eternity (John 3:16; Acts 16:31; Romans 5:1\) and cannot lose his salvation. The Good Shepherd protects His sheep and ensures that no one and nothing snatches them from the fold.
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What does it mean to be imitators of God (Ephesians 5:1)?
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Answer
In his letter to the Ephesians, Paul instructs the believers, “Therefore be imitators of God, as beloved children” (Ephesians 5:1\). We are to imitate Christ and model our lives after Him.
This word translated as “imitators” or “followers” in English versions of the Bible is *mimētai* in the Greek, the root of our word *mimic*. It has the positive connotation of emulating a pattern set by an admired mentor, and it is used seven times in the New Testament to advocate following or emulating certain early church leaders, Christ, and, ultimately, God.
A child imitating his or her parent is the most natural thing in the world. It’s how children learn everything from brushing their teeth to putting away toys to treating others with respect. Young children want to grow up to be like their parents, and they will often pretend to be their parents—trying on their parents’ shoes, wearing their hats, etc. It’s an important part of childhood play as they imitate what they see in their parents. This is the type of mimicry that Paul alludes to in Ephesians 5\.
In Ephesians 5:1–21, Paul discusses what behavior is and is not a worthy imitation of God and befitting of God’s children. “For at one time you were darkness,” he says, “but now you are light in the Lord. Walk as children of light” (Ephesians 5:8\).
When Paul instructed the believers to be imitators of God, he did not indicate that this meant they should act as if they were also divine, omniscient, or possessed of any God\-like powers. Instead, he specified “be imitators of God, *as beloved children*” (Ephesians 5:1, emphasis added). Perhaps this is why some translations use the word *followers* instead, to emphasize that Christians must imitate God in such a way that follows His example. Beloved children do not presume to become their parents; however, children may be seen imitating the behaviors and actions of their parents.
To properly imitate God, we must first be His children. “But to all who did receive him, who believed in his name, he gave the right to become children of God, who were born, not of blood nor of the will of the flesh nor of the will of man, but of God” (John 1:12–13\). If we receive Christ and believe in His name, we become [God’s beloved children](child-of-God.html).
We must also know God’s ways so we might know what to imitate. Ephesians 5:1–21 gives several examples. “But sexual immorality and all impurity or covetousness must not even be named among you, as is proper among saints. Let there be no filthiness nor foolish talk nor crude joking, which are out of place, but instead let there be thanksgiving. . . . And do not get drunk with wine, for that is debauchery, but be filled with the Spirit, addressing one another in psalms and hymns and spiritual songs, singing and making melody to the Lord with your heart, giving thanks always and for everything to God the Father in the name of our Lord Jesus Christ, submitting to one another out of reverence for Christ” (Ephesians 5:3–4, 18–21\). We can learn of the Lord and His ways through prayerful study of biblical passages like this one.
God gave us the ultimate example to follow in Christ. Discerning how to live based on our God who supersedes the universe can be difficult, but, in the life of Christ, we see a practical example of how a person should live on this earth. “And walk in love, as Christ loved us and gave himself up for us, a fragrant offering and sacrifice to God” (Ephesians 5:2\). As we look to Christ, we learn we are to walk in love, giving sacrificially to others and offering ourselves fully as a sacrifice to God.
Imitators of God will be imitators of Christ, striving to [walk in love](walk-in-love.html) and submission to God as beloved children walk in obedience to and imitation of a father.
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Who was Abiram in the Bible?
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Answer
There are two men named Abiram in the Bible. Although the name *Abiram* means “exalted father” in Hebrew, neither of these two men is connected to an exaltation in Scripture.
The first Abiram mentioned in the Bible was a son of Eliab from the tribe of Reuben (Numbers 16:1\). Along with his brother Dathan, Abiram participated in [Korah’s rebellion](rebellion-of-Korah.html) against Moses’ leadership (Numbers 16:2\). When summoned by Moses to appear before the Lord, Abiram and Dathan refused, saying, “We will not come! Isn’t it enough that you have brought us up out of a land flowing with milk and honey to kill us in the wilderness? And now you also want to lord it over us! Moreover, you haven’t brought us into a land flowing with milk and honey or given us an inheritance of fields and vineyards. Do you want to treat these men like slaves? No, we will not come!” (Numbers 16:12–14\). Not only did Korah and his followers question the leadership of Moses and the priesthood of Aaron, but they ultimately grumbled against the Lord (Numbers 16:11\). As a result of their rebellion, God made the earth swallow them up. Korah, Dathan, and Abiram “went down alive into the realm of the dead, with everything they owned” (Numbers 16:33\). They died upon being swallowed alive, and the earth closed back over them again, confirming that the event was a supernatural judgment of the Lord.
A second Abiram is briefly mentioned in the book of 1 Kings. During the time of Ahab’s rule in Israel, Abiram’s father, Hiel the Bethelite, sought to restore Jericho to its original condition. Joshua had earlier pronounced a [curse](Jericho-curse.html) and judgment on the man who would try to rebuild the wicked city that had been [miraculously taken](walls-of-Jericho.html) by the Israelites. According to Joshua 6:26, this curse was worded like this: “The man who undertakes the rebuilding of this city, Jericho, is cursed before the LORD. He will lay its foundation at the cost of his firstborn; he will set up its gates at the cost of his youngest” (HCSB). Abiram died when his father Hiel began to rebuild Jericho (1 Kings 16:34\). Not only did Hiel sacrifice Abiram’s life to rebuild Jericho, but the city’s completion also came at the cost of his youngest son, Segub (1 Kings 16:34\).
Where Abiram is mentioned in the Bible, only wrath and judgment are connected to the name. Both instances vividly demonstrate the consequences of disobedience and rebellion to God. When Abiram chose to follow Korah’s rebellion, he received just punishment from God. Yet his actions also affected his entire family and 250 co\-conspirators who were killed in the aftermath of the event (Numbers 16:35\). Likewise, Hiel’s decision to restore a wicked city over which God had already pronounced judgment proved fatal to his sons, Abiram and Segub. Rebellion against God and His Word carries eternal repercussions and will inevitably lead to death.
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What is a monitoring spirit?
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Answer
Among some [Charismatic groups](Charismatic-movement.html), a “monitoring spirit” is thought to be an evil spirit or demon that essentially “monitors” someone’s behavior for the purpose of inflicting hurt or pain into that person’s life. A monitoring spirit is sometimes called a masquerading spirit or a watcher.
According to those who subscribe to this type of doctrine, a monitoring spirit can be sent by another demon, a witch, or anyone with the spiritual know\-how. The spirits supposedly monitor what you do, how you do it, what you say, and who your friends are. Their purpose is to gather information to facilitate spiritual attacks, steal blessings, infect with sickness, sabotage success, and generally wreak havoc in the victim’s life.
Tools of monitoring are purported to include mirrors, brooms, tarot cards, and crystal balls. Supposedly, monitoring spirits can possess or take the form of animals such as cats, dogs, black birds, rats, wolves, and insects. Monitoring spirits are said to manipulate the dreams of their victims, causing certain motifs to recur: eating, having sex, being chased by an animal, looking in a mirror, combing one’s hair, seeing one’s shadow, or seeing the moon.
The question, as always, is whether there is biblical support for the idea of monitoring spirits. The answer is, no, there is not. The Bible teaches the reality of the spiritual world, both angelic and demonic, and we can assume that both angels and demons can see us and do “watch” us to a certain extent. But to assume a whole category of demons and assign to them the role of “monitoring” goes far beyond what the Bible teaches.
There are many other “types” of demons, according to some imaginative religious people: [python spirits](python-spirit.html), [Delilah spirits](Delilah-spirit.html), [Jezebel spirits](Jezebel-spirit.html), [marine spirits](marine-spirits.html), [Leviathans](leviathan-spirit.html), [Kundalini](kundalini-spirit.html), [Ahabs](Ahab-spirit.html), etc. None of these spiritual entities are mentioned in Scripture, and we should avoid those who insist on promulgating an invented menagerie of spiritual enemies. The Bible says that evil is indeed at work in this world and that believers are involved in a battle “against the spiritual forces of evil in the heavenly realms” (Ephesians 6:12\). But the convoluted demonological mythologies put forward by some Charismatics are unhelpful and have more to do with fantasy and magic than with the Word of God.
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What is the book of the annals of the kings of Israel?
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Answer
As the authors of the books of Kings and Chronicles were writing their histories, they referenced one or more external documents that they used as source material. They refer to this source as “the book of the annals of the kings of Israel,” “the book of the chronicles” (NKJV, ESV, CSB), or “The Book of the History” (NLT).
This historical source is usually cited by means of a rhetorical question that begins, “Are they not written?” For example, in 1 Kings 16:5, the historian writes this: “As for the other events of Baasha’s reign, what he did and his achievements, are they not written in the book of the annals of the kings of Israel?” That formulaic construction appears 33 times in the books of 1 and 2 Kings. Similar wording is found another two times in 2 Chronicles.
All ancient countries kept records of their own histories. A king’s exploits and what happened in his land were recorded in official annals. Esther 10:2, for example, speaks of “the book of the chronicles of the kings of Media and Persia.” When a plot to assassinate King Xerxes was uncovered and the conspirators were hanged, the event “was written in the book of the chronicles” (Esther 2:23\). The kingdom of Israel also had official records, called “the book of the annals of the kings of Israel.” Judah had similar books, one kept by the prophet Iddo (2 Chronicles 13:22\), and one simply called “the Scroll of the Kings” (2 Chronicles 24:27, NET).
The biblical books of Kings and Chronicles give a non\-comprehensive overview of the kings of Israel and Judah. The author of Kings often refers his readers to the fuller account by mentioning “the book of the annals of the kings of Israel.” We could consider those references as an ancient form of footnoting or an example of an in\-text bibliography.
First and Second Kings focus on the northern kingdom of Israel, and 1 and 2 Chronicles on the southern kingdom of Judah. Chronicles contains a much more thorough commentary on the reigns of the kings of Judah than Kings provides on the kings of Israel. This makes sense, because God’s covenant regarding the coming Messiah was to be fulfilled through the line of David, of the tribe of Judah. David’s line went through Solomon and his descendants, all of whom reigned in the southern kingdom of Judah. The detailed records of the kings of Israel contained in the book of the annals of the kings of Israel were not included in the canon of Scripture.
The official documents referred to as “the book of the annals of the kings of Israel” are no longer extant or have yet to be discovered. Thus, God did not deem those volumes of civil records and daily happenings to be useful for our instruction (see 1 Corinthians 10:11\), and the [non\-canonical](canon-of-Scripture.html) annals were not preserved along with the Old Testament Scriptures.
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What are the musical terms found in the Bible, and what do they mean?
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Answer
The Bible, the Old Testament in particular, contains several music terms that we no longer use. Some describe the purpose of the song; some the format of the song; some even name the tune. And many terms describe something that has long been unknown.
**Song**
*Sir* or *shiyrah* is Hebrew for “song” (Genesis 31:27\), “singing,” “singers,” “sing,” “music,” or “musical,” depending on the context.
*Zamar* is also Hebrew and means “to sing, make music, or play an instrument.” In all its iterations, it refers to music that praises God. It is used in Judges 5:3, 2 Samuel 22:50, 1 Chronicles 16:9, Isaiah 12:5, and thirty\-seven places in Psalms.
*Ode* is Greek for “song” and is used in the context of spiritual songs (Ephesians 5:19; Colossians 3:16; Revelation 14:3; 15:3\).
**Notation**
[*Selah*](selah.html) is probably the most well\-known music word in Hebrew—ironic, since we don’t know for sure what it means. Some say it means “to lift up or exalt,” while others think it is a pause or interruption in the song.
*Tehillah* is Hebrew for “praise” and is translated that way in 54 verses, but in the introduction of Psalm 145, it represents a song or psalm of praise.
*Zimrath* is Hebrew for “instrumental music” or “melody.” It is found in Exodus 15:2, Psalm 118:14, and Isaiah 12:2\.
*Mizmor* is also a Hebrew term indicating instrumental music, but it is translated “psalm,” which, by implication, means it is a poem set to music. “Psalm” is found in 93 psalms, 56 of which are attributed to David.
*Neginah* literally means “to touch the strings”; it’s a poem or proverb sung to the music of stringed instruments. Besides Job 30:9, Lamentations 3:14, and Isaiah 38:20, it’s found in the introduction of several psalms. In the psalms, it can be translated “on stringed instruments” or “with stringed instruments.” In the other verses, it is “song,” “music,” or “taunt,” depending on the context.
*Nechiylah* is Hebrew for “flute accompaniment.” It’s only found in Psalm 5\.
*Gittith* is a mystery word, as we don’t know what instrument or song title it refers to. It’s found in Psalms 8, 81, and 84\.
**Singing**
*Zamir* is Hebrew for “a song or psalm sung to instrumental accompaniment,” but unlike *mizmor*, it emphasizes the singing. The topic of the song may vary, and *zamirim* include songs that God gave (Job 35:10; Psalm 95:2\), songs about the law (Psalm 119:54\), praises (Isaiah 24:16\), songs of the ruthless (Isaiah 25:5\), and even birdsong (Song of Solomon 2:12\).
*Ron* is Hebrew for “a shout or cry.” Some passages use this word to indicate a general shout (1 Kings 8:28; 22:36; 2 Chronicles 6:19\), but many psalms and passages in Isaiah associate it with joyful shouts in the context of singing.
*Rinnah* is similar to *ron*, but it is only found in Isaiah 35:10\.
*Alamoth* is the plural of “girl” in Hebrew. It probably refers to a high\-pitched voice, whether soprano or falsetto. In 1 Chronicles 15:20, the harps are tuned to *alamoth*. It’s also in the introduction to Psalm 46\.
*Semini* means “over the eighth,” but Hebrew music didn’t have an eight\-part unit. Some think it refers to an eight\-stringed lyre. First Chronicles 15:20–21, however, compares it to *alamoth*, so it may mean “low pitched.” It’s also found in the introduction to Psalm 12\.
*Parat* literally means “to divide.” It is translated as “strum away” (NIV), “sing idle songs” (ESV), or “chant” (KJV) in Amos 6:5\.
*Qonen* is the verb, and *qinah* is the noun meaning “elegy” or “lament.” It’s used in reference to Saul and Jonathan (2 Samuel 1:17\), Abner (2 Samuel 3:33\), Josiah (2 Chronicles 35:25\), Zion (Jeremiah 9:17\), Tyre, and Egypt (Ezekiel 27:32; 32:16\).
**Types of Songs**
[*Miktam*](michtam.html) or *michtam* is from the Hebrew for “poem.” It’s a type of psalm, but we don’t know the specifics. It’s found in the introductions of six psalms.
A [*maskil*](maskil.html) is a poem that is particularly insightful or contemplative. It is found in thirteen psalms.
*Humneo* and *humnos* are Greek for “hymn,” a sacred song or a song of praise. Jesus and the disciples sang a hymn after the Last Supper (Mark 14:26\), and Paul and Silas sang in the jail in Philippi (Acts 16:25\). We are called to sing to God in praise (Hebrews 2:12\) and to each other for edification (Ephesians 5:19; Colossians 3:16\).
Psalm 60 identifies itself as *lemed* or “for instruction.” It’s a song designed to teach.
*Massa* is Hebrew for “a tribute,” especially through singing. It’s translated as “music,” “song,” or “singing,” depending on the Bible version. Kenaniah led the singing of the *massa* when David brought the ark of the covenant to Jerusalem (1 Chronicles 15:22, 27\).
*Shiggaion* is possibly from the Assyrian *shigu*, which means “to lament.” Both of its appearances (Psalm 7; Habakkuk 3:1\) are laments.
**People**
*Natsach* literally means “preeminent” or “enduring”; in the introductions of many psalms, it refers to the choirmaster or chief musician.
The [Sons of Korah](sons-of-Korah.html) are members of a family that were professional musicians at the temple.
[Asaph](who-was-Asaph.html) is a Levite who helped lead music when David brought the ark to Jerusalem (1 Chronicles 15:17\). His descendants carried on his tradition (Ezra 2:41; 3:10\).
An Ezrahite is a descendant of a man named Ezra, but not the Ezra who wrote the book. Ezrahites were known for their wisdom (1 Kings 4:31\). The Ezrahites [Heman](Heman-the-Ezrahite.html) and [Ethan](Ethan-the-Ezrahite.html) both wrote psalms (Psalm 88; 89\).
[Jeduthun](Jeduthun-in-the-Bible.html) is either the name of a Levite who was over the temple music during David’s day (1 Chronicles 25:1–6\) or a kind of music or musical tone. The term is also found in Psalms 62 and 77\.
**Tunes**
*Aijeleth Hashshahar* is Hebrew for “Hind \[Deer] of the Dawn.” Psalm 22 apparently was sung to this melody.
*Al\-Taschith* means “Thou Must Not Destroy.” Four psalms (57, 58, 59, and 75\) were set to it.
The meaning of *Jonath elem rehokim* is less clear. It may be “Dove of the Silence of Distances” or “The Dove on the Far\-off Terebinths.” It is the tune to which Psalm 56 was sung.
*Mahalath* is also a mystery. *Mahaleh* means “sickness” but *mahol* means “dance.” Then again, *halal* means “to pierce,” so it may mean the psalm (53\) was set to pipes.
*Mahalath Leannoth* means “The Suffering of Affliction.” Psalm 88 certainly applies.
*Muth\-labben* means “To Die for the Son.” Presumably, it’s the name of a song that shared the tune with Psalm 9\.
*Shoshannim* means “lilies.” It’s unclear if “Lilies” was the name of a tune or if trumpets, which have a lily\-shaped bell, were the predominant accompaniment. The term is found in Psalms 45 and 69\.
*Shoshannim Eduth* combines “lilies” with “stipulation” or “regulation.” This is most likely the tune “The Lilies of the Covenant.” It was used for Psalms 60 and 80\.
**Occasions**
*Hazkir*, found in Psalms 38 and 70, means “for a memorial offering.”
The [Songs of the Ascents](Songs-of-Ascent.html) are found in Psalms 120—134\.
*Shir Hanukkak Habayit* identifies Psalm 30 as used for the dedication or rededication of the temple. Literally, it means “song of the dedication of the house.”
*Shir\-yedidot* literally means “song for the beloved.” Psalm 45 was written for weddings.
*Tefillah* means “prayer.” It is found in Psalms 17, 90, 102, and 142 and Habakkuk 3:1\.
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What is the goal that we should press toward (Philippians 3:14)?
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Answer
Accomplished people will tell you that [goal\-setting](setting-goals.html) is essential to achieving success in any worthy endeavor. Perhaps no other ambition is more important in the Christian life than the one the apostle Paul preached about in Philippians 3:13–14: “Forgetting what is behind and straining toward what is ahead, I press on toward the goal to win the prize for which God has called me heavenward in Christ Jesus.”
What goal was Paul targeting? Like an Olympic athlete, Paul exerted absolute determination to cross the finish line of [Christian maturity](spiritual-maturity.html). For the remainder of his life on earth, Paul was resolutely committed to the passionate pursuit of this singular ambition. He explained to the Philippians that he had not arrived at his destination yet, “but I press on to take hold of that for which Christ Jesus took hold of me” (Philippians 3:12\).
*Take hold* means “to win, acquire, possess, or make one’s own.” On the road to Damascus, Paul had been seized by the powerful, unbreakable grasp of the risen Christ (Acts 9:1–19\). His life now belonged wholly to Jesus. Acts 9:15 reveals that Paul was God’s chosen instrument to proclaim salvation to the Gentiles and the people of Israel. But this was not the goal Paul pressed toward. Instead, Paul explained, “I want to know Christ—yes, to know the power of his resurrection and participation in his sufferings, becoming like him in his death, and so, somehow, attaining to the resurrection from the dead” (Philippians 3:10–11\).
The goal Paul pressed toward was twofold: to know Jesus Christ and to become like Him.
Jesus had saved Paul and made him His very own possession to bring him into an intimate and eternal relationship—one that would grow and increase throughout Paul’s earthly life and culminate in “perfection” or “perfect knowledge” at his death (Philippians 3:12, NLT). Crossing the goal line does not happen on earth. While we press toward Christian maturity in this life, “we see only a reflection as in a mirror,” but when we reach the final destination at death, “we shall see face to face” and know Christ fully even as we are fully known (1 Corinthians 13:12\).
The word *press* in Philippians 3:14 means “to carry out or participate in an activity, to pursue or follow.” Believers are to actively press forward in our knowledge of the Lord and in our fellowship with Him until we finally hear Him say, “Well done, good and faithful servant. . . . Enter into the joy of your master” (Matthew 25:23, ESV).
Jesus said, “If any of you wants to be my follower, you must give up your own way, take up your cross, and follow me” (Matthew 16:24, NLT). Giving up our own way, taking up our cross, and following Jesus are the activities of a Christian who is pressing toward the goal of becoming more like Christ. That is why Paul said, “For to me, living means living for Christ, and dying is even better” (Philippians 1:21, NLT).
The apostle John described the action like this: “We are already God’s children, but he has not yet shown us what we will be like when Christ appears. But we do know that we will be like him, for we will see him as he really is. And all who have this eager expectation will keep themselves pure, just as he is pure” (1 John 3:2–3, NLT). We keep ourselves pure by imitating Christ in right living (1 Corinthians 11:1; Romans 13:12–14\).
James taught that pressing toward the goal of Christian maturity requires determined endurance to stay the course through the [trials of life](trials-tribulations.html): “Consider it pure joy, my brothers and sisters, whenever you face trials of many kinds, because you know that the testing of your faith produces perseverance. Let perseverance finish its work so that you may be mature and complete, not lacking anything” (James 1:2–4\).
The Christian growth cycle is ongoing, with a snowball\-like effect of building from one success to the next. As we persevere and grow through hardship, we are strengthened and prepared for even greater challenges of faith down the road. We are continually pressing upward into greater maturity as we move toward our goal—our full potential of complete and “perfect maturity” in Jesus Christ.
The English Standard Version describes the goal we press toward as “the prize of the upward call of God in Christ Jesus” (Philippians 3:14, ESV). When Jesus took hold of us, God called all of us upward toward His heavenly kingdom through an intimate relationship with His Son. The direction we press toward is “up” because that is where the call comes from—directly from God’s throne. He called us from heaven and will eventually bring us home to heaven (Philippians 3:20; 2 Corinthians 5:1; Hebrews 11:13–16\). We press toward that goal by following the call that keeps us moving ever\-increasingly onward and upward in Christlikeness and in our knowledge of Jesus our Lord.
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What is Answers in Genesis?
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Answer
Answers in Genesis (AiG) is a ministry dedicated to providing answers to questions about the book of Genesis, combatting evolutionary ideas, and promoting a biblical worldview. In their own words, “Answers in Genesis is an apologetics ministry, dedicated to helping Christians defend their faith and proclaim the good news of Jesus Christ effectively. We focus on providing answers to questions about the Bible—particularly the book of Genesis—regarding key issues such as creation, evolution, science, and the age of the earth” (from their official website, accessed 8/11/21\).
Answers in Genesis operates a number of related ministries and outreaches, including the Ark Encounter in northern Kentucky and the Creation Museum. Answers in Genesis publishes a monthly magazine, *Answers*, as well as VBS and Sunday school curricula. Ken Ham is the CEO.
Answers in Genesis views the Bible as inspired, inerrant, and authoritative. They teach the biblical doctrine of salvation by grace alone, through faith alone in Christ alone. Their assessment of morality, worldview issues, Scripture, and most other topics is entirely correct. AiG provides a wealth of valuable resources for anyone wanting to defend the Christian faith or learn more about creationism and the reliability of the Bible. For all of this we are grateful.
The only caution we might have concerning Answers in Genesis is that they tend to hold such a hardline position on six\-day creationism as to cause divisiveness within the church.
The issue at hand is the age of earth and the proper way to interpret the first eleven chapters of Genesis. There are different views concerning Genesis, of course. Some approaches are totally unbiblical; some are better than others. The stance taken by Answers in Genesis is known as [young earth creationism](young-earth-creationism.html) (YEC). There is nothing at all wrong with that approach—in fact, it’s the official position of Got Questions Ministries, too. What can be a problem is the way Answers in Genesis weaves that teaching into everything they discuss, and the almost political way they divide others over it.
Published material from Answers in Genesis questions the sincerity or the motives of anyone who does not subscribe to their view on the age of the earth. They see it as a biblical authority issue: the Bible teaches a young earth, so to promote an old earth view is to attack biblical authority. Therefore, Christians who believe in old earth creationism are seen as compromising or lacking in faith. Answers in Genesis even takes a “[secondary separation](secondary-separation.html)” approach: it’s not enough to hold to YEC views; one must also disavow anyone who is not likewise YEC.
Got Questions Ministries holds to the YEC position, and we affirm biblical authority, but we separate the two. We do not see the age of the earth as a core issue of the faith. In [one of our articles](old-earth-vs-young-earth.html), we state, “We believe that Genesis chapters 1 and 2 are meant to be read literally, and young earth creationism is what a literal reading of those chapters presents. At the same time, we do not view old earth creationism as heresy. We are not going to question the faith or motives of our brothers and sisters in Christ who disagree with us on this issue. Ultimately, one can hold to views other than young earth creationism and still have an accurate understanding of the core doctrines of the Christian faith.” That is, we believe that it *is* possible for one to hold to biblical authority and still interpret the word for “[day](Genesis-days.html)” in Genesis 1 as something other than a literal twenty\-four hours.
Answers in Genesis disagrees with us on this issue. In fact, they have felt the need to attack us for not condemning the error of those not in our camp. We believe that people can be incorrect on the age of earth, yet still be faithful and sincere Christians. Answers in Genesis believes that people who are incorrect on the age of the earth are deceived, at best, or heretical, at worst.
Answers in Genesis is a resource of great value for many people, and the Ark Encounter and the Creation Museum are wonderful destination spots. At the same time, the group is so narrowly focused on YEC that they often create more division and stumbling blocks than are necessary. There is nothing unbiblical about the bare facts they teach, but one needs to be wary of what we see as Answers in Genesis’s overly partisan approach.
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What types of musical instruments are mentioned in the Old Testament?
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Answer
[Music](Bible-music.html) is important in the Old Testament. The first person to make a musical instrument lived before the flood of Noah’s day (Genesis 4:21\). People used music when celebrating, mourning, worshiping, and prophesying. In addition, different sounds and voices were compared to musical instruments. Sometimes, the exact instrument referred to in the Bible is difficult to determine.
**Winds**
*Pipe*: The Old Testament mentions four different types of pipes or flutes:
*Halil* is translated “pipe” or “flute”; it was double\-reeded and played vertically like an oboe or horizontally like a modern flute. The name is taken from the Hebrew for “perforated” or “pierced,” as the tube is pierced with fingerholes. Two of these pipes may have been played at the same time. It was mostly used during celebrations (1 Kings 1:40; Isaiah 5:12; 30:29\) but also when King Saul prophesied (1 Samuel 10:5\). Its sound is compared to the moans of mourning over Moab’s judgment (Jeremiah 48:36\).
The *ugab* was similar but used for less formal purposes. Bible versions translate *ugab* variously as “pipe,” “flute,” or “organ.” The name comes from the Hebrew for “breathing.” It is one of the first instruments mentioned in the Bible (Genesis 4:21\) and was used for worship (Job 21:12; Psalm 150:4\). Some believe it was a primitive type of bagpipe with a pipe for fingering below, a bladder in the middle, and the mouthpiece coming up above.
Two different types of Aramaic pipes, the *sumpponeya* and the *masroqi*, are mentioned in connection with the worship of Nebuchadnezzar’s statue (Daniel 3:5, 7, 10, 15\). The *masroq*i made a whistling sound; it was probably similar to panpipes. The identity of the *sumpponeya* is not as clear. It is translated as “bagpipe,” “tambourine,” “pipe,” and “sackbut,” which is a type of trombone.
**Horns**
The *shofar* is perhaps the most well\-known horn mentioned in the Bible. It is made from a ram’s horn and most closely associated with [Rosh Hashanah](Rosh-Hashanah.html). Translators identify it as a “horn,” a “ram’s horn,” or a “trumpet”—not to be confused with the metal clarion. The shofar was used in battle (Joshua 6:4; Judges 3:27; 6:34; 1 Samuel 13:3\), as a warning of coming battle (Ezekiel 33:3–6; Hosea 5:8; Amos 3:6; Zephaniah 1:16\), in celebration (1 Chronicles 15:28; 1 Kings 1:34\), and as a call or warning (Psalm 81:3; 98:6; Isaiah 27:13; 58:1\).
The *chatsotsrah* was similar to the shofar but made of metal, often silver (Numbers 10:1–2\) and is more properly identified as a cornet, although it would not have had valves like our modern cornets. It was used in similar ways as the shofar, including to sound the alarm (2 Chronicles 13:12; Hosea 5:8\) and in celebration (2 Kings 11:14; 1 Chronicles 13:8; 2 Chronicles 5:12–13; 15:14; 23:13\). Where the shofar was used more for music, the *chatsotsrah* was primarily used to draw attention to announcements or warnings.
*Qeren* is Aramaic for “horn” and can refer to the instrument or the horn of an animal; it is the source of our word modern word *crown*. It is mentioned in the worship of Nebuchadnezzar’s statue (Daniel 3:5, 7, 10, 15\).
**Percussion**
The Bible doesn’t mention drums as we think of them. Israelites used cymbals, bells, tambourines, and castanets.
*Cymbals*: both *selselim* and *mesiltayim* are translated as “cymbals.” They were played in pairs and may have been as small as finger cymbals. *Selselim*, which occurs infrequently (2 Samuel 6:5\), is from the Hebrew for “clattering” or “whirring,” as an insect’s wings. *Mesiltayim* is from the Hebrew for “double tinklers” and is used extensively in reference to the ark of the covenant (1 Chronicles 13:8; 15:16\) and the temple (1 Chronicles 25:1, 6; 2 Chronicles 12—13; 29:25\), as well as the dedication of the wall and temple after the return from Babylon (Ezra 3:10; Nehemiah 12:27\).
*Castanets*: *Menaanim* are difficult to identify, as the definition we have is “an instrument made of fir or juniper wood.” Most likely, they were similar to our castanets, small finger cymbals made of wood. Israelites used them to celebrate the return of the ark from the Philistines (2 Samuel 6:5\). Since this celebration was impromptu and *menaanim* are not mentioned in temple worship, it was probably a common instrument of the people.
*Tambourine*: The *toph* or *top* seems to be the closest the Israelites had to a drum, although it’s not clear if it had a drumhead or if it was comprised of cymbals or castanets fastened to a ring of wood. Bible versions translate *toph* as “tambourine,” “timbrel,” or “tabret.” Like the *menaanim*, it is not mentioned in temple worship but is prolific in celebratory events (Exodus 15:20; 1 Samuel 18:6; 2 Samuel 6:5; Psalm 81:2; 149:3; 150:4; Jeremiah 31:4\). *Taphaph* (Psalm 68:25\) is a verb meaning “to beat a tambourine.”
*Bells*: Bells were used for ornamentation, not specifically for music. *Pa’amon* were attached to Aaron’s robe (Exodus 28:33–34; 39:25–26\), while *metsillah*, from the Hebrew for “tinkler,” were used on horses’ bridles (Zechariah 14:20\).
**Strings**
There are several terms in the Old Testament that evidently refer to stringed instruments, but we have few definitive ideas of what they actually were.
*Zither*: The most commonly mentioned stringed instrument in the Bible is the *kinnor*. Bible versions call it a “lyre,” “harp,” or “stringed instrument,” but it’s something in between. Together with the pipe, it is one of the first musical instruments mentioned in the Bible (Genesis 4:21\). The base is solid or hollow with sound holes. The top of the base has two arms that rise to hold a bridge. Strings span the space from the bridge to the bottom of the base. It was played by plucking the strings with fingers or a stick. The Old Testament mentions it was used for celebration (2 Samuel 6:5; 1 Chronicles 16:5; Nehemiah 12:27; Isaiah 30:32\), worship (Psalm 33:2; 43:4; 57:8; 150:3\), and prophecy (1 Samuel 10:5; 1 Chronicles 25:1–3; Psalm 49:4\). *Kinnor* was an instrument specified for temple worship (2 Chronicles 9:11; 29:25\).
*Harp*: The *nebel* is also frequently mentioned in the Old Testament. Bible versions translate the Hebrew as “harp,” “lyre,” “psaltery,” and “viol.” The word is based on the Hebrew for “skin\-bag” or “jar,” which reflects its overall shape. Modern scholars don’t know what it was—whether the strings ran over a sound box like a zither, from one frame to another like a harp, or both, like a *kinnor*. *Nebel* may be a general word for “stringed instrument.” It is often mentioned with the *kinnor* and for the same purposes. The King James Version’s reading of “viol” is anachronistic, as stringed instruments were plucked or strummed at that time, not drawn across with a bow.
*Ten\-stringed harp*: The *nebel asor* was some kind of stringed instrument that had ten strings; *asor* means “ten.” It’s unknown if it was more like a harp or a lute. It was used for worship (Psalm 33:2; 92:3; 144:9\).
Related to the Hebrew *nebel* is the Aramaic *picanteriyn*, translated as “harp” or “psaltery.” It is only mentioned in connection with the worship of Nebuchadnezzar’s statue (Daniel 3:5, 7, 10, 15\), so it’s probably the Babylonian version of the *nebel*. The Aramaic word *picanteriyn* and the Hebrew *psanterin* are related to the Greek *psalterion*.
*Trigon*: The Aramaic *sabbka* is also only referred to in the episode of Nebuchadnezzar’s statue. It seems to be a triangular\-shaped instrument, but we don’t know if that means a harp with two arms or a triangular lyre. The King James refers to it a “sackbut,” which is a type of trombone.
*Lyre*: The Aramaic *qiytharoc* is either a harp, lyre, or zither and is only mentioned in Daniel 3\. Like *picanteriyn*, *qiytharock* is a transliteration of the Greek, in this case, *qitaros*.
*Strings*: Finally, the Hebrew *men* means “part,” as in parting a chord into several strings. Some versions translate it as “strings,” while others say, “stringed instruments.” It is used only once in this context, in Psalm 150:4\.
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Who was Nahash the Ammonite?
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Answer
*Nahash*, a name that means “serpent,” is shared by possibly as many as four Ammonite individuals. However, it could also be the name of only one king.
The most well\-known mention of Nahash is in reference to the king of the Ammonites. He threatened Israel before [Saul](life-Saul.html) was king. In fact, the fear of Nahash is one of the reasons Israel demanded a king (1 Samuel 12:12\). He and his army attacked Jabesh\-Gilead, east of the Jordan, and besieged the city, forcing them to beg for surrender. Nahash told the citizens they had the choice between death by the sword and having their right eyes gouged out. According to Josephus, these cruel terms of surrender were the usual practice for him. Nahash gave the city seven days to decide. Jabesh\-Gilead reached out to the rest of the people of Israel for help. Their plea traveled throughout the land, and Saul, a herdsman at the time, responded by raising an army that decisively defeated Nahash and the Ammonites at Bezek (1 Samuel 11:1–11\).
A more complete explanation for Nahash’s actions was discovered in the [Dead Sea Scrolls](dead-sea-scrolls.html). An additional paragraph in 1 Samuel 11 says that Nahash conquered the tribal lands of Gad and Reuben, gouging out the right eye of all but 7,000 men who fled to Jabesh\-Gilead (Scroll 4Q51 Samuela).
The next mention of Nahash king of the Ammonites is his death, near the beginning of David’s reign. Second Samuel 10:1–2 says that [David](life-David.html) sent a message of condolence to Nahash’s heir, Hanun, because Nahash had shown David kindness. While the nature of this act of kindness is not explicitly mentioned, there is a tradition stating that, when David entrusted his family to the king of Moab (1 Samuel 22:3–4\), the Moabite king killed them all except one brother, who then found refuge with Nahash. Jerome explains that the goodwill between the Ammonite king and David was based on their common enemy—Saul. Josephus, however, wrote that King Nahash died when Saul defeated the Ammonites, which would make the Nahash David mourned a different person. It is not clear where Josephus—who lived 900 years after the fact—got his information.
Another possible Nahash is the father of Shobi the Ammonite, who provided food for David during his flight from Absalom (2 Samuel 17:27–29\). One scholar posits that Shobi was merely a member of the Ammonite royal family, whom David spared when he captured Rabbah, the capital of Ammon (1 Chronicles 20:1–3\). Thus, this Nahash was not a king of Ammon. Still, it is possible that Shobi was the son of the same King Nahash of 1 Samuel 11 and 2 Samuel 12 who had been kind to David, and Shobi returned the favor.
The name *Nahash* is also mentioned once in 2 Samuel 17:25: “Amasa was the son of Jether, an Ishmaelite who had married Abigail, the daughter of Nahash and sister of Zeruiah the mother of Joab.” First Chronicles 2:16 lists Abigail and Zeruiah as David’s sisters, so three possibilities exist within this one verse: 1\) *Nahash* is another name for Jesse; 2\) Nahash was Jesse’s wife; and 3\) Nahash was Jesse’s wife’s first husband, so Abigail and Zeruiah were David’s step\- or half\-sisters. Scholars who identify this Nahash with the king of the Ammonites say that the monarch was Abigail’s father by a wife or concubine who later married Jesse. Others think the mention of Nahash is an error in transcription, and the name does not belong in the verse at all.
If Nahash the Ammonite is the same person in each of these verses, he had a massive impact on the monarchy and the people of Israel. If the mentions of the name refer to three or four separate individuals, the impact of those men is no less great.
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What is an antitype in the Bible?
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Answer
In the Bible, an antitype is a fulfillment or completion of an earlier truth revealed in the Bible. An antitype in the New Testament is foreshadowed by a [type](typology-Biblical.html), its counterpart in the Old Testament.
Our terms *type* and *antitype* in this situation largely stem from the word *tupos* in the Greek New Testament. *Tupos* originally referred to the mark of a blow, like a stamp, and by extension was used to refer to a copy or image, a pattern, or, in many cases, a type. One might say that types have the stamp of the antitype.
One example of type and antitype in the Bible is seen in the theme of the two Adams. “For as in Adam all die, so also in Christ shall all be made alive” (1 Corinthians 15:22\). Here, Christ is the antitype, and Adam is the type. Just as death from sin entered the world through one man, Adam, and thus cursed all of humanity, life entered the world through one man, Jesus, and became available to all who would believe. The first Adam is the type fulfilled by the [second Adam](Jesus-second-Adam.html), Jesus.
Another example of type and antitype is the [bronze serpent](bronze-serpent.html) in the wilderness and the cross. When the Israelites spoke against God in the desert, He sent venomous snakes among them, and many were bitten and died. But upon the prayers of Moses, the Lord provided salvation. “And the Lord said to Moses, ‘Make a fiery serpent and set it on a pole, and everyone who is bitten, when he sees it, shall live.’ So Moses made a bronze serpent and set it on a pole. And if a serpent bit anyone, he would look at the bronze serpent and live” (Numbers 21:8–9\). This parallels and foreshadows the cross. “And as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, that whoever believes in him may have eternal life” (John 3:14–15\).
Sometimes in the Bible, types are referred to as “shadows” of antitypes (Hebrews 10:1\). In this way, one might think of the types in the Old Testament as shadows cast by their antitypes in the New Testament—sometimes distorted in scope and shape, but an indication of something to come.
One can find dozens of types and antitypes in the Scriptures. Often, New Testament writers point out these correlations with language we typically translate into English as “just as” paired with “so.” For example, “For just as Jonah was three days and three nights in the belly of the great fish, so will the Son of Man be three days and three nights in the heart of the earth” (Matthew 12:40\). Jonah’s time in the belly of the fish was a type of Jesus’ time in the tomb. Jesus is again the antitype of something in the Old Testament.
Types and antitypes can be people, events, ceremonies, objects, positions (e.g., the priestly office), or even places. The sacrificial lamb foreshadowed Jesus’ sacrifice, bondage in Egypt mirrored bondage to sin, and the flood of Noah is used by Peter as a metaphor for the waters of baptism (1 Peter 3:20–21\). Not all things in the Old Testament can be construed as a type, but the Bible does reveal that many elements in the Old Testament were meant as a prophetic foreshadowing of the antitypes to come.
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What does it mean that love is of God (1 John 4:7)?
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Answer
In 1 John 4:7–8, the apostle John returns to one of his favorite subjects—love: “Beloved, let us love one another, for love is of God; and everyone who loves is born of God and knows God. He who does not love does not know God, for God is love” (NKJV).
With these words, John launches an extended teaching on the importance of showing love (1 John 4:7–21\). He starts by clarifying that the believer’s ability to love comes from knowing God: “Anyone who loves is a child of God and knows God” (1 John 4:7, NLT).
The idea that “love is of God” (NKJV) can also be expressed as “love is from God” (ESV, NASB, CSB) and “love comes from God” (NIV, NLT). John explains that the source of all love is the divine nature of God. Love has its origin in God because [God is love](God-is-love.html) by His very essence.
John’s teaching reveals why love is essential in the believer’s life. Love is the litmus test of an authentic relationship with God. If we are indeed children of God through faith in Jesus Christ, we share in His nature (2 Peter 1:4\). God’s nature is love; therefore, we will exhibit love. Demonstrating Christian love confirms the reality of our spiritual life.
“No one has ever seen God,” states John, “but if we love each other, God lives in us, and his love is brought to full expression in us” (1 John 4:12, NLT). One Bible commentator defines the word *love* in this passage as “a consuming passion for the well\-being of others, and this love has its wellspring in God” (F. F. Bruce, *The Epistles of John*, Eerdmans Pub., 1983\). If we want to be like God, we will care deeply about the well\-being of others because God is love. Love is not only who God is but what He does: “God showed how much he loved us by sending his one and only Son into the world so that we might have eternal life through him” (1 John 4:9, NLT).
Only those born of God’s Spirit can love in the fullness of its expression, which is sacrifice: “This is how we know what love is: Jesus Christ laid down his life for us. And we ought to lay down our lives for our brothers and sisters” (1 John 3:16\).
By nature, human love is selfish and conditional. We love those who love us. We love people who are kind to us and who offer some benefit to us. But Jesus taught, “Love your enemies, do good to those who hate you, bless those who curse you, pray for those who mistreat you. If someone slaps you on one cheek, turn to them the other also. If someone takes your coat, do not withhold your shirt from them. . . . Do to others as you would have them do to you. If you love those who love you, what credit is that to you? Even sinners love those who love them. And if you do good to those who are good to you, what credit is that to you? Even sinners do that” (Luke 6:27–33\).
God’s love is [*agape*](agape-love.html)—self\-sacrificing and unconditional. *Agape* loves those who don’t deserve our love, those who disappoint us, mistreat us, reject us, and even hate us. And *agape* is only possible when it is born of God in our hearts. *Agape* love is of God, initiated by God: “For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life” (John 3:16\).
John wants us to love one another with *agape* because this is how God loves. Jesus instructed, “Love each other as I have loved you. Greater love has no one than this: to lay down one’s life for one’s friends” (John 15:12–13\). God illustrated what real love looks like by giving, serving, loving, and dying for us. He set the bar high for how we are to love others, especially our brothers and sisters in Christ.
God chose to reveal His love to the world through the way we love others. “Love each other,” commanded Jesus. “Just as I have loved you, you should love each other. Your love for one another will prove to the world that you are my disciples” (John 13:34–35, NLT). God’s love is made evident as we love one another. The world sees the love of God expressed through the way we live our lives and love others.
“Love is of God” means that the love we show to others emanates from Him, the source. Believers can love with God’s heart “because God’s love has been poured out into our hearts through the Holy Spirit, who has been given to us” (Romans 5:5\). God is the generator, the fountain, and the wellspring of our love for others. The love we show mirrors God’s love for us because it flows from His heart into ours and out to others.
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Why is church attendance / going to church important?
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Answer
Simply put, the Bible tells us we need to attend church so we can worship God with other believers and be taught His Word for our spiritual growth. The early church “devoted themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer” (Acts 2:42\). We should follow that example of devotion—and to the same things. Back then, they had no designated church building, but “every day they continued to meet together in the temple courts. They broke bread in their homes and ate together with glad and sincere hearts” (Acts 2:46\). Wherever the meeting takes place, believers thrive on fellowship with other believers and the teaching of God’s Word.
Church attendance is not just a “good suggestion”; it is God’s will for believers. Hebrews 10:25 says we should “not \[be] giving up meeting together, as some are in the habit of doing, but encouraging one another—and all the more as you see the Day approaching.” Even in the early church, some were falling into the bad habit of not meeting with other believers. The author of Hebrews says that’s not the way to go. We need the encouragement that church attendance affords. And the approach of the end times should prompt us to be even more devoted to going to church.
Church is the place where believers can love one another (1 John 4:12\), encourage one another (Hebrews 3:13\), “spur” one another to love and good works (Hebrews 10:24\), serve one another (Galatians 5:13\), instruct one another (Romans 15:14\), honor one another (Romans 12:10\), and be kind and compassionate to one another (Ephesians 4:32\).
When a person trusts Jesus Christ for salvation, he or she is made a member of the body of Christ (1 Corinthians 12:27\). For a church body to function properly, all of its “body parts” need to be present and working (1 Corinthians 12:14–20\). It’s not enough to just attend a church; we should be involved in some type of ministry to others, using the spiritual gifts God has given us (Ephesians 4:11–13\). A believer will never reach full spiritual maturity without having that outlet for his gifts, and we all need the assistance and encouragement of other believers (1 Corinthians 12:21–26\).
For these reasons and more, church attendance, participation, and fellowship should be regular aspects of a believer’s life. Weekly church attendance is in no sense “required” for believers, but someone who belongs to Christ should have a desire to worship God, receive His Word, and fellowship with other believers.
Jesus is the Cornerstone of the Church (1 Peter 2:6\), and we are “like living stones . . . being built into a spiritual house to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ” (1 Peter 2:5\). As the building materials of God’s “spiritual house,” we naturally have a connection with one another, and that connection is evident every time the Church “goes to church.”
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What does it mean that there is one mediator between God and man (1 Timothy 2:5)?
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Answer
A mediator is an official “go\-between” who acts as a link between two parties to reconcile their differences. The term literally means “one who stands in between.” In legal disputes, a mediator represents the interests of both parties, working as an intercessory agent to negotiate a settlement. In global conflicts, a mediator intervenes between opposing world powers to try to achieve peace.
The apostle Paul writes In 1 Timothy 2:5, “For there is one God and one mediator between God and mankind, the man Christ Jesus.” Humanity is born into sin (Psalm 51:5\). Sin is a problem because it stands in the way, blocking the relationship between humans and God. All people enter this world separated or estranged from the Holy God (Isaiah 59:2; Romans 5:10, 12\) and deserving of His wrath (Ephesians 2:3\). Romans 6:23 explains that the penalty for sin is [death](the-wages-of-sin-is-death.html), not only physical death but spiritual, eternal death (Revelation 20:11–15\).
Because of our sinful condition, human beings need a mediator to negotiate peace with God—and that person is Jesus Christ: “Since we have been made right in God’s sight by faith, we have peace with God because of what Jesus Christ our Lord has done for us” (Romans 5:1, NLT).
Scripture reveals Moses as mediator of the Old Testament covenant (Galatians 3:19; cf. Exodus 20:19, 21–22; Deuteronomy 5:5, 22, 23, 27, 31; Acts 7:38\). Moses entered God’s presence on behalf of the people of Israel. He drew near to God, speaking and interceding as their representative. Moses was God’s chosen mediator to lead the Israelites in the way of salvation through a relationship with God.
In the New Testament, Jesus Christ became the mediator of a [new, superior covenant](new-covenant.html): “But now Jesus, our High Priest, has been given a ministry that is far superior to the old priesthood, for he is the one who mediates for us a far better covenant with God, based on better promises” (Hebrews 8:6, NLT).
Jesus, God’s [incarnate Son](God-incarnate.html), is the perfect intermediary, better than Moses because He alone is appropriately qualified to be the one mediator between God and man. Only Jesus Christ is fully human and fully divine (John 1:1, 14; Hebrews 2:17\). As man and God, Jesus is uniquely equipped to represent both sides. He alone stands in the gap between God and man. He alone meets the righteous requirements of the law, opening the way into God’s presence once and for all through His death on the cross and resurrection to life (John 1:17; Hebrews 3:1–6; 9:15, 22; 10:10; 12:24\).
Only the sacrifice of the sinless, spotless Lamb of God could fully pay the ransom required to set people free from sin and eternal death. Jesus took our punishment on Himself, making it possible for us to experience forgiveness of sin and freedom from its destructive control.
*There is one mediator between God and man* means that Christ is the only way to God the Father. Jesus said, “I am the way and the truth and the life. No one comes to the Father except through me” (John 14:6\). If we want to experience peace with God and a restored relationship of joy in His presence, we must come “by the blood of Jesus, by a new and living way opened for us through the curtain, that is, his body” (Hebrews 10:19–20\).
Jesus Christ is the one mediator—the one and only Savior of the world (John 1:29; 1 Timothy 1:15\). There is no other go\-between. We come to God through faith in His Son, who is the only means of salvation. Religion cannot save us. Good works won’t make us right with God. Nothing but faith in Jesus Christ is sufficient to bridge the gap between sinful humanity and a Holy God.
As the one mediator between God and man, Jesus Christ now rules in the hearts of believers and “is at the right hand of God . . . interceding for us” (Romans 8:34, ESV). We can live in the secure knowledge that, in the end, Christ will put every enemy “under his feet,” including “the last enemy,” which is death itself (1 Corinthians 15:24–27\).
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What does it mean that a person who turns a sinner from their sin covers a multitude of sins (James 5:20)?
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Answer
The book of James reminds us that faith involves action (James 2:14–18\). One way believers express their faith in action is by working to win back other professing Christians who have lost their way: “My brothers and sisters, if any among you strays from the truth, and someone turns him back, let that person know that whoever turns a sinner from the error of his way will save his soul from death and cover a multitude of sins” (James 5:19–20, CSB).
James is speaking to fellow believers (“my brothers and sisters”) when he makes this promise: anyone who successfully turns a sinner from his sin covers a multitude of sins. “Covering sin” refers to the forgiveness of sin through the act of atonement. It means to put sin out of sight through the provision of a sufficient sacrifice. Psalm 32:1 says, “Blessed is the one whose transgressions are forgiven, whose sins are covered.”
When a wandering sinner turns from the error of his way back to the truth, that person is forgiven many sins. The word *turns* in James 5:20 indicates repentance from sin (see 2 Chronicles 6:24–25; Psalm 51:13; Luke 1:16\). Christ’s all\-sufficient sacrifice on the cross covers the sins of those who repent and receive His forgiveness (Luke 24:46–47\).
What might James mean by “a multitude of sins”? When a person comes to know Jesus Christ as Savior, every sin is forgiven, the entire quantity of sins, of which God is fully aware of every one. The sacrifice of the Lord Jesus Christ covers them all.
Our motivation behind winning back wanderers is love for those who are stumbling. “Above all, love each other deeply, because love covers over a multitude of sins,” states 1 Peter 4:8\. James wants Christians to look out for each other and encourage one another to remain steadfast in their commitment to Christ and obedience to God. If we see someone getting tangled up in sin, we ought to consider ways to lead that person to repent and seek God’s forgiveness.
James doesn’t tell us how to go about restoring the one who strays from the truth, but we can start with prayer for the sinner to repent (Ephesians 6:18; James 5:13–18\). We can also ask God to show us the best ways to support, encourage, and “spur one another on toward love and good deeds” (Hebrews 10:24–25; see also John 13:34–35\).
When a sinner [repents](how-to-repent.html), he is saved from spiritual ruin. For this reason, James 5:20 says, “Whoever turns a sinner from the error of his way will save his soul from death.” Sin is the great destroyer of lives. James explains that “sin, when it is full\-grown, gives birth to death” (James 1:15\). When a person persists in a lifestyle of sin, he will eventually experience eternal death and separation from God (Romans 6:16, 23; 8:13; Galatians 5:19–21\). Putting our faith in action to recover such a person is a worthwhile endeavor.
It’s essential to understand who James is talking about as “the sinner” here. James is writing about people who profess to know Christ. These are people who stray from the truth into doctrinal error and sin because they were never truly submitted to Christ’s lordship. They are like the seed thrown on [shallow or rocky soil](parable-sower.html) that withered with no root (Mark 4:1–9; Luke 8:4–8\). These wanderers never accepted the authority of God’s kingdom over their lives by confessing faith in Jesus Christ as Lord and Savior.
Jesus spoke of such people not as true disciples, but as those who are deceived: “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only the one who does the will of my Father who is in heaven. Many will say to me on that day, ‘Lord, Lord, did we not prophesy in your name and in your name drive out demons and in your name perform many miracles?’ Then I will tell them plainly, ‘I never knew you. Away from me, you evildoers!’” (Matthew 7:21–23\). When a Christian successfully turns a wandering sinner from his or her sin, covering a multitude of sins, that sinner is making a genuine conversion to faith in Jesus Christ.
Nevertheless, true believers can be enticed by Satan and entangled in sin (Hebrews 12:1\). God calls mature Christians to come alongside weaker brothers and sisters who are struggling with sin (1 Thessalonians 5:6–11, 14–22; Philippians 2:4\). If we can help them see the error of their way and turn from sin, they will avoid the devastation and destruction of a life of disobedience.
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Why am I held accountable for my sin when I didn’t ask to be born?
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Answer
Many parents have heard some version of “I didn’t ask to be born!” from their children. This comes up when the child objects to something like accountability or an unpleasant chore. Of course, the same logic never leads the child to politely refuse a gift, decline help, or give up their preferences. Logically, there’s an inherent self\-contradiction in the complaint that “no one asked if I wanted to be born.” Beyond that, the concept is irrelevant. Using the same standards applied to everything else, God is entirely justified for holding His creations accountable. And, as His creations, we should recognize the benefits of existence with as much clarity as the difficulties.
First, “asking to exist” is a contradiction in terms. If someone or something “asks,” that thing exists already. If it does not exist, it can neither accept nor dispute being created. In the strictest logical terms, saying, “I did not ask to be born,” is either irrational or obvious, but is in any case meaningless. [When we are conceived](life-begin-conception.html), we come to exist as living souls—there is no one to “ask” [prior to that](pre-existence-of-souls.html).
This is the brute fact of existence itself. Whether or not one is happy about existing, he still exists. What a person chooses to do with his or her existence is all that matters. Both Christian and non\-Christian philosophies have grappled with this issue and come to generally the same conclusion. In strident terms, we exist, so we must “cope with” existence. Even if we’d prefer to have never existed, we do exist, and that cannot be changed.
The book of Romans indirectly touches on the complaint “I didn’t ask to be born.” Speaking to those who object to [God’s sovereignty](God-is-sovereign.html), Paul says this:
But who are you, a human being, to talk back to God? Shall what is formed say to the one who formed it, “Why did you make me like this?” Does not the potter have the right to make out of the same lump of clay some pottery for special purposes and some for common use? (Romans 9:20–21\).
When we create something, we presume—correctly—the right to decide its purpose. No one “asks” a pot, a computer, or a painting for permission to be created. Nor do we assume the created thing has more authority than we do. As fallible people, we often struggle to remember that we are created beings, and God is our Creator. There is nothing contradictory or unfair about God holding us accountable for sin, “even if” we were not involved in beginning our own existence.
It's important to recognize that not all complaints about life are petty. Nor are they always childish or shallow. Some who wish they’d never been born are responding to intense personal tragedy and pain (see Job 3:1–3\). And yet, the same basic concepts apply. Further, even those grappling with horrific life circumstances were created by God for a purpose—and that purpose includes not only choice, but the potential for eternal happiness.
The other side of the “I never asked God to create me” argument is the benefits involved. Those who claim they did not want to be created always do so in the context of rejecting God’s morality, exclusive salvation, or an eternal hell. Yet being created also provides us the opportunity for eternal bliss (Deuteronomy 30:15; Acts 16:31\). All sin is a choice (1 Corinthians 10:31\), and those who choose to reject Christ’s offer of salvation (John 3:36\) are very much “choosing.” Responding to God’s judgment with, “I never asked for this choice,” is really to say, “I want to do things my own way and still get the results I want.”
There is no meaningful way for someone to “ask to be created.” That God alone decides when we start to exist does not remove our culpability when it comes to sin or salvation. The only way it could be [better for us to not have been created](Judas-saved.html) is if we choose to reject the One who created us. Rather than complain that we have a choice between eternal misery and eternal joy, we should rejoice that we have the opportunity for an unending existence with God.
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What can we learn from 1 John 4:7, “Beloved, let us love one another”?
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Answer
In 1 John 4:7–8, the apostle John instructs believers, “Beloved, let us love one another, for love is of God; and everyone who loves is [born of God](born-of-God.html) and knows God. He who does not love does not know God, for God is love” (NKJV). God is love (1 John 4:8\), and those who have been forgiven and saved by Him reflect His love. Believers will impact the world by showing others God’s love, and this must begin with the beloved heeding the instruction to love one another.
John addresses believers as the “beloved.” Calling believers “beloved” brings to mind God’s sacrificial love (John 3:16\). A believer acknowledges he is a sinner, realizes that Jesus took the penalty for his sins on the cross and then rose again, and puts his trust in Jesus alone for salvation (Acts 4:12\). He knows he is genuinely loved by God, and his life is transformed (2 Corinthians 5:17\). A believer receives the Holy Spirit at the moment of salvation along with a new capacity to love like Christ loves (Romans 5:5\).
Jesus taught His disciples, “A new command I give you: Love one another. As I have loved you, so you must love one another.” Then He added, “By this everyone will know that you are my disciples, if you love one another” (John 13:34–35\). People don’t naturally love with a godly, 1 Corinthians 13\-type of love. To love like that, there must be a change of heart. A distinguishing mark of a follower of Christ is a deep, sincere love for brothers and sisters in Christ. True believers love not only “with words or speech but with actions and in truth” (1 John 3:18\).
There are several “one another” commands in Scripture revealing what it looks like to love one another. Believers are called to be at peace with one another (Mark 9:50\), be of the same mind as one another (Romans 12:6; 15:5\), have patience with one another and forgive one another (Ephesians 4:32\), bear one another’s burdens (Galatians 6:2\), speak the truth to one another (Ephesians 4:25\), pray for one another (James 5:16\), and exhibit other qualities of the Spirit. Indeed, believers are called to love one another several times (John 13:34; 15:12, 17; Romans 13:8; 1 Thessalonians 3:12; 4:9; 1 Peter 1:22; 1 John 3:11; 4:7, 11; 2 John 5\) and are practically instructed on what that love looks like. It is this kind of sacrificial love that shows the world who God is in hopes that others will repent and experience God’s love and forgiveness.
Believers can obey God’s Word and love one another by the power of the Holy Spirit. A believer shows Christ’s unconditional, sacrificial, and forgiving love to fellow believers, but he does not stop there. He also shows the love of Christ to friends, family members, co\-workers, and even enemies (Leviticus 19:18; Matthew 5:43–48; Romans 13:10\). God’s love compels believers to [love one another](love-one-another.html).
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What does it mean to have spiritual life?
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Answer
The spirit is the immaterial part of humans that has the capacity to relate to God. Outside of Christ, a person is spiritually dead and is unable to relate to God (Ephesians 2:1–6; Romans 8:5–8\). But when a person puts his trust in Jesus Christ for the forgiveness of sin, the Holy Spirit enters him and gives that person spiritual life. Spiritual life refers to life lived in and with God from salvation through eternity. Spiritual life begins when we are [born again](born-again.html).
Before a person has spiritual life, he is a slave to sin (John 8:34\) and spiritually dead (Colossians 2:13\). Because of Adam’s disobedience in the Garden of Eden, every person is cursed with a sin nature, estrangement from God, and a predilection to live contrary to God’s will. Jesus is the only way to receive forgiveness for sin and to gain spiritual life (John 14:6; Acts 4:12\). He paid the penalty for sin for all who would believe in Him (Acts 16:31; John 3:16\), and He conquered death by rising from the dead. All who put their trust in Him for this salvation become spiritually alive. The apostle Paul tells believers, “For if you live according to the flesh, you will die; but if by the Spirit you put to death the misdeeds of the body, you will live” (Romans 8:13\). Living according to the flesh produces death, but living by the Spirit brings life.
When we put our faith in Jesus Christ’s death and resurrection, we pass from death to life. We are [regenerated](regeneration-Bible.html); our sins are forgiven, and we are spiritually reborn. We are no longer slaves to sin (Romans 6:18\). We can live for God. We have spiritual life. At the moment of salvation, the Holy Spirit enters the believer, and “the Spirit gives life” (John 6:63\). After a person is saved, the Holy Spirit guides him or her in a new spiritual life and produces godly character (John 16:13; Romans 8:14; Galatians 5:25\).
The spiritual life of a believer compels him or her to grow in the things of God and to apply God’s truth to life. The extent of growth in a person’s spiritual life is determined by the extent to which he allows the Holy Spirit to lead and control his life instead of living in the flesh. Our sin and disobedience grieve the Holy Spirit (Ephesians 4:30\) and hinder His work in our lives. Rather than bend to worldly influences, believers are exhorted to be [filled with the Spirit](Spirit-filled.html) (Ephesians 5:18\). A born\-again believer will continue to grow in his spiritual life by consistently and continually choosing to surrender to the work of the Holy Spirit.
True spiritual life is produced by the Spirit working in and through the believer. It is not produced by self\-effort, nor is it a life lived in gratification of the flesh. A born\-again believer who is controlled by the Holy Spirit will exhibit a consistent spiritual walk based on God’s Word and will demonstrate the [fruit of the Spirit](fruit-of-the-Holy-Spirit.html) in his character as he grows (Galatians 5:22–23\).
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Is being “red-pilled” a biblical concept?
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Answer
Early in the 1999 film *The Matrix*, the lead character is offered a choice between two pills. Taking the blue pill will leave him in blissful ignorance. If he takes the red pill, he will learn the hidden, disturbing truth—but he can never go back. He chooses the red pill and quickly learns his entire reality is a [simulation and prison](simulation-theory.html). To be “red\-pilled” has become slang for “seeing through” things like propaganda, conspiracy theories, and so forth. It’s usually a reference to awareness that defies existing control and authority. Most accurately, it refers to deliberate investigation of a topic, leading to a series of increasing revelations about “the truth.”
The term *red\-pilled* is relatively new, but the concept itself is not. In the 1990s, the television series *The X\-Files* used the tagline “The truth is out there,” implying that reality is not as people assume. The 1939 film *The Wizard of Oz* includes the famous line “Pay no attention to that man behind the curtain!” This likewise raised the idea of authority figures insisting on controlling lies that need to be seen through. An older expression is that of “pulling the wool over someone’s eyes,” which also implies confusion and deception. People encouraging others to see reality their way have often used expressions such as “wake up,” “snap out of it,” or “open your eyes.”
Not all uses of “take the red pill” or “being red\-pilled” are legitimate instances of revealing truth. The basic claim is a frequent defense of [conspiracy theories](conspiracy-theories.html): suggesting that those who accept the common explanation are living in willful or captive ignorance—those who see “the truth” have been freed. Therefore, those who disagree are simply “blue\-pilled” or wrong. Sorting these ideas out is complicated by the fact that official explanations are, at times, entirely wrong. Merely claiming to have seen “that man behind the curtain” is neither self\-confirming nor self\-refuting.
Most uses of “red pill” terminology are in heavily politicized issues. Scripture does not deal directly with such ideas. However, the Bible does touch on the idea of people being blinded to important realities. Jesus famously scolded the Pharisees for willingly ignoring what they already knew (John 5:39–40\). He pointed out that a person’s willingness to submit to truth was a key factor in their understanding His message (John 7:17\). The Bible also points out how coming to faith in Christ opens a person’s perception in ways that non\-believers cannot experience (1 Corinthians 2:14\). Those who reject Christ are said to have been “blinded \[in their] minds” (2 Corinthians 4:4\) by evil forces. Scripture even depicts those unaware of deeper truth as “sleepers” who need to “awake” (Ephesians 5:13–14\).
One could argue that “being red\-pilled” has some biblical basis. It’s valid in the sense that a person can be fooled by propaganda or blissful ignorance, overcome only by making a deliberate choice to investigate. That which is true is sometimes hated (Luke 6:22–23\) or ridiculed (1 Corinthians 1:18\) by the world at large. On the other hand, the Bible also warns strongly about chasing “foolish arguments” (2 Timothy 2:23\) or succumbing to myths that suit our preferences (2 Timothy 4:3–4\). Dismissing consensus primarily as a red pill/blue pill issue is a symptom of the very attitude that being “red\-pilled” is supposed to cure.
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How should a Christian respond to the ship of Theseus?
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Answer
The 2012 film *Ship of Theseus*, written and directed by Anand Gandhi, presents the ancient thought experiment of whether an object with all of its parts replaced is still the object. The philosophical conundrum was also brought up in Episode 9 of *WandaVision* in 2021\.
The ship of Theseus paradox was first posed by two Greek philosophers, Heraclitus and Plato. Recent variations include the “grandfather’s axe” question: if both the head and the handle of the ax have been replaced, is it still fundamentally grandfather’s axe?
A number of solutions to the paradox have been proposed. The one that seems to make the most practical sense is that, when all the original components of something have been replaced, it is no longer the original. Regarding the ship that Theseus sailed back to Athens, “preserved” for centuries by replacing the parts, it seems the most realistic answer is that it was no longer the original ship. Plank by plank, the real ship of Theseus was gradually replaced by a replica.
To illustrate, if the wheel of the ship of Theseus were the original, one could say, “This is the wheel by which Theseus steered the ship.” But, once the wheel is replaced, that is no longer true. It may be the same size and shape as the original, but it’s not the one on which Theseus placed his hands. So, when all the parts of Theseus’ ship had been replaced, it was no longer the ship on which Theseus sailed.
The question takes on importance in copyright law and legal naming rights. The English progressive rock band Yes was formed in 1968, but all the original members have been replaced with other musicians. Is it still the band Yes? It has the same name but not the same members. Legally, they have secured the rights to the name and perhaps the music catalog, but it is fundamentally a different band.
The ship of Theseus problem raises interesting ethical concerns that center on the questions of permanence and identity. Does a human continue as an individual if all his or her failing parts are replaced? Is he or she still the same person? Or is there a point where enough parts have changed that the original person is lost?
When science becomes king and [secular humanism](secular-humanism.html) is embraced, as is the case in Western culture, people lose the sense of transcendence, the recognition that there is something beyond the physical world. Without a sense of transcendence, the world becomes “flat”; people no longer view the world as an environment in which to flourish but as an object to be managed, used, and consumed. Creation loses its beauty, and the people in it lose the sense of enchantment that God intends for us to have.
When people see themselves as nothing more than a collection of interchangeable parts, the world takes on a black\-and\-white tone, and each person seems to be simply a biological organism to be cultivated and managed. Morals, ethics, justice, art, and imagination become aberrations of the evolutionary process and are untethered to anything outside of ourselves. With a worldview devoid of spirituality, people lose their sense of transcendence and turn to technology to fill the void.
Humans have a longing for something beyond the physical and finite, something beyond the mundane that can’t quite be grasped. The fourth\-century theologian [Augustine](Saint-Augustine.html) recognized this longing when he wrote, “You, God, have made us for yourself, and our hearts are restless until they can find rest in you.” We are made in God’s image. Even as they sacrifice the wonder of the supernatural on the altar of materialism, rationalism, and empirical science, people long to fill a built\-in, deep desire for purpose, meaning, and permanence.
There are some who look to technology to provide permanence and even “eternal life,” of a sort. Some dream of “uploading” one’s mind or consciousness into a virtual reality and existing forever as a virtual human being. As futurist Ray Kurzweil puts it, “Our identity will be based on our evolving mind file. We will be software, not hardware. As software, our mortality will not depend on the survival of the circuitry but through taking care to make frequent backups” (*The Age of Spiritual Machines*, Penguin Books, 1999, cited in Gould, P., *Cultural Apologetics*, Zondervan, 2019, p. 89\). Obviously, such thinkers’ solution to the ship of Theseus paradox is that most of our parts can be dispensed with.
Technological offers of transcendence appeal to our deepest longings, but they fail because they don’t help us see and delight in the real world for which we were made. We are more than just a body, and we are more than just a mind or soul. We are comprised of body and soul\-spirit, and we are designed both to live in a physical world and commune with a spiritual God. But can humans ever escape the temporary nature of physical existence? If the answer is based on human technology and a world of materialism that continues on ad nauseam, the answer is “no.”
But if the answer is based in the Christian worldview of a transcendent Creator who promises to replace our mortal bodies one day with a body fit for eternity, then the answer is a resounding “yes.” At the heart of the gospel is the promise of life over death, permanence over the temporal. We live in a world where the curse of death is active every minute of every day. But the gospel is the good news that death and its sting, sin, were conquered by Jesus on the cross.
Jesus told Martha after her brother’s death, “I am [the resurrection and the life](resurrection-and-life.html). Whoever believes in me, though he die, yet shall he live, and everyone who lives and believes in me shall never die” (John 11:25–26, ESV). Earlier, Jesus had told Nicodemus, “Whoever believes in the Son has eternal life” (John 3:36\). These promises proved true when Jesus walked out alive from His tomb.
We will continue to live in a fallen world where death is a certainty until Christ returns. Can we prolong our lives with medical science? Yes, to an extent. Medications, surgeries, and replacement organs are wonderful advances of technology. But they’re not the final answer, and the danger of thinking they are can only lead to a false sense of peace that will never satisfy.
The Christian answer to the ship of Theseus paradox is “yes”—with caveats. God promises the [resurrection of the body](resurrection-body.html). Our “lowly bodies” will be “like \[Christ’s] glorious body” (Philippians 3:21\). Our resurrected bodies will spiritual, imperishable, and raised in glory and power (1 Corinthians 15:42–44\). We will be different, yet the same. Each one of us will be the same person, but perfected, living without sin in a body that will never experience sickness, decay, deterioration, or death (1 Corinthians 15:54; Revelation 21:4; 22:3\). In the eternal state, we will reflect the glory of the Son and the perfection of the image of God we were always intended to display.
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How is Jesus a rock of offense (1 Peter 2:8)?
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Answer
The Bible refers to Jesus as a rock in relation to both believers and unbelievers. To those who put their faith in Him, He is the rock upon which they build their lives (Matthew 7:24–29; 16:13–20\). As the solid foundation of the Christian life, Jesus is our rock of salvation (2 Samuel 22:47\). But Jesus is a rock of offense to unbelievers. He is a stone that causes non\-believers to trip and fall to their own ruin. A person can either put his faith in Jesus Christ and receive life eternal or [stumble over Him](stumbling-stone.html) and face eternal judgment.
The term *rock of offense* is found in 1 Peter 2:7–8:
“Therefore, to you who believe, He \[Jesus] is precious; but to those who are disobedient,
‘The stone which the builders rejected
Has become the chief cornerstone,’
and
‘A stone of stumbling
And a rock of offense.’
They stumble, being disobedient to the word, to which they also were appointed” (NKJV).
Peter’s illustration of Jesus as a rock of offense to unbelievers is drawn from Isaiah 8:14\. The apostle Paul also quoted this Old Testament passage to show that Israel’s unbelief in the past had continued into the present (Romans 9:32–33, ESV). Israel had rejected the Lord in the days of Isaiah just as the Jewish people of the first century rejected Jesus Christ.
*Rock of offense* literally means “stumbling block.” Anyone who rejects Jesus Christ stumbles and falls over who He is by refusing to see or acknowledge that He is the foundation of spiritual life and relationship with God. The Jews stumbled over their Messiah, so much so that they crucified Him. Paul said he would “preach Christ crucified” even though his message was “a stumbling block to Jews” (1 Corinthians 1:23, ESV). The Jews were expecting a mighty king figure who would overthrow Rome and establish His kingdom on earth. Instead, they encountered in Jesus a lowly servant who would suffer and die.
“They stumble because they do not obey God’s word, and so they meet the fate that was planned for them” (1 Peter 2:8, NLT). Here Peter explains why unbelievers stumble over the cornerstone—because they disobey the Word of God. They refuse to believe the gospel message. They aren’t accidentally stumbling over the rock of offense as people sometimes trip and fall while walking. Peter speaks of willful rebellion. They do not want to submit to God as the Lord over their lives. Thus, if someone rejects Christ, that person’s refusal becomes his own undoing.
Peter comforted his readers by showing that this rejection of Jesus was predicted long ago in the Old Testament and was part of God’s sovereign plan. Those who crucified Jesus had served God’s purpose: “For Herod Antipas, Pontius Pilate the governor, the Gentiles, and the people of Israel were all united against Jesus, your holy servant, whom you anointed. But everything they did was determined beforehand according to your will” (Acts 4:27–28, NLT). Despite their rejection and stumbling over the rock of offense, their actions worked to put God’s chief cornerstone in place.
In a parable, Jesus revealed that He was God’s chosen cornerstone (Luke 20:17\) and warned that God’s judgment would fall on all unbelievers who reject Him: “Everyone who stumbles over that stone will be broken to pieces, and it will crush anyone it falls on” (Luke 20:18\). Those who deny Christ will come under God’s judgment since the Lord has determined that people will either stand or fall based on whether or not they believe in Jesus. Christ is the only way of salvation; to stumble and reject Him is to send oneself to destruction:
“For Jesus is the one referred to in the Scriptures, where it says,
‘The stone that you builders rejected
has now become [the cornerstone](Jesus-Christ-cornerstone.html).’
There is salvation in no one else! God has given no other name under heaven by which we must be saved” (Acts 4:11–12, NLT, see also John 3:16; 14:6; Romans 5:1–2\).
To God the Father, Jesus Christ is the living stone, chosen and precious (1 Peter 2:4\). To believers, He is our dependable rock of salvation (Psalm 18:2\). To the unbelieving world, Jesus is the rejected rock of offense that causes them to stumble. Sadly, far too many people, both the religious and the worldly, continue to trip over Him today.
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How is the Bible unique?
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Answer
One way in which the Bible is unique from other religious books is that it is the most popular book in the world despite a considerable amount of opposition waged against it. It has long been named the bestselling and most distributed book of all time. The [Gideons International](Gideons-International.html) has distributed over 2 billion copies of the Bible and New Testaments since 1899 (www.gideons.org/about, accessed 8/11/21\). In addition, the United Bible Societies distributed 160 million complete Bibles from 2010 to 2014 and 428 million Scripture portions in 2014 alone (https://ministry.americanbible.org/bible\-distribution, accessed 8/11/21\). The *Guinness Book of World Records* estimates that the Bible has been printed over 5 billion times (www.guinnessworldrecords.com/world\-records/best\-selling\-book\-of\-non\-fiction, accessed 8/11/21\).
The uniqueness of the Bible extends beyond its wide distribution, however. In many ways, the Bible is more than just another book.
**The Bible is unique in authorship.** Although the Holy Spirit is ultimately the author of Scripture (2 Peter 1:21\), He used many human authors to compile the 66 books of the Bible. Around forty different human writers in the span of about 1,500 years were involved in the collection of Scripture. These writers came from different time periods, backgrounds, occupations, and geographical locations. The writers include kings, prophets, fishermen, shepherds, servants, priests, and a physician. This broad authorship explains the variety of writing styles. There is also a plethora of genres in the Bible, including poetry, prose, narrative, prophecy, and letter\-style writing. The different authors and writing styles make the Bible unique from other religious books, and it’s stunning to realize that the entire canon of Scripture shares a common theme—God’s salvation of mankind—and points to a central character—Jesus Christ.
**The Bible is unique in content.** Numerous religious texts teach good morals and righteous ways of life. Unlike other religious texts advocating good works to please an unreachable god, the Bible uniquely teaches that salvation is a gift from God that does not require human works (Ephesians 2:8–9\). Whereas other religious books present a set of rules and regulations to follow, the Bible presents freedom in Christ (John 8:36\). The Bible reveals that Jesus is God (John 1:1\) and that He saves us through His death and resurrection (1 Corinthians 15:1–4\). No other sacred book claims that a religious leader rose from the dead (Matthew 28:5–7; Luke 24:5–6; John 20:20; 1 Corinthians 15:4–8\). The God of Scripture is not a far\-off, uncaring god but the Creator of all things who is intimately involved in the lives of His creation (Psalm 139:7–12; Acts 17:25–27\). No other religious text gives the assurance of eternal life (John 3:16\). No other religion’s book is without error or flaw, but the Bible is inerrant and [infallible](Bible-infallible.html) (see 2 Timothy 3:16; 1 Thessalonians 2:13\).
The Bible is also unique from other religious books in that it contains prophecy. In fact, by one count, about 27 percent of the Bible is predictive (Payne, J. B., *The Encyclopedia of Biblical Prophecy*, Baker Pub. Group, 1980, p. 675\). This means that, when written, over one fourth of the Bible—more than one in four verses—was prophetic. Hundreds of the Bible’s detailed prophecies have come true in literal fashion. No other religious book contains prophecy to this extent.
**The Bible is unique in its language of writing.** Most books are written in one language. For instance, the [Quran](what-is-the-Quran.html) of Islam was written completely in Arabic, Hinduism’s [Vedas](Vedas.html) were composed entirely in Sanskrit, and the Book of Mormon was written entirely in English. In contrast, the Bible’s authors used three different languages: Hebrew, Aramaic, and Greek.
**The Bible is unique in its compilation.** The Old Testament Scriptures were written as the prophets of God received God’s word, with little to no reliance on oral history. The New Testament Scriptures were written by eyewitnesses to the events soon after the events took place, within the first century. The manuscript evidence for the New Testament is overwhelming. There are at least 5,300 Greek, 10,000 Latin, and 9,000 miscellaneous copies of the New Testament extant today. This is in stark contrast to other ancient works, such as Aristotle’s *Poetics*, which only has five manuscripts preserved dating over a thousand years *after* the original was written. The Quran has very few early manuscripts, as the process of recording the Quran was controlled by Islamic leaders who burned any copies that contained variant readings. The Hindu Vedas were passed down orally over thousands of years before being written down.
**The Bible is unique in its results.** God uses His Word, the Bible, to bring about the results of His choosing (Isaiah 55:11\). One of those results is changed lives. Countless people give testimony around the world of freedom from substance abuse, destructive lifestyles, lying, stealing, habitual anger, etc., due to their following biblical principles and their faith in Jesus Christ.
Unique among all religious texts, the Bible stands alone in presenting Jesus Christ, God’s one\-and\-only Son, as the only way to salvation: “Jesus answered, ‘I am the way and the truth and the life. No one comes to the Father except through me’” (John 14:6\). Truly, there is no other book like the Bible.
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What is the Process Church of The Final Judgment?
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Answer
The Process Church of the Final Judgment was founded by former [Scientologists](scientology-Christian-cult.html) in 1960s London. The group’s beliefs were a jumble of [Dianetics](Dianetics.html), paganism, nominal Christianity, and pre\-[New Age](new-age-movement.html) ideals. Much of this was inspired by experiences with hallucinogenic drugs. Central to the Process Church creed was the idea that Christ, Lucifer, Satan, and Jehovah were the four main aspects of human personality. The group never numbered more than few hundred, despite moving around the world and publishing a magazine. After a split in 1974, the remaining members leaned more heavily into Christian beliefs. The group then cycled through various names involving the word *Foundation* before—bizarrely—becoming a non\-religious dog rescue in Utah.
Were it not for nostalgia for hippie culture, rumors, and tabloid journalism, it’s likely no one today would remember the Process Church of the Final Judgment. A series of murders committed by the Manson Family cult in the late 1960s captured wide attention. The Process Church interviewed Charles Manson while he was in prison. Rumors circulated that Manson’s cult was inspired by The Process, in part because Manson made comments to that effect to police. While no such link was ever established, the association greatly damaged the group’s reputation, and the Process Church eventually collapsed.
Conspiracy theories and legends about the 1960s and 1970s, as well as modern documentaries such as *Sons of Sam*, have continued to suggest that The Process Church of the Final Judgment was connected to Satanic murders. No such link has been proven, and it’s likely none existed. All in all, the group’s spiritual impact was negligible, and they are more remembered for aesthetics and urban legends than for any meaningful religious contributions.
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What does it mean that “at your right hand are pleasures forevermore” (Psalm 16:11)?
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Answer
The theme of Psalm 16 centers on entrusting one’s self to God’s care and walking closely with Him. In one way or another, the psalmist seems to say with every line, “Lord, you mean everything to me.” [David](Psalms-David.html), the author of the psalm, ends with this declaration of eternal trust in the goodness of God: “You make known to me the path of life; in your presence there is fullness of joy; at your right hand are pleasures forevermore” (Psalm 16:11, ESV).
David acknowledges that God’s providence keeps him on the path of life, even beyond the grave. He says, “You will not abandon me to the realm of the dead, nor will you let your faithful one see decay” (Psalm 16:10\). In the security of God’s presence, David experiences complete joy. Then he makes this curious statement: “At your right hand are pleasures forevermore.”
The [*right hand*](right-hand-God.html) is a term used metaphorically in Scripture to speak of God’s strength and power: “Your right hand, LORD, was majestic in power. Your right hand, LORD, shattered the enemy” (Exodus 15:6, see also Exodus 15:12; Psalm 18:35; 20:6; 63:8; 98:1\). God’s right hand guides and sustains His people in times of need (Psalm 139:10\). To be “at the right hand of God” is to inhabit a place of great honor and blessing (Psalm 45:9; 110:1\). The Lord Jesus Christ now reigns in glory “at the right hand of God” (Mark 14:62; Acts 2:33; Hebrews 1:3; Colossians 3:1\) and intercedes for those He has redeemed (Romans 8:34\). In the early church, believers extended “the right hand of fellowship” to offer a warm greeting and as a sign of acceptance and mutual comradery (Galatians 2:9\).
When David said, “At your right hand are pleasures forever,” he was expressing trust in the knowledge that his life was eternally secure in the glorious presence of his all\-powerful God. He was thinking beyond life on earth to everlasting life—resurrection life—in eternity. For this reason, on the [Day of Pentecost](Pentecost-Sunday.html), the apostle Peter cited David’s words (Psalm 16:8–11\) and interpreted them as a prophecy of Jesus Christ’s resurrection from the dead (Acts 2:25–31\). Paul also quoted Psalm 16:10 at Antioch (Acts 13:35–37\) as a reference to the Lord’s resurrection.
David’s confidence in God touched every aspect of his life, extending beyond mortality. He did not fear the end (Psalm 23:4\) because he trusted that not even death could interrupt the joy and pleasure of intimate fellowship with His Lord.
All the more, Christians today can say to God, “At your right hand are pleasures forevermore,” because we have the complete revelation of Christ’s resurrection and our participation in it (Romans 6:9; 8:11; 1 Corinthians 15:20, 50–57; 6:14\). We know that Jesus Christ triumphed over death (Luke 24:6; Revelation 1:18\). Christ’s death and resurrection utterly changed the realities of life and death for all who believe in Him (Hebrews 2:14\). Jesus lived to die and died to live again. Now He lives so that we can partake of His life forever (Matthew 20:28; John 3:16; 10:17, 28; 14:3, 19\).
Christ’s “path of death” opened up the “path of life” for us (John 14:6; 1 John 5:11–12\). And because we belong to Him, we too will enjoy the pleasures of God’s presence for all eternity (Colossians 3:1–4; 2 Corinthians 5:8; Philippians 1:23\) where no one can rob us of our joy (John 16:22\).
When we are “at God’s right hand,” we are near to Him—so close that God needs only to extend His right hand that we might partake of the inexhaustible store of His abundant gifts and blessings. In the closeness of His presence, we are honored and privileged to enjoy His love, companionship, care, power, and protection.
The pleasures of this world are fleeting (Hebrews 11:25\), but the complete joy of close fellowship in God’s presence endures forever: “Those who have been ransomed by the LORD will return. They will enter Jerusalem singing, crowned with everlasting joy. Sorrow and mourning will disappear, and they will be filled with joy and gladness” (Isaiah 51:11, NLT; see also Isaiah 35:10; Zephaniah 3:17; Revelation 7:15–17\).
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What does the New Testament say about music?
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Answer
By the time of the New Testament, [synagogues](what-is-a-synagogue.html) had become a common local fixture. This meant the typical worship experience did not include professional temple musicians, and the music became downscaled. Instead of a temple choir, services typically had a single layman cantor. After the destruction of the temple in AD 70, Jews no longer used instruments in the synagogues, in part as a form of mourning and in part as a way of distinguishing themselves from pagan worship practices.
The New Testament mentions instruments in the context of celebrating (Luke 15:25\) and mourning (Matthew 9:23\) but not for worship in the church or synagogue. The early church more regularly used singing for both praise and training.
**Passages**
The only instruments specifically mentioned as being played in the New Testament are flutes at Jairus’ daughter’s wake (Matthew 9:23\), harps played by the 24 elders before God’s throne (Revelation 5:6\) and the tribulation saints (Revelation 15:2\), and the trumpets that herald some end\-time events, including the rapture (1 Corinthians 15:52\). The other references to musical instruments in the New Testament are either metaphors or descriptions of sounds. Metaphors include the uselessness of a harp, pipe, or trumpet that can’t be heard (1 Corinthians 14:7–8\) and a comparison of John the Baptist’s asceticism to Jesus’ freedom to eat and drink (Matthew 11:17\). Descriptions of musical sounds include a sound from heaven introducing the new song of the 144,000 (Revelation 14:2\). At Babylon’s destruction, harpists, pipers, trumpeters, and other musicians will no longer be heard (Revelation 18:22\). In the parable of the Prodigal Son, the older son hears music at the celebration for the younger son’s return (Luke 15:25\).
The trumpet deserves special mention. Several voices are compared to a trumpet, including God’s at Mt. Sinai (Hebrews 12:19\) and the voice that tells the apostle John to write what he sees (Revelation 1:10; 4:1\). Even the literal sounding of a trumpet is a symbol for the announcement of an event. In one case, Jesus uses the term to admonish people not to announce when they give to the poor (Matthew 6:2\). The other uses are heralding events of the end times, whether the rapture (1 Corinthians 15:52; 1 Thessalonians 4:16\), Jesus’ second coming (Matthew 24:31\), or the seven trumpets of the tribulation judgment (Revelation 8:2, 6, 13; 9:14\). It’s not clear if these are literal trumpets or some other kind of heavenly herald.
References to singing are more commonly literal in the New Testament. Still, there are only two descriptions of people actually singing: Jesus and the disciples at the end of the Last Supper (Matthew 26:30\) and Paul and Silas in the Philippian jail (Acts 16:25\); Jesus perhaps metaphorically sings in Hebrews 2:12\. The other references are mostly instructions *to* sing (Ephesians 5:19; Colossians 3:16; James 5:13\). Paul also metaphorically mentions the Gentiles singing praises to God (Romans 15:9\). In the future, the four creatures and the 24 elders (Revelation 5:9\) and the 144,000 (Revelation 14:3; 15:3\) will sing.
**Instruments**
Harp: The *kithara* or *cithara* is translated “harp” or “lute” (1 Corinthians 14:7; Revelation 14:2; 18:22\). A U\-shaped bow holds up a crosspiece; some harps have a sound box on the bottom. Strings descend from the crosspiece to the bottom of the bow or box. In secular literature and art, the god Apollo is often presented playing one. A *kitharodon* is someone who plays a *kithara*.
Pipe: *Aulos* is sometimes translated “flute,” but “pipe” is more accurate (Matthew 11:17; 1 Corinthians 14:7; Revelation 18:22\). The *aulos* is similar to a modern oboe—it is double\-reeded and played vertically (not horizontally like a flute). *Auleton*, or *aulos*\-players, often played two pipes at a time.
Trumpet: *Salpinx* is translated “trumpet” or “bugle.” It was a long, straight, metal pipe with a bell on one end and a bone mouthpiece on the other. The name comes from the word for “reverberate.” It is more of a straight bugle than a trumpet, as it has no valves. Some countries still use “heralds’ trumpets” to provide fanfare for royalty.
**Singing**
Singing and songs are mentioned in the New Testament more regularly than instruments.
Songs: Most generally, songs (Gr. *ode*) are sung by the four creatures, the 24 elders, and the 144,000 in Revelation (Revelation 5:9; 14:3; 15:3\).
Dirge: Jesus compares His ministry to John the Baptist’s by quoting lyrics from an unknown song in Matthew 11:17\. Jesus’ ministry is similar to the sound of cheerful pipes while John’s is like a *threneo*—a “lament” or “dirge.”
Psalm: To *psalleto* is to sing *psalmos* or “songs of praise.” James exhorts believers to sing psalms when feeling joyful (James 5:13\). Paul tells the churches to teach and exhort each other with psalms (Ephesians 5:19; Colossians 3:16\) as long as the singing is mindful and not chaotic (1 Corinthians 14:15–16\).
Hymn: [Hymns](what-are-hymns.html) (Gr. *hymnos*) are songs that give praise, honor, or thanksgiving to God. Jesus and the disciples sang a hymn at the end of the last supper (Matthew 26:30\), and Paul and Silas sang while in the Philippian jail (Acts 16:25\). Hymns are mentioned with psalms in Paul’s instruction to exhort other believers with music (Ephesians 5:19; Colossians 3:16\).
**Instruction**
In the days of the early church, hymns acted as a kind of proto\-creed. Churches used hymns to teach and remember theology. The New Testament records six such possible hymns:
Ephesians 2:14–16: An explanation that Jesus’ sacrifice reconciled Gentiles and Jews into one church.
Philippians 2:6–11: A description of God the Son’s humility and [*kenosis*](kenosis.html) when He took on human form.
Colossians 1:15–20: A description of God the Son as the supreme authority and the One who reconciles believers.
1 Timothy 3:16: A synopsis of Jesus’ work that brings us godliness.
Hebrews 1:3: A short summary of God the Son’s relationship to God the Father.
1 Peter 3:18–22: A comparison of Jesus’ death and resurrection and the Christian’s water baptism.
**Conclusion**
Although musical instruments are not specifically mentioned as being played in a worship setting in the New Testament, neither are they forbidden. In fact, the absence of instruments is identified with great destruction (Revelation 18:22\). Singing does take precedence in the New Testament as it is a convenient and effective way to teach and remember the truths related to Jesus’ coming, crucifixion, resurrection, and return. But there’s nothing wrong with using instruments with singing.
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What does it mean that “I will lie down and sleep in peace” (Psalm 4:8)?
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Answer
King David was no stranger to adversity and persecution. Yet, even at the end of a long and troubling day, David was able to declare, “I will lie down and sleep in peace, for you alone, O LORD, make me dwell in safety” (Psalm 4:8\).
The dominant theme of Psalm 4 is the quiet assurance of [God’s sovereignty](God-is-sovereign.html) amid life’s hardships and storms. It is considered an “Evening Psalm,” traditionally offered to God as a prayer to close the day. Its companion, Psalm 3, is an early morning supplication containing similar words of trust: “I lie down and sleep; I wake again, because the LORD sustains me” (Psalm 3:5\).
David penned Psalm 4 during one of the most painful episodes of his kingship—his son Absalom’s rebellious conspiracy and uprising (2 Samuel 15—18\). In desperation, David called on the Lord to hear his prayer and give relief from his distress (Psalm 4:1\). God answered David’s prayer by filling his heart with abundant joy, more than a farmer might feel when his crops abound with plenty (Psalm 4:7\).
In addition, the Lord quieted David’s anxious heart, allowing him to lie down and sleep in peace (Psalm 4:8\). David practiced the same discipline the apostle Paul taught believers: “Do not be anxious about anything, but in every situation, by prayer and petition, with thanksgiving, present your requests to God. And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus” (Philippians 4:6–7\).
None of us are immune from difficulty in this life. But to all believers who trust God by calling out to Him in prayer, He promises to transform anxiety into peaceful assurance. As the “Prince of Preachers,” [Charles H. Spurgeon](Charles-Haddon-Spurgeon.html), eloquently expressed, “The sovereignty of God is the pillow upon which the child of God rests His head at night, giving perfect peace” (quoted by Lawson, S., *Psalms 1—75*, Vol. 11, Anders, M., ed., Holman Reference, 2004, p. 33\).
Only the sovereign God who reigns supreme over the universe can cause our troubled and fearful hearts to rest in genuine peace. Only the Lord’s supernatural, serene contentment allows us to sleep through the night even in the fiery furnace of adversity.
David’s prayer life overflowed from a close and vibrant relationship with the living God. He was confident God would hear him in his day of trouble (Psalm 50:15\). David’s trust was based on God’s love. First John 4:18 informs, “There is no fear in love. But perfect love drives out fear.” David knew from experience that the Lord “grants sleep to those he loves” (Psalm 127:2\).
David could lie down and sleep in peace because the Lord made him “dwell in safety.” The word for “safety” in the original language means “freedom from anxiety and fear.” David’s heart inhabited a place free of panic and worry. The Lord had become David’s “refuge and strength, an ever\-present help in trouble”; therefore, he did not “fear, though the earth give way and the mountains fall into the heart of the sea” (Psalm 46:1–2\).
Our joy, contentment, and peace depend not on our circumstances but on the sustaining provision and protection of the Lord (Nehemiah 8:10; Romans 14:17; 15:13; Philippians 4:11–13\).
If you have trouble falling (or staying) asleep and want to testify like David, “I will lie down and sleep in peace,” consider meditating on Psalm 3:5 and 4:8 before going to bed. Another remarkable promise to commit to memory is found in Proverbs 3:24: “When you lie down, you will not be afraid; when you lie down, your sleep will be sweet.” Allow the truth of God’s Word to saturate your mind and comfort your heart as you trust in Him. And remember, prayer is your most powerful resource in times of distress. Take your requests to the Lord, and then let His supernatural peace flood your soul with quiet reassurance that surpasses human understanding.
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What does it mean that God is our dwelling place (Psalm 90:1)?
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Answer
Psalm 90, the only psalm attributed to [Moses](life-Moses.html), is titled “A Prayer of Moses, the Man of God.” The prayer opens with these words: “Lord, you have been our dwelling place throughout all generations” (Psalm 90:1\). Considering the forty years (or one third of his life) Moses spent wandering in the wilderness with no fixed dwelling place, it’s no wonder he would say, “Lord, through all the generations you have been our home!” (NLT).
The word translated “dwelling place” in the original Hebrew language means “refuge, shelter from danger or hardship, habitation.” Many of the psalms describe God in similar terms: “Because you have made the LORD your dwelling place—the Most High, who is my refuge—no evil shall be allowed to befall you, no plague come near your tent” (Psalm 91:9–10, ESV). “You are my hiding place,” says Psalm 32:7 of the Lord, “You will protect me from trouble and surround me with songs of deliverance.” Psalm 71:3 declares, “Be to me a rock of habitation to which I may continually come” (NASB95\).
The concept of God as our dwelling place expresses the stability, dependability, and eternal constancy of God. Perhaps better than most, Moses understood and could accurately communicate the permanence of God in the believer’s life. Moses continued the portrayal in Psalm 90:2, “Before the mountains were born or you brought forth the whole world, from everlasting to everlasting you are God.” God is our fixed address for all of time and eternity.
Moses uttered this assurance again to the people of Israel as they were about to enter the Promised Land: “The eternal God is your dwelling place, and underneath are the everlasting arms” (Deuteronomy 33:27, ESV). Moses wanted the people to comprehend that God Himself had always been and would always be their permanent, immovable, unshakeable, eternal home. The Lord was their place of shelter and refuge, and His everlasting, all\-powerful arms would forever be under them to uphold and carry them through life.
Describing God as our dwelling place is also a picture of the unbroken, intimate fellowship God desires to have with His people. He longs to bring us home, near to Himself, so we can dwell in His courts and “be satisfied with the goodness” of His house and the holiness of His temple (Psalm 65:4, ESV). He wants our desire to match His own so that we might pray like David, “One thing I ask from the LORD, this only do I seek: that I may dwell in the house of the LORD all the days of my life, to gaze on the beauty of the LORD” (Psalm 27:4\).
David loved being in God’s presence (Psalm 26:8\). He often prayed, “I long to dwell in your tent forever and take refuge in the shelter of your wings” (Psalm 61:4\). Like the Lord’s “dwelling place,” “refuge,” or “house,” His “tent” is a symbol of His presence and protection. Only God’s children can say to Him, “Surely your goodness and love will follow me all the days of my life, and I will dwell in the house of the LORD forever” (Psalm 23:6\).
Today we experience the richness of God’s presence through a relationship with Jesus Christ (John 6:51–58; 15:1–17\). Jesus came to dwell among us so that we might live with God forever (John 1:14\). Before we accepted Christ as Savior, we were living far apart from God (Ephesians 2:12\). But once we were united with Christ, we were “brought near by His blood” (Ephesians 2:13\). Through His death on the cross, Jesus Christ provided “access by one Spirit to the Father” (Ephesians 2:18\).
Now and forever, true believers can experience God as our dwelling place, enjoying the fullness of joy in His presence (Psalm 16:11\). In the “panorama of time and eternity,” God is our dwelling place from the ancient days of Moses to the [new heavens and earth](new-heavens-earth.html) when, “behold, the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God” (Revelation 21:3, ESV).
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How do we delight in the law of the Lord (Psalm 1:2)?
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Answer
Psalm 1 contrasts the destructive “way of sinners” (verse 1\) with the successful “way of the righteous” (verse 6\) and extols the blessings of godliness. According to the psalmist, happiness, joy, and success come to those “whose delight is in the law of the Lord” (Psalm 1:2, ESV). The righteous person “walks not in the counsel of the wicked” (verse 1\). In other words, he does not follow the world’s advice but takes pleasure in obeying God and His Word.
The word *law* here means “a collection of teachings, instruction, or direction.” The “law of the Lord” is often associated with the Ten Commandments or the books of Moses (the first five books of the Old Testament called the Pentateuch). Yet the term can also encompass the whole revelation of truth in the Word of God, as in Psalm 119:1: “Blessed are those . . . who walk according to the law of the LORD”; the “law” here broadly refers to “the precepts and revealed will of the LORD,” according to the Amplified Bible. The author of Psalm 1 appears to have the same expanded meaning in mind. A godly person receives instruction and direction from the full counsel of God’s Word.
The original Hebrew word translated as “delight” indicates “a feeling of extreme pleasure, satisfaction, or joy.” Reading, studying, and applying God’s truth to one’s life is the pleasure and joy of the righteous.
A godly person’s relationship with the Word of God should be like being in love. People who are in love delight in each other. They want to spend time together. They drink in every word they speak to each other. When they are apart, they long to be in each other’s company. That is an illustration of how we should feel about God’s Word.
Believers delight in the law of the Lord by meditating on God’s Word day and night (Psalm 1:2; Joshua 1:8\). We consult it often, letting it become a guiding light and roadmap for our journey (Psalm 119:35, 105\). We delight in God’s Word because we know it has the power to sustain us with joy through times of despair (Psalm 119:92\); to give comfort (Psalm 23:4; 27:13–14\), hope (Psalm 119:81\), protection (Psalm 119:114\), and victory over sin (Psalm 119:11\); and to lead us securely to our eternal home (Psalm 32:8; 37:23\).
Delighting in the law of the Lord means honoring and cherishing God’s Word (Psalm 119:47–48, 159\) because it is an irreplaceable treasure more precious than “thousands of pieces of silver and gold” (Psalm 119:72\); an ever\-present companion and friend (Proverbs 6:20–22\); the theme of our song throughout life (Psalm 119:54\); sweet and satisfying nourishment for the soul (Psalm 119:103; Job 23:12\); a light in the darkness (2 Peter 1:19\); “my heritage forever” and “the joy of my heart” (Psalm 119:111\); and a life\-giver (Psalm 119:25, 93; 1 Peter 1:23\), life\-sustainer (Matthew 4:4\), powerful force (Hebrews 4:12\), liberator (John 8:32; James 1:25\), and teacher of wisdom (Psalm 119:66, 98–100\).
We delight in the law of the Lord by making God’s Word a daily part of our lives; by receiving its “message with great eagerness” (Acts 17:11\); reading our Bibles (2 Timothy 3:16\); studying and searching “the Scriptures day after day” (Acts 17:11, NLT); letting the Word “correct us when we are wrong” and teach us “to do what is right” (2 Timothy 3:15–17, NLT); hiding it in our hearts to keep us from sinning (Psalm 119:11\); trusting in it (1 Thessalonians 2:13\); and obeying it (Psalm 119:4; James 1:22\).
Love is at the core of delighting in the law of the Lord as God and His Word become what we are most passionate about in life: “Oh, how I love your instructions! I think about them all day long” (Psalm 119:97, NLT). God desires to capture our whole hearts with His Word (Deuteronomy 30:6; Psalm 119:10; Matthew 5:8; 22:37; James 4:8\). The picture is one of mutual joy and pleasure in our relationship with the Lord. God delights over His people by blessing them with spiritual abundance and prosperity, “like a tree planted by streams of water, which yields its fruit in season and whose leaf does not wither—whatever they do prospers” (Psalm 1:3\). And we, in turn, delight in God by loving Him with all our hearts and doing what He says in His Word.
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What does Deuteronomy 10:12 tell us God requires of us?
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Answer
As Israel gathered across the Jordan River from the [Promised Land](Israel-land.html), Moses put a question to the people: “Now Israel, what does the Lord your God require of you?” In the same breath, Moses answered: “To fear the LORD your God, to walk in obedience to him, to love him, to serve the LORD your God with all your heart and with all your soul, and to observe the LORD’s commands and decrees that I am giving you today for your own good” (Deuteronomy 10:12–13\).
God’s covenant faithfulness toward His people came with an expectation of reverence, love, and obedience. Yet, these things God asked for were designed for the people’s own good.
**Fear Him**
The concept of [fearing God](fear-God.html) is best understood as reverence and awe. In the original Hebrew, the word translated as “fear” means “to regard with feelings of respect; consider holy and exalted, be in awe of.” Fearing the Lord involves a keen awareness of what God hates, namely, sin and wickedness (Deuteronomy 12:31; 16:22; Psalm 5:4–6; Proverbs 6:16–19\). It includes understanding God’s holiness (Joshua 24:19; Psalm 99:9\), His judgment on sin (Isaiah 26:21; Psalm 99:8\), and His discipline of believers who sin (Hebrews 12:5–11\).
The apostle Paul described fearing the Lord as hating what is evil and clinging to what is good (Romans 12:9\). God wants us to avoid His discipline and live our lives in a way that is pleasing to Him.
**Walk in Obedience to Him**
The word *walk* in Deuteronomy 10:12 speaks of how we live and behave. The phrase *walk in obedience to him* carries the idea of walking “in all his ways” (ESV) and living “in a way that pleases him” (NLT). God wants us to follow His example in every way—in holiness, love, and service. Jesus explained, “Since I, your Lord and Teacher, have washed your feet, you ought to wash each other’s feet. I have given you an example to follow. Do as I have done to you” (John 13:14–15, NLT; see also Matthew 10:38\).
The apostle John taught, “Those who say they live in God should live their lives as Jesus did” (1 John 2:6, NLT). Paul suggested, “You should imitate me, just as I imitate Christ” (1 Corinthians 11:1, NLT).
**Love Him**
God requires [our love](how-to-love-God.html). Jesus said, “‘Love the Lord your God with all your heart and with all your soul and with all your mind.’ This is the first and greatest commandment” (Matthew 22:37–38\). All other requirements and commands flow out of our love for God.
Scripture says God set His loyal love on Israel (Deuteronomy 7:7–8\). He always makes the first move but invites our loving response in return (1 John 4:19\). Jesus calls us to “love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength” (Mark 12:30\). Our love for God is not half\-hearted; rather, we yearn for Him like a wild deer pants for streams of water (Psalm 42:1\).
**Serve Him Wholeheartedly**
Genuine love for God expresses itself through service (1 Corinthians 13:1–13\). Jesus Christ, our example, was the ultimate servant (Matthew 20:28\). Serving God is not a forced obligation but a free, natural, and joy\-filled response to the love God has lavished on us (1 John 4:9–11\). Love serves, not as a servant, but as someone who is in love.
**Observe His Commands**
When we observe the Lord’s commands, we prove our love for Him (John 14:15; 1 John 5:2–3\) and show our faithfulness to Him (1 John 2:3–5\). Moreover, the Lord asks us to obey His commands for our benefit: “The precepts of the LORD are right, giving joy to the heart. The commands of the LORD are radiant, giving light to the eyes” (Psalm 19:8; see also John 13:17\).
The question of Deuteronomy 10:12, “What does the Lord your God require of you?” is very much like the one in Micah 6:8: “And what does the LORD require of you? To act justly and to love mercy and to walk humbly with your God.” Both passages seek to show that a profession of faith that does not come from a heart of genuine love and devotion to God is not faith at all.
In summary, what God requires of us is our whole hearts. But since we owe God our very lives, what He desires from us seems minor, especially since His requirements are all designed with our best interests in mind.
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Is God mad at me? Is God angry with me?
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Answer
There are several reasons a person might question whether God is angry with him or her. We tend to evaluate God’s disposition toward us based on our current level of comfort or pleasure. When things go wrong, we might think it is God punishing us in anger. Other times, we might feel far from God and think that He is giving us “the silent treatment” because He is mad. Sometimes we are angry with ourselves over a sin or mistake we’ve committed and assume God must be angry, too. Are any of these valid ways to determine whether God is mad at me?
It is true that God gets angry. However, when we ask if God is mad at us, we usually don’t have in mind the biblical description of divine anger. God’s anger is based on His holiness and is a just response to violations of His character. It is passionate and motivated by righteousness. His anger is not petty or temperamental; neither is it out of proportion. God is [omnipotent](God-omnipotent.html), so His anger is never a response to feeling threatened or belittled. Rather, He is angry at evil.
God is not like humans (Numbers 23:19; Isaiah 55:8–9\). “Human anger does not produce the righteousness that God desires” (James 1:20\). God’s anger stems from His justice and goodness. He is angry at that which goes against who He is and against the good He has intended for His creation (Romans 1:18–32\). God has anger over sin and the destruction it brings.
We read about the wrath of the Lord throughout Scripture. For example, in Exodus 22:22–24 God warns the Israelites, “Do not take advantage of the widow or the fatherless. If you do and they cry out to me, I will certainly hear their cry. My anger will be aroused, and I will kill you with the sword; your wives will become widows and your children fatherless.” In Deuteronomy 11:16–17 God’s anger is aroused over idolatry, with the result that “it will not rain and the ground will yield no produce, and you will soon perish from the good land the LORD is giving you.” The Old Testament prophets speak of the anger of the Lord, and we see God judge His people (e.g., Isaiah 5:22–30; Jeremiah 42:9–18; Ezekiel 5:13; Psalm 106\) as well as the other nations (Micah 5:15; Nahum 1:2–3\).
Yet even in these examples, we see God’s mercy and love. Psalm 106:40–46 says, “Therefore the LORD was angry with his people and abhorred his inheritance. He gave them into the hands of the nations, and their foes ruled over them. Their enemies oppressed them and subjected them to their power. Many times he delivered them, but they were bent on rebellion and they wasted away in their sin. Yet he took note of their distress when he heard their cry; for their sake he remembered his covenant and out of his great love he relented. He caused all who held them captive to show them mercy” (see also Isaiah 48:9; Ezekiel 5:13\). In his prayer of dedication over the temple, Solomon acknowledges the ways the Israelites would fail in keeping the covenant and that they would suffer the consequences laid out in Deuteronomy. Yet he trusts that God will respond with forgiveness and [mercy](definition-of-mercy.html) when people call on Him (1 Kings 8:22–53\). God sent the prophets to warn His people to repent, and He gave them ample opportunity to return to Him (2 Chronicles 36:15–16\). He sent prophets such as Jonah to the Gentile nations as well. Even in His pronouncements of judgment, God spoke of preserving a remnant, and He always did so. The Old Testament is replete with promises of the coming Messiah who would bring ultimate restoration. God is patient and loving, offering and making the way of restoration. He is not an angry God who easily gets mad at us.
In the New Testament we see Jesus’ anger (Mark 3:5\) and read of God’s wrath to come (John 3:36; Romans 2:5; Colossians 3:6; Revelation 11:18; 19:15\). But we also see that Jesus delivers us from that wrath (1 Thessalonians 1:10; 5:9\). Again, we see that God’s anger is just and that it always comes with mercy.
God is slow to anger (Exodus 34:6; Psalm 86:15; 145:8\). His anger has a limit, and there is always the prospect of forgiveness: “The LORD is compassionate and gracious, slow to anger, abounding in love. He will not always accuse, nor will he harbor his anger forever; he does not treat us as our sins deserve or repay us according to our iniquities. For as high as the heavens are above the earth, so great is his love for those who fear him” (Psalm 103:7–11\).
The more we understand the holiness of God, the more we understand how His anger is justified, and His mercy and patience become that much more astounding. Second Peter 3:9 assures us that God “is patient with you, not wanting anyone to perish, but everyone to come to repentance.” We do know that God will judge the world, but we also know that “whoever believes in the Son has eternal life, but whoever rejects the Son will not see life, for God’s wrath remains on them” (John 3:36\). For those who love God and accept Christ, there is no fear of God’s wrath: “There is no fear in love. But perfect love drives out fear, because fear has to do with punishment” (1 John 4:18\).
If you have put your faith in Jesus Christ, you need not fear God’s wrath. God is not angry with you. He has shown His love for you and has made peace with you through Christ (Romans 5:1, 8\). You are not under condemnation any more (Romans 8:1\), and nothing can separate you from the love of God in Christ (Romans 8:31–32, 38–39\).
As a point of clarification, sin still has consequences in this world, even after salvation. We still deal with the natural consequences of our own wrongdoing. When we break someone’s trust, for example, we can expect hardship in that relationship. If we commit a crime, we can expect to suffer the punishment the state metes out. If we put our trust in things other than God, we can expect to be disappointed. None of these consequences are necessarily indicators of God’s anger, though. We also endure the consequences of the sins of other people, as well as the effects of living in a fallen world. Being a child of God does not mean living a problem\-free life. And problems do not mean God is mad at us.
It is also good to distinguish between God’s anger and His discipline (Hebrews 12:4–11\). God [disciplines](Lord-God-discipline.html) His children to produce “a harvest of righteousness and peace” (verse 11\). We can endure trials with joy, knowing that “the testing of your faith produces perseverance” (James 1:3; cf. Romans 5:3–5\)
When we are in difficult circumstances or we feel far from God, it is good to examine our hearts and lives. When we are in pleasant circumstances or we feel especially close to God, we should also examine our hearts and lives. When we recognize sin, we should repent, knowing that God will forgive (1 John 1:9\). Regardless of the cause of our troubles, we can trust that God will use them to refine us and to grow us to be more like Him (Romans 8:28–30\). We need not worry that God is mad at us. Rather, we should turn to Him in prayer and rest in the promises of His Word (Jude 1:24–25; Ephesians 1:11–14\). We can rely on the unchanging nature of His character and the depth of His love (Ephesians 3:16–21; James 1:17–18; Hebrews 13:8\). We can call out to Him for relief.
Because God is slow to anger and abounding in love, He has made a way of forgiveness, freedom, and true life—Jesus Christ. God Himself bore the burden of His wrath against sin so that we might be free (2 Corinthians 5:16–21\).
Is God mad at me? If you have trusted in Jesus Christ, your sins have been paid for, and God’s righteous wrath against you has been spent. If you have not trusted in Jesus, His offer of forgiveness and new life stands (John 3:16–18; Ephesians 2:1–10; 2 Corinthians 5:16–21\). Receive it today!
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What is shifting / reality shifting?
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Answer
*Shifting* in viral slang is short for *reality shifting*. The goal of shifting is to travel from one’s CR (current reality) to one’s DR (desired reality) through meditation, visualization, and other practices. Shifting involves separating one’s consciousness from the body and entering an “alternate” reality or an alternate universe. Popular desired realities include Hogwarts School of Witchcraft and Wizardry and various worlds based on *Game of Thrones*, *Star Wars*, and [anime](Christian-anime.html). Shifting is not compatible with biblical teaching and is not something that Christians should get into.
Shifting is popular among some teens and young adults, and there are large shifting communities on TikTok, Reddit, and other social media platforms. On TikTok, videos with the hashtag \#shifting have over 6\.2 billion views (www.tiktok.com/tag/shifting, accessed 7/29/21\). Various sites offer advice on methods to facilitate your shift, how to “script” your visit to your desired reality in advance, and how to return to your current reality.
Shifting is an inherently metaphysical, spiritual practice, as it deals with being, identity, and space\-time. Shifters are essentially seeking an out\-of\-body experience. It should be avoided by Christians for the same reasons we avoid [astral projection](out-of-body-experience.html) and [transcendental meditation](transcendental-meditation.html). Similar to other “new age” practices, shifting uses mantras, meditation, and certain body positions to enter an altered state of consciousness, which shifters assume to be a parallel universe or another dimension. Based on their TikTok videos, some shifters have begun to question reality in general, asking questions such as “What if what we call ‘reality’ is only someone else’s ‘shift’?” and “What if I only exist in someone else’s mind?”
Contributing to the popularity of shifting is people’s frustration with their current lives, and recent political issues and the spread of COVID\-19 have only made them feel more frustrated and desperate. People are looking for an escape to find a “better” place with fewer of the things they find frustrating and more of the things they enjoy. They see shifting as a way to escape this world and spend time in another world of their own making where they can have what they want.
The problem is that escapism is not the answer, and shifting doesn’t work—not spiritually, not scientifically, not in any way. What, if anything, shifters experience is not an alternate reality or another place in the [multiverse](multiverse-theory.html); instead, they are creating a fiction inside their own minds. They are courting chaos and confusion. And they are making themselves susceptible to spiritual forces they know nothing of.
Christians recognize that we live in a fallen world, so we understand why people would seek to exchange their existence for something better. But rejecting one’s reality comes at a cost. Truth is that which conforms to reality, so to discard reality is to discard truth. The Bible clearly espouses a belief in reality vs. fiction (Psalm 119:163\) and insists that we can know the difference (Proverbs 13:5; Ephesians 4:25\). Some things *are* (they are true or real), and some things are *not* (they are false or not real). The shifter’s grasping for a “desired reality” blinds him or her to certain truths that must not be ignored: the reality of sin, for example, and heaven and hell and Christ’s redemption.
Shifting offers a false hope in a false existence based on a false experience. Believers in Christ are grounded in the reality of God’s love and Christ’s [salvation](plan-of-salvation.html). “We have this hope as an anchor for the soul, firm and secure” (Hebrews 6:19\). In sharing the gospel, we help others find that same hope. The message to shifters is that they do not need escape—they need forgiveness of sins and a relationship with Jesus Christ. They do not need to self\-create a better world in their minds; they need to trust that Jesus will create a better world someday (Revelation 21:1\).
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Should Christians wear masks during a pandemic?
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Answer
The pandemic of 2020—21, caused by a coronavirus named COVID\-19, will take its place in history books as one of the world’s most dreaded contagions next to the influenza pandemic of 1918—20 and the bubonic plague of 1346—53\.
As a means of controlling the spread of COVID\-19, many medical and governmental leaders have insisted that citizens wear masks covering both the nose and mouth. Since the virus spreads through tiny water droplets released from the mouth when a person speaks, coughs, or sneezes, masks are meant to lessen the spread of germs. Although many people who test positive for the coronavirus have no or few symptoms, governments still mandate mask\-wearing for everyone in many regions of the world. Those who do not wear masks are often refused service or penalized in some way. Since Christians are citizens of another kingdom (Philippians 3:20\), should Christians wear masks in compliance with society’s demands?
The short answer is a qualified “yes,” but the question deserves discussion because some objections have merit. Of course, some people have medical reasons for not wearing a face mask, but this article will deal with other reasons Christians give for not wearing masks. Some Christians’ objection is that, by wearing a mask, they are giving the government unauthorized control over personal decisions. They argue that masks are not proven safe or effective and that, in issuing mandates, the [government](Bible-government.html) is overstepping. They see acquiescence to the mask mandate as a slippery slide into further governmental control and often cite Peter’s words in Acts 5:29: “We must obey God rather than man.” Are these Christians correct in their objection?
While it is fair to debate the effectiveness of masks in mitigating the COVID\-19 pandemic, it is a misapplication of Scripture to cite Peter’s words in the matter. Peter’s civil disobedience was a refusal to stop preaching the risen Christ even when local authorities warned him to shut up. He had a directive from Jesus Himself, and disobeying that directive would be sin (James 4:17; Acts 1:8\). Mask\-wearing has nothing to do with spreading the gospel, so Peter’s example does not apply to this situation.
Furthermore, one could rightly argue that the Bible’s command to obey governing authorities has more weight in this situation than any other passage. Romans 13:1–2 says, “Everyone must submit himself to the governing authorities, for there is no authority except that which is from God. The authorities that exist have been appointed by God. Consequently, whoever resists authority is opposing what God has set in place, and those who do so will bring judgment on themselves.”
Christians can and should voice their objections in appropriate, lawful ways. Simply because society pushes an idea does not mean the idea is the only acceptable one. Christians who oppose certain ideas can and should lobby for change, create petitions, and garner support for an opposing position. We are not to be blind sheep following any and all government mandates, but wearing a mask is not a moral issue. Requirements for wearing masks are not in themselves sinful, so Christians should submit, even though they may be correct in their assertions that masks are ineffective or unnecessary.
A second reason Christians should follow [local ordinances](laws-land.html) and wear masks during the pandemic is for their testimonies’ sake. Wearing a mask can be a way of considering others better than ourselves (Philippians 2:3\). As earthly ambassadors for God’s heavenly kingdom, Christians should be the first to voluntarily lay aside their own desires to better represent the King. Jeremiah 29:7 gives instruction to God’s people living in a foreign land: “Also, seek the peace and prosperity of the city to which I have carried you into exile. Pray to the LORD for it, because if it prospers, you too will prosper.” God told the Jews in Babylon to get involved and help their communities thrive. If the communities in which we reside have ordered masks for the good of all, Christians should not defy those orders simply because they have a personal disagreement.
Right or wrong, millions of people live in terror of the COVID\-19 virus. They’ve been convinced by the media and peers that they have one foot in the grave, and this fear has altered their entire world. While it is wise to exercise caution, [fear](Bible-fear.html) is not of God (2 Timothy 1:7\). Christians should lead the way in living without panic because we believe the promise that God is still in control, even when it appears that everything else is out of control (Isaiah 46:9–11\).
However, just because a fear may be unfounded—or at least the *level* of fear unwarranted—Christians have no right to be dismissive of the fearful. We should be considerate of those wrestling with anxiety. This brings us to a third reason Christians should wear masks during a pandemic: for the sake of the weak. Paul gave instruction on deferring our rights to not offend those whom we serve. Galatians 5:13 says, “For you were called to freedom, brethren; only do not turn your freedom into an opportunity for the flesh, but through love serve one another.” If wearing masks gives comfort to someone gripped with fear, we should do so willingly for his or her benefit.
First Corinthians 8 is a model for Christians wondering how to handle the mask mandates. the specific issue in the Bible concerns a Christian eating meat sacrificed to idols, but the principle easily applies to mask\-wearing. Verse 9 says, “Be careful, however, that the exercise of your rights does not become a stumbling block to the weak.” If a Christian offends an unbeliever or someone weak in the faith by rebelling against the mask mandate, he has sinned. Jesus said, “Woe to that person through whom offenses come” (Matthew 18:7\). It is a serious offense to God when we carelessly offend someone by flaunting our own liberties in Christ.
If wearing a mask were offensive to God, there would be no question about what to do. Acts 5:29 would be our banner. However, the only ones offended by the mask are those told to wear it, and Scripture is clear that we must defer to the needs and preferences of others (1 Corinthians 10:23–24\). Jesus adhered to dozens of laws and traditions of man while He was on the earth (Luke 2:52\). It’s likely that many of those traditions were foolish and unnecessary. Yet there is no record of His defying cultural tradition unless the tradition pertained to the worship of God. Giving offense unnecessarily is foolish. Female missionaries in Muslim countries wear head coverings in deference to the culture. Ambassadors conform to the customs of the nation in which they reside to foster goodwill. Christians are ambassadors on assignment from our Father, the King (2 Corinthians 5:20\), and should make decisions that advance kingdom goals while on earth.
Paul gave us clear instructions in 1 Corinthians 9:19–22: “Though I am free and belong to no one, I have made myself a slave to everyone, to win as many as possible. To the Jews I became like a Jew, to win the Jews. To those under the law I became like one under the law (though I myself am not under the law), so as to win those under the law. To those not having the law I became like one not having the law (though I am not free from God’s law but am under Christ’s law), so as to win those not having the law. To the weak I became weak, to win the weak. I have become all things to all people so that by all possible means I might save some.”
The COVID\-19 pandemic raises other issues, of course, besides mask\-wearing. Churches today face decisions about whether to [close buildings](church-closings.html), practice social distancing, or forbid corporate singing. Those decisions belong in a different category than the decision to wear masks because of Hebrews 10:25, which says to not forsake the assembling of ourselves together. Church leaders must grapple with the application of that passage to today’s pandemic.
In the end, Christians who choose to wear masks and those who do not should treat each other with mutual love and respect. We must "make every effort to live in peace with everyone" (Hebrews 12:14\). Jesus was not afraid to challenge error when it had eternal significance (Matthew 21:12–13, 23:13; Luke 11:52\). But He refused to become entangled with political, cultural, or personal disputes (Acts 1:6–7; Luke 12:13–14; 22:24–26\). He kept His eye on what really mattered all the way to the cross (Hebrews 12:2\), and He is our example. As Christians, we must keep the main thing the main thing and not get caught up in earthly disputes that have no eternal value (Philippians 2:21\).
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Who were the priests of Nob?
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Answer
Many priests ministered in service to the Lord in the Israelite city of Nob. Because the city contained so many priests, Nob became known as “the city of priests” (1 Samuel 22:19, ESV). Located in the territory of Benjamin (1 Samuel 22:7–8\) near Jerusalem, the city is notable for the horrible massacre that took place there.
David went to Nob seeking help from the priest Ahimelek, who lived in Nob with his large family, the priests of Nob (1 Samuel 21:1\). The priests of Nob were Aaron’s descendants, specifically in the line of [Ithamar](Ithamar-in-the-Bible.html) and Eli, and so had claim to the Levitical priesthood (1 Samuel 22:11\). They wore priestly vestments, set out the consecrated bread, and kept the [ephod](ephod.html), which held the [Urim and Thummim](urim-thummim.html) (1 Samuel 21:4, 6, 9\).
When David first fled from Saul, he stopped at Nob to ask for provisions from Ahimelek (1 Samuel 21:1–3\). David did not tell Ahimelek that he was on the run from King Saul; rather, he said he was on a secret mission for the king. Ahimelek provided David with five loaves of [showbread](bread-of-the-presence.html), which was consecrated and holy to God (1 Samuel 21:1–4\). Also provided to David was the sword of Goliath the Philistine whom David had killed (1 Samuel 21:8–9\).
Jesus later referred to David’s encounter with Ahimelek. When His disciples were criticized for picking some heads of grain and thus “breaking the Sabbath,” Jesus said, “Haven’t you read what David did when he and his companions were hungry? He entered the house of God, and he and his companions ate the consecrated bread—which was not lawful for them to do, but only for the priests” (Matthew 12:3–4\). The priests of Nob did not sin in giving David the showbread, and neither did Jesus’ disciples sin in eating in the grainfields. Necessity or distress overrides ceremonial law.
In Nob on the day that David visited was an evil man named [Doeg](Doeg-the-Edomite.html), an Edomite who served as King Saul’s head shepherd (1 Samuel 21:7\). Doeg reported to Saul that he had seen David, and Saul was angered at Ahimelek, considering his actions treasonous. Saul summoned all the priests of Nob and accused them of conspiring against the throne (1 Samuel 22:11–13\). Ahimelek, of course, had acted innocently in providing David with supplies, knowing nothing of the king’s displeasure, and he proclaimed the truth: “Your servant knows nothing at all about this whole affair” (1 Samuel 22:15\).
But Saul would not listen to reason, and he ordered all the priests of Nob to be killed: “Turn and kill the priests of the Lord, because they too have sided with David. They knew he was fleeing, yet they did not tell me” (1 Samuel 22:17\). Fearing God more than the king, none of Saul’s guards would raise their swords against a priest, so Doeg the Edomite massacred all the priests. He didn’t stop there, however; included in the massacre were all the priests’ families and all the people in the city of Nob, including men, women, children, babies, and livestock (1 Samuel 22:18–19\). Eighty\-five priests were killed that day, which completely wiped out Ahimelek’s family except for one son, [Abiathar](Abiathar-in-the-Bible.html) (1 Samuel 22:18, 20\). Once David heard of the ruthless killing of the Lord’s priests at Nob, he blamed himself for their deaths (1 Samuel 22:21–22\)
The priests at Nob were in [Eli’s](Eli-in-the-Bible.html) lineage, and Eli’s descendants were prophesied to lose the priesthood and die before reaching old age (1 Samuel 2:30–33\). Doeg’s massacre of the priests at Nob greatly thinned out Eli’s descendants, which partially fulfilled the prophecy (1 Samuel 2:33\). However, the entire prophecy wasn’t completed until later when Abiathar lost the priesthood due to his involvement in a conspiracy against Solomon (1 Kings 1:7; 2:26–27\).
The atrocity committed against the priests of Nob and their city was triggered by nothing more than the kindness of a priest. The hatred of King Saul was on full display. The same king who had earlier refused to wipe out the Amalekites at God’s command (1 Samuel 15\) slaughtered an innocent and peaceful town within his own kingdom.
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What does David mean when he says, “He leads me in the paths of righteousness” (Psalm 23:3)?
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Answer
For the soul in need of restoration, Psalm 23 is perhaps the most comforting place to turn in all the Bible. [King David](life-David.html), who had tended his father’s flocks as a boy, had come to know God as the shepherd of his life. In Psalm 23:3, David declares of the Lord, “He restores my soul. He leads me in paths of righteousness for his name’s sake” (ESV).
David wrote this psalm during a time of spiritual renewal or revival. “He refreshes my soul,” says the New Living Translation; “He renews my life,” affirms the Christian Standard Bible. Like a sheep who lacks the typical animal sense of direction, David had lost his way. He had wandered off the right path.
But here, David affirms, “He leads me in the paths of righteousness.” The primary jobs of the shepherd in pasturing his flock were to lead the sheep in the right way, to food and water, and to fend off predators. The shepherd was responsible for the welfare and safety of the sheep.
The word *paths* in Psalm 23:3 refers to one’s “course of conduct.” The word for “righteousness” in the original language means “adhering to moral standards like honesty, justice, and uprightness.” Like a shepherd guides his sheep along the right way, God effectively leads His people on the correct path by His Word and through the Holy Spirit’s guidance (Psalm 19:7; 119:105; Isaiah 59:21; 63:11–14; Romans 8:14 ). God does all this “for his name’s sake” or, in other words, to bring honor and glory to His name.
In ancient Israel, one’s name was inseparably linked with his reputation and standing. God leads us in paths of righteousness because He is a righteous shepherd: “For you are my rock and my fortress,” David acknowledged, “and for your name’s sake you lead me and guide me” (Psalm 31:3, ESV).
In Psalm 5:8, David prayed, “Lead me, LORD, in your righteousness because of my enemies—make your way straight before me.” As our life guide, the Lord assures us of faultless leading in straight paths. He is the ultimate companion for our journey. Like a professional travel guide, He stakes His name and reputation to guarantee our protection and safe arrival at the promised destination (Psalm 23:6\).
The “paths of righteousness” depict the journey that leads to eternal life (Psalm 16:11\). Proverbs 12:28 assures, “There is life in the path of righteousness, and in its path there is no death” (CSB). The Lord watches over those who walk on these paths (Psalm 1:6\). As the proverb says, “The path of the righteous is like the morning sun, shining ever brighter till the full light of day” (Proverbs 4:18\).
Believers are made righteous by faith in Jesus Christ (Romans 1:17; Galatians 3:11; Ephesians 2:8–9\). By faith, we enter into a relationship with the one true God through Jesus Christ, His Son. Through the Holy Spirit, our [Good Shepherd](Good-Shepherd.html) leads us on paths of righteousness (2 Corinthians 5:7; John 17:3; 1 John 2:25\).
Sheep are known to stray from the path, and so are Christians. Yet, even if a believer falls into sin, as David did with Bathsheba (2 Samuel 11:1—12:15\), the Lord is committed to leading him back to the right path. The Good Shepherd goes after the one lost sheep (Luke 15:1–7\). The Father waits for the [prodigal son](parable-prodigal-son.html) to return (Luke 15:11–32\). The Lord shows us our wandering ways so that we can repent and have our souls refreshed and restored. “If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness” (1 John 1:9\).
The disciple Peter is an excellent example of a straying follower who was pursued by the Good Shepherd, Jesus Christ our Lord (Luke 22:58–62\). After he fell, Peter, like David, was forgiven and restored by the Lord (John 21:15–19\).
According to Scripture, paths of righteousness are the safest roads to travel (Proverbs 4:11–12; 10:2, 9\). These paths are ultimately avenues of safety, wisdom, justice, right living, integrity, and eternal blessings (Isaiah 42:16; Psalm 119:35; Proverbs 8:20; 11:3\). They are “ways of pleasantness” and “paths of peace” (Proverbs 3:17\).
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Who was Abiathar in the Bible?
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Answer
Along with [Zadok](Zadok-in-the-Bible.html), Abiathar served as one of the chief priests during David’s reign as king. Abiathar’s name means “father of excellence” or “father of abundance” in Hebrew.
Abiathar was the son of Ahimelech, who served as a priest at Nob (1 Samuel 21:1; Mark 2:26\) until he and the other priests were murdered by King Saul (1 Samuel 21:1–19\). Being the only son of Ahimelech to escape the massacre at Nob, Abiathar fled to David and was promised protection by the future king (1 Samuel 21:20–23\).
Because Abiathar served David and acted as priest for all of David’s men in hiding, he was made high priest along with Zadok once David began his reign as king (1 Chronicles 15:11\). This was a natural role for him to take on, as he had kept the ephod and administered the [Urim and Thummin](urim-thummim.html) when David sought direction from the Lord (1 Samuel 23:6; 30:7\).
When [Absalom](who-was-Absalom.html) rebelled against his father and attempted to usurp the throne, Abiathar remained loyal to David. Abiathar was among those who fled the capital city with David (2 Samuel 15:24\). Zadok and the Levites carried the ark of the covenant, “and Abiathar offered sacrifices until all the people had finished leaving the city” (2 Samuel 15:24\). Although David admired the loyalty and faithfulness of the priests, he ordered them to return to the city with the ark. This proved helpful because they were then able to send word to David about Absalom’s plans (2 Samuel 15:27–29; 17:15–16\). David was restored to his throne and Abiathar to his priestly office.
Things changed as David’s son [Solomon](life-Solomon.html) took the throne. Abiathar was not loyal to the new king. [Adonijah](Adonijah-in-the-Bible.html), another one of David’s sons, put himself forward as king with the help of [Joab](Joab-in-the-Bible.html) (one of David’s nephews) and Abiathar (1 Kings 1:5, 7\). Once the threat from Adonijah was neutralized, King Solomon dealt with the conspirators. One of Solomon’s actions was to remove Abiathar from the priestly office. This fulfilled the Lord’s word of judgment over [Eli](Eli-in-the-Bible.html) and his descendants, which impacted Abiathar since he was related to Eli (1 Samuel 3:12–14; 1 Kings 2:27\). It was only because of the priest’s loyal service to David that Solomon did not kill him. Solomon told Abiathar, “Go back to your fields in Anathoth. You deserve to die, but I will not put you to death now, because you carried the ark of the Sovereign LORD before my father David and shared all my father’s hardships” (1 Kings 2:26\). Zadok replaced Abiathar as priest under Solomon (1 Kings 2:35\).
Abiathar lived most of his life in faithful service to the Lord, but he did not finish well. Instead of siding with the rightful king of Israel (2 Samuel 7:12; 1 Kings 1:17\), Abiathar assisted one of David’s rebellious sons who desired to rule. He allowed earthly matters to become his focus, which cost him the priestly office. Like Abiathar, we can easily get caught up in worldly schemes and lose sight of God’s plan. Rather than seeking our own way or chasing what seems politically expedient, we should seek to faithfully follow God. Then, when our time on earth is done, we can state with the apostle Paul, “I have fought the good fight, I have finished the race, and I have remained faithful” (2 Timothy 4:7, NLT).
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What is the significance of Cenchrea in the Bible?
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Answer
[Corinth](Corinth-in-the-Bible.html), the capital of the Roman province of Achaia (modern\-day Greece), was a city on the Isthmus of Corinth. It was a large city that controlled two harbors: Cenchrea (or Cenchreae) on the eastern side of the isthmus, and Lechaeumon on the western side. Cenchrea was important for its harbor that allowed goods to move between Asia Minor and Italy, Achaia, and Macedonia. Today Cenchrea is known as Kechries, and it is situated on the coast about five miles from modern Corinth.
The Bible refers to Cenchrea a couple of times. One mention of Cenchrea comes during Paul’s second missionary journey. Accompanied by Aquila and Priscilla, Paul stopped at Cenchrea to fulfill a vow before sailing to Ephesus on his voyage back to Syria (Acts 18:18–19\). Apparently, the vow Paul fulfilled was a [Nazirite vow](Nazirite-vow.html), which had required Paul to not cut his hair (Numbers 6:18\). In Cenchrea, Paul “had his hair cut off” (Acts 18:18\), signaling the end of the vow (see Numbers 6:19–20\).
It is significant that a church was organized in Cenchrea. Paul is not specifically identified as starting the church in Cenchrea, but he is a likely candidate. Paul was “in Corinth for some time” (Acts 18:18\), and he would have had ample opportunity to minister in nearby Cenchrea. If it was not Paul who started the church in Cenchrea, it was very likely someone who was saved through Paul’s ministry in Corinth.
In his epistle to the Romans, Paul mentions [Phoebe](Phoebe-in-the-Bible.html) as a “deacon” (NIV) or “servant” (ESV) in the church at Cenchrea (Romans 16:1\). Whether or not she was a deacon in an official capacity, Phoebe apparently held a good reputation in the church since she is commended by Paul and was entrusted with delivering Paul’s epistle to the Romans.
According to the ancient Greek geographer Pausanias, Cenchrea had temples for Aphrodite, Asclepius, and Isis, as well as a stone statue of Aphrodite and, visible from the sea, a bronze image of Poseidon (Pausanias, II, 2, 3, Loeb edition, W. H. S. Jones, ed.). Undoubtedly, in Paul’s day the area surrounding Cenchrea was saturated in idols and the worship of false gods. Despite the spiritual darkness of the area, the gospel broke through and a church began to serve as a beacon of light to those in darkness around them (Matthew 5:16\). Even in the darkest of places, the light of the world, Jesus Christ, can shine through (John 8:12\).
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What is the significance of David saying, “You anoint my head with oil” (Psalm 23:5)?
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Answer
King David loved being in the presence of the Lord. In Psalm 23, David celebrated the intimate relationship he shared with God. The passage begins with a metaphor of the [Shepherd](Lord-is-my-Shepherd.html) (the Lord) leading His lamb (David), illustrating God’s close attention, guidance, and protection. The imagery deepens as David portrays himself as an honored guest and permanent resident in God’s house: “You prepare a table before me in the presence of my enemies. You anoint my head with oil; my cup overflows. Surely your goodness and love will follow me all the days of my life, and I will dwell in the house of the LORD forever” (Psalm 23:5–6\).
An ancient custom of hospitality and respect shown to esteemed dinner guests was for the host to anoint his invitee’s head with oil. The oil was mixed with fragrant perfumes to refresh and soothe weary travelers (see Jesus’ rebuke of a dinner host in Luke 7:46\). Since the custom and its significance are unknown today, some modern translations replace the phrase with “you welcome me as an honored guest by rubbing my head with oil” (TEV) and “you honor me by anointing my head with oil” (NLT).
In Psalm 23:5, David said to the Lord, “You anoint my head with oil” because he regarded himself as the Lord’s special guest. David had been invited to dine now and forever at the Lord’s table and to receive His favorable [anointing](anointed.html).
David recognized that his standing was not merely that of a short\-term visitor who would be entertained once and then sent on his way. Nor would he be invited to return for a meal only occasionally. David rejoiced that he had been granted the high honor of a perpetual place setting at the Lord’s supper table.
The statement “You anoint my head with oil” also symbolized David’s gladness of heart. Oil is elsewhere associated in the Bible with joy (Isaiah 61:3; Hebrews 1:9\). David felt so blessed by his Host’s gracious abundance, always providing more than he needed, that his cup of joy was at the spilling point. Another psalmist expressed similar satisfaction in the Lord’s favor: “God, your God, has set you above your companions by anointing you with the oil of joy” (Psalm 45:7\).
*You anoint my head with oil* speaks of the Lord’s ministry to refresh David’s heart, particularly in light of the immediate threat of enemies. David imagines himself sitting at the Lord’s banquet table while his adversaries gather all around. Being in God’s presence rejuvenated David, giving him the strength to face all the challenges and pressures of life. His enemies could snarl and roar all they wanted, but in the shelter of God’s presence, David would feast and be refreshed.
With his head anointed and his cup overflowing, David spoke what might be the equivalent to the apostle Paul’s declaration in Romans 8:31–39: “If God is for us, who can be against us? . . . Who will bring any charge against those whom God has chosen? . . . Who shall separate us from the love of Christ? Shall trouble or hardship or persecution or famine or nakedness or danger or sword? . . . No, in all these things we are more than conquerors through him who loved us. For I am convinced that neither death nor life . . . neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord.”
As Christians, we enjoy an intimate relationship with the Lord. We, too, can delight in the comfort of His presence, protection, and care (John 14:23\). God has invited us to be honored guests in His eternal home with a permanent place at His banquet table (Isaiah 25; Matthew 22:1–14; Luke 13:29–30; Revelation 19:9; 21:2–4\). Like David, we can say, “You anoint my head with oil” because Jesus Christ fills us with joy overflowing, and His joy is the strength of our lives (John 15:11; Psalm 16:11; Nehemiah 8:10\).
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What does it mean to be pharisaical?
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Answer
The adjective *pharisaical* literally means “similar to the Pharisees.” In common usage, though, the word *pharisaical* is employed to describe someone who is hypocritical and/or self\-righteous, traits that the [Pharisees](Pharisees.html) in the New Testament were known for.
The Pharisees often received harsh rebukes from Jesus. In Matthew 23, in the [seven woes](seven-woes.html), Jesus describes the Pharisees as those who do not practice what they preach (Matthew 23:3\); lay heavy burdens on people (Matthew 23:4\); do their deeds to be seen by others (Matthew 23:5\); love the seat of honor (Matthew 23:6\); shut the door of the kingdom of heaven in people’s faces (Matthew 23:13\); make their followers twice as much a child of hell as they are themselves (Matthew 23:15\); and are rightly called blind guides (Matthew 23:16\), blind fools (Matthew 23:17\), hypocrites (Matthew 23:25\), whitewashed tombs (Matthew 23:27\), and a brood of vipers (Matthew 23:33\).
The Pharisees placed burdens on people that God never intended and then hypocritically exempted themselves from the very rules they taught. Biblically speaking, that is what it means to be pharisaical. The Pharisees thought that, since they obeyed the letter of the law, they were right with God. Jesus strongly disagreed (Matthew 15:8; cf. Isaiah 29:13\). The Pharisees believed that adding rules to God’s law was necessary. God’s Word says otherwise (1 Corinthians 4:6; Revelation 22:18–19\).
To avoid being pharisaical today, we should [practice what we preach](practice-what-you-preach.html), not attempt to improve upon God’s Word (Isaiah 55:11; 2 Timothy 3:16–17; Hebrews 4:12\), and observe true righteousness (Galatians 6:2; Matthew 5:21–30; James 1:27\).
The Pharisees were the ultimate hypocrites, claiming nearness to God yet rejecting the Son of God who stood right in front of them. While we cannot completely avoid hypocrisy in that we preach an impossible standard (1 Peter 1:16\), we must be humble and repentant when we fall short of that goal.
The Pharisees elevated their own traditions to the level of Scripture. While not denying the value of some traditions, we should make sure we hold to our traditions lightly while we have an iron grip on God’s Word.
The Pharisees pretended to be passionate for God while their hearts were far from Him. We should strive to obey the [law of Christ](law-of-Christ.html) and urge others to do the same, declaring God’s truth with compassionate love (Ephesians 4:15\).
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Why is Adam blamed for the fall of humanity when Eve sinned first?
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Answer
It is true that, chronologically, Eve sinned before Adam. She was tempted, picked the fruit of the [tree of the knowledge of good and evil](tree-knowledge-good-evil.html), and ate. After that, she gave the fruit to her husband, and he ate (Genesis 3:1–6\). Yet the Bible places the blame on Adam as the one responsible for the fall of mankind.
In Romans 5, Adam is held culpable, with no mention of Eve:
“Sin entered the world through one man, and death through sin, and in this way death came to all people” (verse 12\).
“Death reigned from the time of Adam . . . even over those who did not sin by breaking a command, as did Adam” (verse 14\).
“Many died by the trespass of the one man” (verse 15\).
“By the trespass of the one man, death reigned through that one man” (verse 17\).
“Through the disobedience of the one man the many were made sinners” (verse 19\).
This “one man” Paul refers to is Adam, as Romans 5:14 makes clear. Scripture presents that it was Adam, not Eve, who sinned against God and brought alienation from God and death to all mankind. Adam tried to blame Eve, indirectly (Genesis 3:12\), but Adam is the one credited with sin’s entrance into the world.
There are several reasons why Adam is to blame for the fall of humanity. Adam was created first, and his wife was created to be a “[suitable helper](woman-helper-suitable.html)” (Genesis 2:18, BSB). God held Adam responsible for his family, as seen in the fact that God sought out Adam specifically (Genesis 3:9\). Also, in His conversation with Adam and Eve, God questioned Adam first (Genesis 3:9\-13\), even though Eve sinned before Adam. Adam, as the leader of the family, was held responsible for what happened in his family.
Also, the original command to not eat of the tree of the knowledge of good and evil was given to Adam, before Eve was created (Genesis 2:17\). Eve knew of the restriction (Genesis 3:2–3\)—Adam had obviously informed her—but it was Adam who heard it straight from God’s mouth.
In 1 Timothy 2:14, Paul makes a subtle distinction between the sin of Adam from the sin of Eve: “Adam was not the one deceived; it was the woman who was deceived and became a sinner.” Eve fell into sin because of a deception; however, Adam was *not* deceived, which means he chose to sin. When Adam took the fruit from his wife, he knew full well what he was doing. He was not misinformed or misled; he simply decided to rebel against God’s command. He chose to listen to his wife instead of to God (Genesis 3:17\).
The New Testament teaches that, as the first man, Adam represented all mankind. He was the head of the human race, and “everyone dies because we all belong to Adam” (1 Corinthians 15:22, NLT). The suffering and death that resulted from Adam’s sin emphasizes our need for a Savior—whom Scripture refers to as the “[last Adam](Jesus-second-Adam.html)” (1 Corinthians 15:45\). That title for Christ, and the multiple comparisons of Adam to Christ, would make no sense if original sin had come through Eve.
Although Eve was the first to sin, the solution to sin came through “her Seed” (Genesis 3:15, NKJV). The Seed, Jesus Christ, was born of a virgin named Mary (Matthew 1:18–25\). He paid the price for sin and will redeem those who receive the salvation He offers (John 3:16\). So, just as sin and death came through one man, Adam, it is also through one man, Jesus Christ, that grace and righteousness are given as free gifts to believing sinners. Through Adam we received a curse, but through Jesus we receive a blessing.
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What is the difference between “you shall not murder” and “you shall not kill”?
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Answer
The King James Version (KJV) of the Bible renders the sixth commandment in Exodus 20:13 and Deuteronomy 5:17 as “Thou shalt not kill.” This wording gives the impression that it is always wrong to take a human life, with no exceptions. It is a wrong impression, for the Bible elsewhere allows for the [execution](death-penalty.html) of certain criminals (Genesis 9:6\) and killing in the context of warfare (1 Chronicles 19:18\). So the command “Thou shalt not kill” cannot be taken in an absolute sense.
In fact, the KJV’s wording of “Thou shalt not kill” is needlessly broad and inexact to the point of impairing clarity. Nearly all modern translations, including the New King James Bible, correctly render the original Hebrew wording as “You shall not murder” (NIV) or “Do not murder” (CSB). The Amplified Bible words it this way: “You shall not commit murder (unjustified, deliberate homicide).”
The Old Testament uses over half a dozen different Hebrew words for the taking of a human life. In Exodus 20:13, the Hebrew word used is *rasah*, which means “murder.” It is the same word that the KJV correctly renders elsewhere as “murder” or “murderer,” including all eleven times that *rasah* appears in Numbers 35:17–31\. Oddly, when they came to the sixth commandment, the KJV translators chose to translate the word as “kill” instead of “murder.” “Thou shalt not kill” is an incorrect and inconsistent translation.
That mistranslation has created needless confusion and personal, moral conflict for centuries. Christians have debated with each other—and struggled in their own minds—over whether to serve in the military during war time, to use deadly force as a police officer, or even to protect their own families from homicidal attacks. It’s unfortunately true that protecting a nation, protecting society, and protecting loved ones sometimes require *killing*, but that is different from *murder*. The command “Do not murder” does not apply to justified killing in the course of one’s duty.
The mistranslation of Exodus 20:13 has also caused believers and skeptics alike to question the reliability of the Bible and the character and justness of God. After all, after commanding the Israelites not to “kill” anyone, God orders them to kill criminals for capital crimes (Exodus 21:12–29\), Israelites who worshipped the gods of Moab (Numbers 25:1–8\), all Midianite males and non\-virgin females (Numbers 31:1–18\), and the pagan societies of Canaan (Deuteronomy 2:30–36; Joshua 6; 1 Samuel 15:1–3\). Capital punishment for the crime of murder was, in fact, the first commandment God gave to Noah after the flood (Genesis 9:6\).
Plainly, the Bible distinguishes between a justified killing and murder, that is, unlawful (not legally justified) homicide in which the perpetrator intentionally kills another person. The penal codes of nations around the world have historically held a similar distinction. So what God forbids in the [Ten Commandments](Ten-Commandments.html) is murder, specifically, not killing, in general.
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Is Ezekiel 26:14 a false prophecy because it says that Tyre will never be rebuilt?
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Answer
Ezekiel 26:1—28:19 is a prophecy against the ancient Phoenician city\-state and commercial center of [Tyre](Tyre-in-the-Bible.html). Because of Tyre’s pride and exploitation of God’s people, Israel, their judgment was ensured. Writing between 593 and 565 BC, the [prophet Ezekiel](life-Ezekiel.html) warns of the devastation that would come upon Tyre.
In Ezekiel 26:3–6, the Lord says to the wicked city, “I am against you, Tyre, and I will bring many nations against you, like the sea casting up its waves. They will destroy the walls of Tyre and pull down her towers; I will scrape away her rubble and make her a bare rock. Out in the sea she will become a place to spread fishnets. . . . She will become plunder for the nations, and her settlements on the mainland will be ravaged by the sword.” In verse 14, the Lord makes this startling promise: “I will make you a bare rock, and you will become a place to spread fishnets. You will never be rebuilt.”
These prophecies came true in amazing detail. In analyzing the passage and its fulfillment, a little geography is helpful. The name *Tyre* was associated with two locations of the city: one location was on the mainland, and we could call it “continental Tyre,” “coastal Tyre,” or “Old Tyre.” The other location was on a nearby small island, and we could call it “insular Tyre” or “New Tyre.” Insular Tyre had two harbors and was a major center of commerce in the Mediterranean. The island on which New Tyre was built was separated from the mainland by a shallow strait only about 540 yards wide.
God said that “many nations” would come against Tyre, and that’s what history records:
• [King Nebuchadnezzar](Nebuchadnezzar.html) of Babylon besieged coastal Tyre (585—573 BC), and the city on the mainland fell. Babylon was unable to conquer insular Tyre, however, and so only partially fulfilled Ezekiel’s prophecy.
• Greece, under [Alexander the Great](Alexander-the-Great.html), besieged insular Tyre (332 BC), destroyed the city, and killed about 8,000 men. In besieging the island, Alexander used rubble from the demolished buildings of coastal Tyre to build a causeway across the channel to insular Tyre. In this way, the prophecy of Ezekiel 26:12 came true in literal fashion: “They will break down your walls and demolish your fine houses and throw your stones, timber and rubble into the sea.” Tyre was razed to the ground, and from then on the island on which Tyre was built was no longer an island but a peninsula.
After Alexander’s conquest, Tyre never regained its glory and went through long periods of being totally uninhabited. At various times, other settlements have been established near the site of Tyre, but those, too, have suffered invasion:
• The [Muslims](Islam.html) conquered Tyre in AD 638\.
• [Crusaders](Christian-crusades.html) from Europe conquered the area in AD 1124\.
• The Mameluke Muslims retook the area in AD 1291 and reduced Tyre to ashes. The place remained uninhabited for the next 300 years.
In 1894 the population of Tyre was reported to be about 200 people living in an obscure fishing village. In more recent times, the country of Lebanon has been rebuilding Tyre and rebranding it as a tourist attraction. The city now has an estimated population of 135,000\. Tyre’s southern harbor has been long unusable, but the northern harbor is still used for small fishing operations and recreation.
True to Ezekiel’s prophecy, the city of Tyre was at one time completely destroyed, and, due to Alexander the Great’s determination to conquer insular Tyre, the place became “a bare rock, . . . a place to spread fishnets” (Ezekiel 26:14\).
However, the prophecy of Ezekiel 26:14 also says that Tyre “will never be rebuilt,” and this has caused some critics to claim the Bible contains a false prophecy, since there does exist a village of Tyre today. In answer to this, we’ll focus on the word *rebuilt*. If Tyre were to be truly “rebuilt,” then everything mentioned in Ezekiel 27 would have to be restored:
– national prominence and regional influence (see Ezekiel 27:3\)
– national strength and security (see Ezekiel 27:10–11\)
– wealth and prosperity and opulence (see Ezekiel 27:3–4, 33\)
The prophecy of Ezekiel 26:14 does *not* mean there would never be anything built on the island. It means that, after its final defeat by wave after wave of conquerors, Tyre would never regain the status it held in Ezekiel’s day. Tyre would never again be a commercial superpower, a world trader, or a colonizer. Tyrians would never again possess the riches and prosperity they had in their city’s heyday.
When God told Tyre, “You will never be rebuilt,” He did not lie. Ancient Tyre was stripped of its glory and strength. Modern Tyre is but a shadow of its former reality. The businesses and dwellings that now stand on the ancient site are a far cry from the luxury, greatness, or influence of the original city\-state. *That* Tyre—the Tyre judged by God—will never be reconstituted or rebuilt.
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What is populism? What is a populist?
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Answer
*Webster’s Dictionary* defines a populist as “1\) a member of a political party claiming to represent the common people, and 2\) a believer in the rights, wisdom, or virtues of the common people” (www.merriam\-webster.com/dictionary/populist, accessed 8/25/21\). Populism is often associated with grassroots movements, working\-class engagement, and antiestablishment sentiments. There is little that unites populism politically, and populists can come from both sides of the political spectrum.
As a political outsider who ran afoul of both political parties, Donald Trump was considered a populist President. Other examples of people and movements that have been labeled “populist” in the United States include Andrew Jackson, Theodore Roosevelt, George Wallace, Ross Perot, the Tea Party (on the right), and Occupy Wall Street (on the left). Populistic ideology appeals to the common sense of the common people, those who feel disenfranchised by an elite “ruling class” and who feel victimized by the excesses of current political or economic powers. Populism purposefully sets up a clash between “the people” and “the system,” promising to represent the interests of the average person. Aspiring politicians can and have used this ideology to rally supporters to their movement, challenge the status quo of the elites, and work toward societal change.
An example in the Bible of someone who used a form of populism to get ahead is [Absalom](who-was-Absalom.html), King David’s son. Desiring the throne for himself, Absalom hatched a plan to ingratiate himself with the common people. Disputes in Israel were settled every morning outside the city gates of Jerusalem, and so Absalom “would get up early and stand by the side of the road leading to the city gate. Whenever anyone came with a complaint to be placed before the king for a decision, Absalom would call out to him, ‘What town are you from?’ He would answer, ‘Your servant is from one of the tribes of Israel.’ Then Absalom would say to him, ‘Look, your claims are valid and proper, but there is no representative of the king to hear you’” (2 Samuel 15:2–3\). After sympathizing with the person’s grievance, Absalom would plant a suggestion: “If only I were appointed judge in the land! Then everyone who has a complaint or case could come to me and I would see that they receive justice” (verse 4\). In posturing as a king who would “look out for the little guy,” Absalom was painting himself in populist colors.
Not only did the populist Prince Absalom hold out the promise of quick and agreeable judgments, but he also turned on the charm: “Whenever anyone approached him to bow down before him, Absalom would reach out his hand, take hold of him and kiss him” (2 Samuel 15:5\). This welcoming, humble action was meant to show that Absalom was on the common person’s level. After four years of behaving this way, Absalom “stole the hearts of the people of Israel” (verse 6\). The people, who had no inkling of Absalom’s devious and selfish motives, were won over with a populist appeal.
We must be careful. Following a crowd, even a well\-intentioned Christian crowd, can be a dangerous thing. History has shown that populist politicians can be freedom\-loving patriots, or they can be brutal dictators. Some populists see Christianity as a powerful tool and, whether or not they are sincere in their faith, have been known to use Christian terminology to win the hearts of the people. In the end, our hope is not in men or in princes (Psalm 118:8–9; 146:3; Jeremiah 17:5\), but in the Lord alone (Psalm 62:8; Isaiah 26:4\).
We need wisdom. Christianity is more than an ideology. It is the one true Faith that is rooted in the Way, the Truth and the Life, Jesus Christ (John 14:6\). Biblical Christianity is bigger than politics and cannot be reduced to a political, economic, or social system.
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What is the Wisconsin Evangelical Lutheran Synod (WELS)?
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Answer
The Wisconsin Evangelical Lutheran Synod (WELS) is one of many bodies that descend from the teachings of [Martin Luther](Martin-Luther.html) and his desire to correct the errors in the Roman Catholic Church. The subsequent [Protestant Reformation](Protestant-Reformation.html) is seen as a return to true Christianity after it had been corrupted.
The Wisconsin Evangelical Lutheran Synod traces their origin to the 1828 United Rhine Mission Society in Germany. In 1837 that society sent John Muehlhaeuser to serve in North America, where he eventually moved to Wisconsin in 1848\. The first meeting of the Wisconsin Synod took place in 1850\. In 1868 the synod (or “assembly”) severed ties with its German branch in order to become “more Lutheran.” Over the following decades, the synod spread across neighboring states and the world—sending missionaries to places like Africa and Japan. They officially became the Wisconsin Evangelical Lutheran Synod in 1959 ([https://wels.net/about\-wels/history](https://wels.net/about-wels/history), accessed 8/25/21\).
The word *synod* is taken from Greek and basically means “an assembly or meeting”; thus, the Wisconsin Evangelical Lutheran Synod is an assembly of Lutheran congregations. As of now, they have 1,264 individual churches in 47 states and 4 provinces of Canada, making them the third largest Lutheran body in the United States ([https://wels.net/about\-wels/history/numbers](https://wels.net/about-wels/history/numbers), accessed 8/25/21\). They are in fellowship with the Evangelical Lutheran Synod (ELS) and the Confessional Evangelical Lutheran Conference (CELC).
In their own words, members of the Wisconsin Evangelical Lutheran Synod “share a commitment to be faithful to the Scriptures and the Lutheran Confessions. God gathered us to work together and blessed the faithful efforts of all those who have gone before us. We remain together to work as brothers and sisters in Christ and to proclaim the wonders of God’s grace to all the world” (*Together in Christ: A History of the Wisconsin Evangelical Lutheran Synod*, p. 54\).
The Wisconsin Evangelical Lutheran Synod broke fellowship with its sister church, the similarly conservative [Lutheran Church—Missouri Synod](Lutheran-Church-Missouri-Synod.html), in August 1961 over the practical implementation of church fellowship. As a theologically conservative organization, the Wisconsin Evangelical Lutheran Synod teaches many things in line with the stance of Got Questions. On topics such as the identity of Christ, His death on the cross, the Trinity, the inerrancy and inspiration of Scripture, and marriage, their doctrine aligns with ours. However, they also hold some beliefs that are more problematic.
Each of their statements of faith starts with “The Bible and Lutherans teach.” This phrasing would seem to indicate they hold their identity as Lutherans almost as high as the content of the Bible. The Wisconsin Evangelical Lutheran Synod also teaches that God “conveys his forgiving grace and strengthens faith only through the Word and sacraments” ([https://wels.net/about\-wels/what\-we\-believe/this\-we\-believe/good\-works](https://wels.net/about-wels/what-we-believe/this-we-believe/good-works)). To say that forgiving grace comes through the sacraments is to say the earthly elements are necessary for the forgiveness of sins, and we find this to be unbiblical. The Wisconsin Evangelical Lutheran Synod teaches that the sacraments are “the only means through which immortal souls are brought to faith and to life in heaven” ([https://wels.net/about\-wels/what\-we\-believe/this\-we\-believe/means\-of\-grace](https://wels.net/about-wels/what-we-believe/this-we-believe/means-of-grace), accessed 8/25/21\). The sacraments consist of the baptism—including [infant baptism](infant-baptism.html)—and communion. The Wisconsin Evangelical Lutheran Synod holds a view similar to [consubstantiation](consubstantiation.html), believing that Christ’s body and blood are “in, with, and under the bread and wine” (ibid.). Communicants therefore receive both bread and wine, and the body and blood of Christ. The Wisconsin Evangelical Lutheran Synod also teaches that salvation can be lost, interpreting 1 Corinthians 10:12 as saying a believer can fall from faith.
Finally, the Wisconsin Evangelical Lutheran Synod rejects the teachings of millennialism and the rapture, believing only in Christ’s second coming, at which point believers and unbelievers will appear before the throne of judgment. They reject a literal Antichrist, claiming instead that the descriptions of that figure in the Bible are being fulfilled by the papacy ([https://wels.net/about\-wels/what\-we\-believe/this\-we\-believe/jesus\-return](https://wels.net/about-wels/what-we-believe/this-we-believe/jesus-return), accessed 8/25/21\).
Believers should be careful to assess all the doctrine and practices of any group they associate with, including the Wisconsin Evangelical Lutheran Synod.
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What is Messalianism?
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Answer
Messalianism was a Christian sect in Mesopotamia that existed from around AD 360 to about the ninth century. The name *Messalian*—one of many for the group—means “one who prays” in Syriac, as it also does in the Greek version of the name: *Euchite*. Their beliefs and practices were heavily influenced by Eastern mysticism.
Messalianism taught that, because of Adam’s original sin, every person was born with a demon that incited men to sin and that neither baptism nor the Lord’s Supper could expel. The Messalians even taught that Christ was born with a demon. The only means for removing the demon was fervent, constant prayer combined with an [ascetic lifestyle](Christian-asceticism-monasticism.html). The Messalians had no jobs, only praying—or sleeping, as Theodoret quipped—and they lived by begging.
The asceticism would continue until the Messalian’s prayers produced a passionless state wherein the demon would escape the body through the spittle or mucus, or else as smoke in the form of a serpent. After that, sin was impossible. Because the passions of the body no longer ruled, rich food and luxurious living could not stir evil desires in the heart, so the necessity for an ascetic lifestyle was gone.
Messalianism also taught that the person in the passionless state was able to see the Trinity with his physical eyes. The three parts of the Godhead converged into one, uniting with worthy souls. Further, these “spiritual” people were viewed as almost divine in nature, seeing things invisible to ordinary men like spirits, demons, and prophetic visions.
The first recorded leader of Messalianism was Adelphius, so another name for the group was the Adelphians. Theodoret recorded that Flavian the bishop of Antioch invited the Messalian teachers to his city. The Messalians denied their doctrines and faulted their accusers with slander. Flavian then pretended to sympathize with Adelphius, convincing him that he had found a like\-minded ally and conning him into divulging all his beliefs.
The Messalian leader was convicted out of his own mouth; he and his party were beaten, excommunicated, and banished from Syria to Pamphylia. They were not allowed the opportunity for recantation, as they wished, because no one felt they could trust their sincerity. It is probably at this point that Flavian held a synod against them, attended by thirty clergy. Messalianism was also condemned by a synod in Sida, Pamphylia, around the same time, approximately AD 390\. Over the next decades, many religious leaders all over the ancient world, notably in Ephesus and Alexandria, also met and condemned Messalianism.
Other leaders within Messalianism included Lampetius, whose followers were called Lampetians. He is said to have been the first Messalian to become a priest, being ordained by the bishop of Caesarea in 458\. Eventually, he was accused of inappropriate behavior and Messalian practices and was degraded from priesthood. The next leader was Marcian, a moneychanger in the sixth century. His leadership gave the group one more name: Marcianists. The new name led to some confusion in the West as those in the East condemned it. Upon appeal, the pope pronounced Marcian orthodox because he could not determine what the heresy of Marcianism was.
Whatever name was used, Messaliansim eventually fizzled out as time passed. Nothing more was heard of it until the [Bogomil heresy](Bogomilism.html) that arose in the twelfth century.
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What is the significance of David saying, “You prepare a table before me” (Psalm 23:5)?
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Answer
In Psalm 23:5, King David says to the Lord, “You prepare a table before me in the presence of my enemies,” portraying his close relationship to God as an honored dinner guest of a generous and capable host. As a gracious host, the Lord attends to David’s every need, showering him with personal care, abundant goodness, protection from his enemies, and eternal blessings.
David had many adversaries, but in the presence of the Lord, seated at His table, they posed no threat because David had guest\-rights with the Lord. In the ancient East, a host was obligated to safeguard his visitors from all enemies at all costs.
Psalm 23 begins, “The LORD is my shepherd, I lack nothing.” The psalm’s central theme—that David lacks nothing—is reinforced through every line. The word *my* underscores the intimacy of David’s up\-close relationship with God. David acknowledges that God is always with Him, looking out for his good, even in the darkest “valley of the shadow of death” (verse 4\). Even in the most challenging circumstances—“in the presence of my enemies” (verse 5\)—David lacks nothing because His God is with him, supplying his every need and looking out for his welfare.
David’s assertion, “You prepare a table before me,” is equivalent to Paul’s declaration, “And my God will meet all your needs according to the riches of his glory in Christ Jesus” (Philippians 4:19\). This theme of God’s constant provision and protection echoes in Paul’s prayer for the Ephesians: “I pray that from his glorious, unlimited resources he will empower you with inner strength through his Spirit. Then Christ will make his home in your hearts as you trust in him. Your roots will grow down into God’s love and keep you strong. And may you have the power to understand, as all God’s people should, how wide, how long, how high, and how deep his love is. May you experience the love of Christ, though it is too great to understand fully. Then you will be made complete with all the fullness of life and power that comes from God” (Ephesians 3:16–19, NLT).
When we are invited to someone’s house for dinner, we cannot open the host’s refrigerator and grab whatever we want to eat. We depend on the host to place dinner on the table for us. We wait to be offered food and drink. Thus, the statement, “You prepare a table before me,” highlights David’s dependence on God.
The same God who “spread a table in the wilderness” for the children of Israel by providing [daily manna](what-was-manna.html) for them to eat (Exodus 16:15; cf. Psalm 78:19\) would supply all the provisions and help King David would need. David’s confidence in God dovetails with the encouragement in Hebrews 4:16: “So let us come boldly to the throne of our gracious God. There we will receive his mercy, and we will find grace to help us when we need it most” (NLT).
God (the Host) welcomes His guest (David) to a feast already prepared and spread out for him on the table. As it was for David, it is for all believers who accept the invitation to dine at the Lord’s table (Isaiah 25:6–9; Matthew 22:1–14; Luke 13:29–30; Revelation 19:9; 21:2–4\). Like David, we depend on God to provide our material and physical needs (Psalm 104:27\); we lean on Him for understanding and direction in life (Proverbs 3:5–6\); we rest in Him through prayer (Philippians 4:6; 1 Peter 5:7\); and, most importantly, we depend on God for our salvation (Ephesians 2:8–9\).
*You prepare a table before me* means God’s “divine power has given us everything we need for a godly life through our knowledge of him who called us by his own glory and goodness” (2 Peter 1:3\). Yet it’s not only in this life that God meets our needs. God is our gracious and bountiful benefactor for both our bodies and souls for all time and eternity.
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What does it mean that a city on a hill cannot be hidden (Matthew 5:14)?
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Answer
Jesus Christ began His great [Sermon on the Mount](sermon-on-the-mount.html) by teaching the [Beatitudes](beatitudes.html), a list of blessings that define the inner character of a genuine servant of God (Matthew 5:1–12\). These verses also illustrate God’s kingdom principles, which are directly opposite of the world’s value system. To the casual listener, this countercultural teaching could suggest that Christ expects His disciples to withdraw from the world. But in Matthew 5:13–16 Jesus follows up immediately with an illuminating segment, leaving His true followers with no doubt as to His intended meaning: “You are the light of the world. A city set on a hill cannot be hidden” (verse 14, NASB95\).
Jesus compared Christians to a city on a hill that cannot be hidden because kingdom people are meant to be a beacon in the night, providing spiritual light to a lost and dying world. Jesus said in John 9:5, “While I am in the world, I am the [light of the world](light-of-the-world.html).” To His disciples, He explained, “I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life” (John 8:12\). Jesus is the light that illuminates our lives. Everyone who puts their faith and trust in Him “will no longer remain in the dark” (John 12:46\).
As long as we live on this earth, we are meant to have an influence on the people around us. The apostle Paul taught, “For you were once darkness, but now you are light in the Lord. Live as children of light” (Ephesians 5:8\).
The purpose of light is to give direction by making it possible to see. At night, a city on a hill shines its light in all directions from an elevated position. The light can be seen far and wide, illuminating the way for many travelers and showing them which way to go. Jesus said, “I am the way and the truth and the life. No one comes to the Father except through me” (John 14:6\). Toward Jesus, and ultimately into a relationship with God the Father, is the direction in which people ought to walk.
The apostle John said of Jesus, “In him was life, and that life was the light of all mankind. The light shines in the darkness, and the darkness has not overcome it” (John 1:4–5\). As Christians we are to make the light of truth visible—by sharing the gospel of salvation in Jesus, and through the way we live our lives—thereby providing direction and guidance for those who are lost and living in darkness.
Isaiah foresaw the coming of Jesus Christ as the dawning of a great light seen by “people walking in darkness . . . those living in the land of deep darkness” (Isaiah 9:2; cf. Matthew 4:16\). Saul of Tarsus had been walking in profound spiritual darkness, persecuting Christians. When Jesus Christ appeared to him, Saul saw “a light from heaven, brighter than the sun, blazing around me” (Acts 26:13\).
The Lord allowed [Saul](life-Paul.html) to remain temporarily blinded by the light, as a symbol of his sightless spiritual state. That day God told Saul, “I have appeared to you to appoint you as a servant and as a witness of what you have seen and will see of me. I will rescue you from your own people and from the Gentiles. I am sending you to them to open their eyes and turn them from darkness to light, and from the power of Satan to God, so that they may receive forgiveness of sins and a place among those who are sanctified by faith in me” (Acts 26:16–18\). From the moment God removed the blinders from his eyes, Saul began to preach the truth that Jesus is the Son of God (Acts 9:17–31\).
Saul, who later went by the name of Paul, went on to become one of Christianity’s most zealous messengers. Everywhere he went, Paul taught Christians to “live clean, innocent lives as children of God, shining like bright lights in a world full of crooked and perverse people” (Philippians 2:15, NLT).
The Christian life is meant to have a visible impact and not to be lived in secret, hidden from the world. Jesus said, “No one lights a lamp and then puts it under a basket. Instead, a lamp is placed on a stand, where it gives light to everyone in the house. In the same way, let your good deeds shine out for all to see, so that everyone will praise your heavenly Father” (Matthew 5:15–16, NLT). There is no such thing as covert Christianity or clandestine discipleship.
Paul advised Timothy, “Never be ashamed to tell others about our Lord” (2 Timothy 1:8, NLT). We must not hide our devotion to Christ. Instead, we are to remain humble while doing everything we can to attract, influence, and guide others toward the truth: “For the Lord gave us this command when he said, ‘I have made you a light to the Gentiles, to bring salvation to the farthest corners of the earth’” (Acts 13:47, NLT).
When we live as true disciples of Jesus Christ, obeying the principles of God’s kingdom, we become like a city on a hill that cannot be hidden. In fact, as new creatures in Christ (2 Corinthians 5:17\), it is now part of our nature as kingdom servants to be the light in the world. The light we shine does not come from us but instead is a reflected light coming from our source—“the Lord, who is the Spirit” (2 Corinthians 3:18\).
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What is radical orthodoxy?
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Answer
Radical orthodoxy is a school of thought that seeks to embrace [Augustinian](Augustinianism.html) and medieval thought and sees no separation between the sacred and secular; rather, radical orthodoxy promotes a sacred evaluation of all spheres of living. It is considered “radical” in that it embraces a wider view of all knowledge and reason as illumination, but it is considered “orthodox” in that it still adheres to credal Christianity and has roots in Anglicanism and Catholicism. Radical orthodoxy arose in the 1990s.
Radical orthodoxy is usually credited with having its roots at Cambridge University in 1990 when John Milbank published *Theology and Social Theory*. The vein of thought grew with other theologians like Graham Ward and Catherine Pickstock. Though there is no single, uniform version of radical orthodoxy, there are a few common threads.
Radical orthodoxy seeks to do away with the idea that there can be a separation between the sacred and the secular. That dichotomy has been forced upon society and accepted by the church, but there is no good reason to divide things as either “secular” or “sacred.” Milbank looks at history and writes, “Once, there was no ‘secular’” (*Theology and Social Theory: Beyond Secular Reason*, 2nd edition, Blackwell Pub., 2006, p. 9\). Radical orthodoxy rejects modernism and postmodernism and promotes a view of the world in which theology is brought to bear in all of society’s issues, concerns, and activities. In order to make sense, all of life must be viewed through the lens of theology. Instead of a faith vs. reason dichotomy, Milbank asserts that faith is an intensification of reason with divine illumination. Faith itself is a means of knowing.
Summing up the basic philosophy of radical orthodoxy are “four crucial claims”:
• Secular modernity is the creation of a perverse theology;
• The opposition of reason to revelation is a modern corruption;
• All thought which brackets out God is ultimately nihilistic;
• The material and temporal realms of bodies, sex, art, and sociality, which modernity claims to value, can truly be upheld only by acknowledgement of their participation in the transcendent.
(*Radical Orthodoxy: A New Theology*, Routledge, ed. by Milbank, J., Ward, G., and Pickstock, C., 1999, frontispiece).
Whether one subscribes to radical orthodoxy as a whole in its appeal to Augustine, [Aquinas](Saint-Thomas-Aquinas.html), Plato, and other thinkers, the ideology does bring up important points about the role of faith in the world and the lordship of Christ over all creation (Ephesians 1:22; 1 Corinthians 15:27; Philippians 2:9–11\). Radical orthodoxy rightly encourages believers to engage with the world from a distinctly Christian perspective in all things and not to compartmentalize life and belief into the sacred and the secular. We cannot exclude God from any so\-called secular domain.
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Do Jews and Christians worship the same God?
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Answer
Many Jews in the time of the Old Testament did worship the true God. The God who called Abraham, gave the law to Moses, and established the nation of Israel is the One True God, eternal in the heavens. This is the same God that Christians worship today.
As an overview, here are some of the teachings about God that Jews and Christians share:
• God is eternal
• God is all\-powerful
• God is all\-present
• God is all\-knowing
• Only one God exists
However, [Judaism](Judaism.html) as practiced today does not worship the Christian God; that is, they do not worship the One True God of their ancestors. They have turned away from the truth of who God is.
Here are the main Christian teachings about God that set Christianity apart from Judaism:
• The one God exists in triunity (Father, Son, and Spirit)
• God became [incarnate](God-incarnate.html) in the person of Jesus of Nazareth
The whole of the Old Testament—the revelation of the Old Covenant given to God’s chosen people, the Jews—points to the person and work and life of Jesus the Messiah (Luke 24:27\). But when the Messiah came, “the world did not recognize him. He came to that which was his own, but his own did not receive him” (John 1:10–11\). Because of their rejection of God’s Chosen One, Jesus pronounced judgment: “The kingdom of God will be taken away from you and given to a people who will produce its fruit” (Matthew 21:43; see also Matthew 11:20–24; 23:37–39; and Luke 19:41–44\).
Many Jews today still intend to follow the Old Covenant, even though the sacrifices commanded in the Old Covenant cannot be offered today, and even though perfect observance of [the Torah](what-is-the-Torah.html) was never possible. Many Jews have missed the revelation of the Messiah and have failed to enter the [New Covenant](new-covenant.html) He sealed, even though that New Covenant was predicted far in advance (Jeremiah 31:31–34\). The Jeremiah passage is quoted in the book of Hebrews, where the old is contrasted with the new: “In fact the ministry Jesus has received is as superior to \[the high priests’ under the Mosaic Covenant] as the covenant of which he is mediator is superior to the old one, since the new covenant is established on better promises” (Hebrews 8:6\).
Even in Jesus’ day, the Jewish religion had drifted from the Word of God, and the Jews were no longer worshiping God in truth. Jesus called out the religious leaders on several occasions, including when He said, “Isaiah was right when he prophesied about you hypocrites; as it is written: ‘These people honor me with their lips, but their hearts are far from me. They worship me in vain’” (Mark 7:6–7\). Jesus then pinpointed the problem: “You have let go of the commands of God and are holding on to human traditions. . . . You have a fine way of setting aside the commands of God in order to observe your own traditions!” (Mark 7:8–9\). According to Jesus, the religious leaders were not worshiping the true God; rather, they were making up their own rules and ignoring God’s—which is tantamount to worshiping oneself.
In confronting the religious error of His day, Jesus appealed to Moses: “Do not think I will accuse you before the Father. Your accuser is Moses, on whom your hopes are set. If you believed Moses, you would believe me, for he wrote about me. But since you do not believe what he wrote, how are you going to believe what I say?” (John 5:45–47\). Moses knew and worshiped the One True God; the Jews of Jesus’ day did not. They kept the ceremonies and the form of the Jewish religion, but they rejected Christ, God’s own Son.
The [apostle Paul](life-Paul.html), a Pharisee fully trained in the law of Moses, said of his Jewish brothers and sisters: “My heart’s desire and prayer to God for the Israelites is that they may be saved. For I can testify about them that they are zealous for God, but their zeal is not based on knowledge. Since they did not know the righteousness of God and sought to establish their own, they did not submit to God’s righteousness. Christ is the culmination of the law so that there may be righteousness for everyone who believes” (Romans 10:1–4\). The crux of the difference between the God the Christians worship and the God the Jews worship is Christ.
As the prophecies had said, Jesus the Messiah became the [Cornerstone](Jesus-Christ-cornerstone.html) that the builders rejected (Psalm 118:22; cf. Acts 4:11\) and the [Rock of Offense](rock-of-offense.html) over which the Jews stumbled (Matthew 21:44; Luke 2:34; 1 Peter 2:7–8\). But Jesus made it clear that He had not come to discard the Old Testament but to fulfill all that was written in it (Matthew 5:17–18\). Jesus reveals to us who God is:
“Anyone who welcomes me welcomes the one who sent me” (Matthew 10:40\)
“Whoever believes in me does not believe in me only, but in the one who sent me. The one who looks at me is seeing the one who sent me” (John 12:44–45\)
“Whoever listens to you listens to me; whoever rejects you rejects me; but whoever rejects me rejects him who sent me” (Luke 10:16\)
“I and the Father are one” (John 10:30\)
So, do Jews and Christians worship the same God? For Jews and Christians *who have faith in Jesus*, yes, they worship the same God. Jesus is “the way, and the truth, and the life. No one comes to the Father except through \[Him]” (John 14:6\). For Jews who reject Jesus as the Messiah, it is unclear whether it is more accurate to say they are worshiping a false god or worshiping the one true God falsely. Whatever the case, Jews who reject Jesus are not worshiping God in the manner He requires. They have a tragically incomplete understanding of who God is, how He has provided salvation, and how to experience an intimate relationship with Him. The One True God has revealed Himself in Jesus Christ, “for in Christ all the fullness of the Deity lives in bodily form” (Colossians 2:9\). Apart from faith in Christ, no one truly knows God.
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What does the Bible say about perseveration? What does it mean to perseverate?
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Answer
To perseverate is to repeat an action after the stimulus for that action has ceased. Perseveration occurs when a person persists in a thought, behavior, or speech pattern, even when inappropriate to do so. Many describe perseveration as “getting stuck” or an inability to switch tasks. For example, a person might continue to ask a question even after it has been answered or give the same response to different questions. Discussions about perseveration generally arise as related to developmental disorders like autism, neurodegenerative diseases like Huntington’s disease or dementia, brain injuries, or psychological disorders like schizophrenia. The Bible does not specifically discuss perseveration. However, biblical principles can help us evaluate the various treatment recommendations as well as how to respond to a person who might struggle with perseveration.
Treatment recommendations for perseveration depend on the underlying issue for which perseveration is a symptom as well as the specific perseverative behaviors. [Cognitive behavioral therapy](cognitive-behavior-therapy.html) and medication are common treatments. Cognitive behavioral suggestions include things like “gaining attention” or becoming present and aware of the current moment to help shift the brain, managing any anxiety that might be prompting the behavior, having a broader range of topics to discuss or activities to do, and setting a time limit on the behavior. Various medications have also been found to be helpful. Given that many who struggle with perseveration are children or those with other medical issues, a caregiver is often the one who helps the person get “unstuck” or who can set up boundaries around the behaviors.
The Bible tells us it is important to [control our thoughts](take-control-thoughts.html): “We demolish arguments and every pretension that sets itself up against the knowledge of God, and we take captive every thought to make it obedient to Christ” (2 Corinthians 10:5\). So seeking to manage perseveration makes biblical sense. It is right and appropriate to seek help when our brains seem to continually get stuck in an unhelpful pattern. Being able to manage our thoughts and behaviors is ultimately a work of the Holy Spirit who produces self\-control and leads us into truth (Galatians 5:22–23; John 14:16–17\). For those who are in Christ, dealing with perseveration will not be simply about following therapeutic recommendations or getting the correct medication dose; they have the Holy Spirit’s help as well.
One way believers can potentially help in their perseverative behaviors is through Scripture memory. When the Word of God fills our minds and hearts, we more easily recognize truth and more willingly yield to His Spirit in us. If an unhelpful thought comes into our minds that we cannot seem to let go of, we’ll have something ready with which to replace it. Psalm 1:1–3 says, “Blessed is the one . . . whose delight is in the law of the LORD, and who meditates on his law day and night. That person 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.” Philippians 4:8 tells us, “Whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable—if anything is excellent or praiseworthy—think about such things.”
If perseverative behaviors are prompted by [anxiety](Bible-anxiety.html), we can remember, “Do not be anxious about anything, but in every situation, by prayer and petition, with thanksgiving, present your requests to God. And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus” (Philippians 4:6–7\). We can pray and rest in God to soothe us and thus perhaps more easily desist the perseverative behavior.
Relating with a person who struggles with perseveration can be challenging. It is natural to be frustrated when another person is persisting in situationally inappropriate behavior. Recognizing that the other person is made in the image of God (Genesis 1:27\) and seeking to view him or her as God does will help. We can remind ourselves that the perseveration is a symptom of a disorder or a disease. Usually, the other person is not intentionally annoying us. We can empathize with the struggles. We can do our best to help the other person get “unstuck,” possibly using some of the therapeutic suggestions above. Parents or caregivers of those who struggle with perseveration can help set boundaries on the behaviors as well as ensure safety. We can view their perseveration as an opportunity for us to love well. Paul encouraged the Thessalonians, “We urge you, brothers and sisters, warn those who are idle and disruptive, encourage the disheartened, help the weak, be patient with everyone” (1 Thessalonians 5:14\). In doing so, we can also “rejoice always, pray continually, give thanks in all circumstances; for this is God’s will for you in Christ Jesus” (1 Thessalonians 5:16–18\). Bearing with and helping those who struggle with perseveration is an opportunity for us to rely on the Lord for His equipping. It is also a view into His love for us. He bears with all of our weaknesses.
In some ways, perseveration could even be an image to us of what our sin must look like to God. How often do we persist in worshipping a lifeless idol or repeating a sinful behavior, even when we know those things don’t lead to any useful end? When we struggle with perseveration or see someone else exhibiting perseverative behavior, we can use it as a prompt to praise God for His mercy and grace and to ask Him to help us avoid sin. What we should be persistent in is our [walk with God](walk-with-God.html). Imagine if we all perseverated on Scripture or in prayer. Imagine if the persistence of the person we see stuck in a perseverative cycle was the same persistence we had in pursuing God. While the one leads to no helpful end, the other leads to something of inestimable eternal worth.
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Should a Christian prepare a last will and testament?
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Answer
A will is essentially the same thing as a testament. It is a written document that communicates the way a person wants to have his or her assets dispersed after death. Since a person can change his or her will as circumstances change, it is only the last (most recent) will/testament that is in force. Sometimes a will/testament will disperse property directly to individuals, and sometimes the person may establish a trust (testamentary trust) that will establish ongoing regulations for distributing the wealth. A testamentary trust may be established to limit the amount of money an heir can access within a certain time period. It may also establish certain qualifications for continued access to the inheritance. For instance, if an heir does not maintain employment, fails a drug test, or is convicted of a felony, he or she may lose access to the funds held in trust.
When [King Hezekiah](life-Hezekiah.html) was ill, the prophet Isaiah told him, “Put your house in order, because you are going to die” (Isaiah 38:1\). Obviously, it is wise to prepare for the event of one’s death. The Bible does not directly address whether a Christian should prepare a will since wills are a modern convention. In ancient times, inheritance laws were more rigid, and wealth was, by default, distributed by law. Christians today have a choice about what happens to their assets, and it would seem that good stewardship demands that they use that choice to make the most of their assets. In some cases, leaving large amounts of money or other assets to their children may not be a wise choice, so a testamentary trust might be the better choice. Christians also have the opportunity to support ministries after their death. There is no biblical principle that parents must leave everything they have to their children, and in many cases other individuals or ministries may be needier or may make better use of those assets. If a person dies intestate (without a will), the assets will be distributed according to state law, which will not include distributions to any Christian ministries and very often will not reflect the priorities of the Christian who has died.
More crucial than the distribution of assets is the establishing of guardianship for minor children. The “nearest living relative,” not to mention a [foster home](Christian-foster-care.html) or state facility, may not be the best choice. A will can establish who will take care of the children. The Christian will want to make sure the guardian is also a believer who will continue to raise the children in a Christian home.
To be valid, a will must be prepared and filed according to state law. Some states are very specific in their requirements, and others are quite lenient. To be sure, it is best to consult an attorney and spend the two or three hundred dollars (in most cases) to make sure that the will meets all state legal requirements so that the final wishes that reflect Christian priorities will be honored.
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What did Jesus mean when He said, “Your word is truth” in John 17:17?
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Answer
In Jesus’ High Priestly Prayer, Jesus prays to His Father, saying, “Sanctify them by the truth; your word is truth” (John 17:17\). In this verse, Jesus communicates two important facts: God’s Word is truth—God’s Word *equals* truth—and it’s by that truth that God [sanctifies](sanctification.html) us, or sets us apart for holy service to Himself.
In the same prayer, Jesus prays for His disciples and all who will believe in Him through the gospel (John 17:20\). Believers accept God’s words (John 17:6\) and accept Jesus as God’s Word (John 17:8\). God is truth, and His truth brings salvation to all who accept it (Titus 2:11\). Further, God’s written and living Word will sustain believers as they are in the world (John 17:14\).
In the High Priestly Prayer in John 17, Jesus confirms that He brought the message of salvation to the world: “Now this is eternal life: that they know you, the only true God, and Jesus Christ, whom you have sent” (John 17:3\). Jesus’ mission of bringing the truth has been accomplished (John 17:4\), and He turns the focus of His prayer to God working through the disciples and other believers. He confirms that believers will be rejected by the world for believing “Your word is truth,” but believers are also assured joy, God’s protection from the evil one, and sanctification by God’s Word (John 17:13–19\).
The Old and New Testaments both affirm that the words recorded in the Bible are God’s words and that they are true. Since God cannot lie, His Word is truth: “As for God, his way is perfect: The Lord’s word is flawless” (Psalm 18:30\). Since God is eternal and unchanging, His Word is always the same: “Heaven and earth will pass away, but my words will never pass away” (Matthew 24:35; cf. Isaiah 40:8\). Jesus uses the Word as He rebukes the devil who was tempting Him: “It is written: ‘Man shall not live on bread alone, but on every word that comes from the mouth of God’” (Matthew 4:4; cf. Deuteronomy 8:3\).
If we want to know truth, we will look in God’s written Word (2 Timothy 3:16–17\) and look to Jesus Christ (John 14:6; 2 Corinthians 4:6; Hebrews 1:3\). John refers to Jesus Christ in John 1:1–2, saying, “In the beginning was the Word. And the Word was with God and the Word was God. He was in the beginning with God.” The Word is God’s total message, and Jesus embodied that full message, which is why He is called the “[Logos](what-is-the-Logos.html),” or “Word,” of God (Colossians 1:19; 2:9\). God is truth. His Word is truth. Salvation comes by accepting Jesus and agreeing that “Your word is truth.”
Jesus said, “Your word is truth.” When we look at the Bible, we see truth. The Bible does not merely *contain* the truth; it *is* the truth. Every word is truth, in every part of the Bible. “The words of the LORD are flawless, like silver purified in a crucible, like gold refined seven times” (Psalm 12:6\). This is the doctrine of the [verbal, plenary inspiration](verbal-plenary-inspiration.html) of Scripture.
How we respond to God’s written Word and the Word made flesh has an eternal impact on us. Since God’s Word is truth, rejecting the Bible and rejecting Jesus is rejecting God Himself. Believing, cherishing, studying, and obeying God’s Word is the key to salvation, understanding God, and living abundantly (John 10:10\). No matter what we may face in this world, we are sustained by the truth prayed over us in Jesus’ prayer: “Sanctify them by the truth; your word is truth” (John 17:17\).
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What does it mean that whatever is not of faith is sin (Romans 14:23)?
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Answer
In the early church, some believers struggled with the issue of compromise with the world, specifically regarding the food they ate. Paul was “fully persuaded in the Lord Jesus, that nothing is unclean in itself” (Romans 14:14\), yet some believers could not eat [meat sacrificed to idols](food-sacrificed-idols.html) with a clear conscience. Paul taught that each believer must make and follow biblical convictions on disputable matters. When we cannot do something in good conscience, we must not do it at all, for whatever is not of faith is sin, or, as the Amplified Bible expounds, “whatever is done with doubt is sinful” (Romans 14:23\).
Eating meat is not sinful. In fact, “all food is clean” (Romans 14:20\). The issue of eating or not eating certain foods is a [disputable matter](disputable-matters.html). As followers of Christ, we should be studying God’s Word and be led by the Holy Spirit (John 16:13; Romans 8:14\) to have our doctrines and convictions conformed to God’s truth. James 4:17 tells us, “If anyone, then, knows the good they ought to do and doesn’t do it, it is sin for them.” For matters that are clearly defined in Scripture, we should follow the guidance given. For disputable matters or gray areas, we should live by our convictions, following the principle that whatever is not of faith is sin. The Living Bible puts it this way: “Anyone who believes that something he wants to do is wrong shouldn’t do it. He sins if he does, for he thinks it is wrong, and so for him it *is* wrong. Anything that is done apart from what he feels is right is sin” (Romans 14:23\).
Some people approach gray areas with extreme care, while others approach them with more [liberty](Christian-freedom.html). Some might say it is sinful to go to the movies or to wear certain clothing while others have no problem with doing those things. A believer’s life is marked by seeking to please and glorify God (1 Corinthians 10:31; Colossians 3:23\). The Holy Spirit also lives within believers (2 Timothy 1:14\). Regarding disputable matters, whatever is not of faith is sin. That is, if our conscience produces guilt, we should refrain from that activity. It doesn’t matter if others say the activity is permissible; we must choose to follow [our own convictions](personal-convictions.html) because “whoever has doubts is condemned if they eat, because their eating is not from faith; and everything that does not come from faith is sin” (Romans 14:23\). In other words, if you are not fully convinced that what you are doing is good, do not do it. Do not act against a doubting [conscience](conscience.html), for whatever is not of faith is sin.
Not all things are beneficial (1 Corinthians 10:23\), even if they are not sinful, and believers will seek to do only those things that please God and edify their brothers and sisters in Christ. Whatever is not of faith is sin. Colossians 1:10 gives a good guiding principle: “Live a life worthy of the Lord and please him in every way.” When a matter comes up that is not specifically addressed in Scripture, we must consider scriptural principles to help us determine if it will please God. We must ask ourselves, are we seeking to please ourselves or God (Colossians 3:1–4; 2 Timothy 2:4; 2 Corinthians 5:14–15; Galatians 5:16–18\)? Is the activity addictive (1 Corinthians 6:12; Ephesians 5:18\)? Will my Christian witness be upheld (1 Timothy 4:12; Colossians 4:5\)? Will doing this build me and others up to godliness (1 Thessalonians 5:11; 1 Corinthians 10:23\)? Our convictions must be molded to obey Christ, and then we must not go against them. “Blessed is the one who does not condemn himself by what he approves” (Romans 14:22\).
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What does it mean that the battle is the Lord’s (1 Samuel 17:47)?
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Answer
When [David](life-David.html) made the claim, “The battle is the Lord’s” in 1 Samuel 17:47, he likely was thinking about passages such as Deuteronomy 20:1\. Within the book of Deuteronomy, the Lord gives the law to His people Israel through Moses. This law was part of a covenant relationship that provided Israel with a way to live before a holy God, relating to Him in obedience. This involved rules for living and covered topics such as warfare, found in Deuteronomy 20\.
Deuteronomy 20 begins with a foundational principle for warfare—the God who delivered Israel from one of the most powerful nations in the known world, Egypt, was with them. He was the source of their strength, and just as He miraculously delivered Israel from the hands of Egypt, He could and would continue to deliver them from the hands of their adversaries.
First Samuel 17:31–58 is the account of [David and Goliath](David-and-Goliath.html). The adversaries of Israel were the Philistines (1 Samuel 17:1–3\) and, more specifically, Goliath (1 Samuel 17:4\). Goliath was a giant, measuring about 9 feet tall and fully girded with armor (1 Samuel 17:4–7\). Goliath appeared before the army of Israel and challenged them to a one\-on\-one duel that would result in the defeat of the entire army of the losing opponent. This challenge resulted in fear for the people of Israel (1 Samuel 17:11\)—all except for David.
David was a sheepherder, the youngest of his family and a non\-participant in battle. David was only present on the battlefield because he had delivered food to his three oldest brothers. Upon arriving, David had realized what was taking place—Israel was standing in fear of an opposing army. At this realization, David asks the right question, “Who is this uncircumcised Philistine that he should defy the armies of the living God?” (1 Samuel 17:26\). David volunteers to be the one to fight Goliath—a young sheepherder against a giant warrior.
Naturally, the people of Israel were resistant, including [King Saul](life-Saul.html) (1 Samuel 17:33\). If David were to lose the battle, all of Israel would become servants of the Philistines. David argues his case, relating his success in fighting both a lion and a bear. Significantly, David does not mention his own strength against these animals but instead points to God’s power that will result in Goliath being *like* the lion and the bear—namely, defeated. Because Goliath has opposed the army of God, God would defeat him, and David would be successful in battle.
Interestingly, in 1 Samuel 17:43, Goliath curses David by his gods. In the Hebrew, the verb meaning “to curse” is in the Piel stem, making it declarative. The root of the word points to the state of being “insignificant.” Goliath was declaring that David was insignificant because of his stature and age.
David’s response to this declaration is found in 1 Samuel 17:45–47\. David declares that the source of his power is the God of Israel. David uses a phrase translated as “the name of the Lord.” This phrase can be talking simply about the formal name of a person (namely, God). However, it often carries the idea of the source, being, and power of the Lord. This seems to be the way in which David is utilizing it.
When David says, “For the battle is the Lord’s” in 1 Samuel 17:47, he is drawing from promises found within the Mosaic Law (Deuteronomy 20:1\) and is claiming that God is the source of power who determines the outcome of the battle—which David believes is victory for himself. As Samuel records, David is correct (1 Samuel 17:50\). God used the physically weakest of the family of Jesse to display His might before the world. God maintains this pattern of utilizing the weak to shame the strong of the world, displaying His might and bringing Himself glory (1 Corinthians 1:27\).
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What is radical theology?
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Answer
Radical theology, to be distinguished from [radical orthodoxy](radical-orthodoxy.html), was a skepticism that developed in some churches in the 1960s and posits that a person cannot truly know the nature of God or speak of the divine in any meaningful manner. Radical theology advocated a religion of secular involvement rather than preoccupation with otherworldly [salvation](Christian-doctrine-salvation.html). In other words, what matters is the here\-and\-now, not some pie\-in\-the\-sky hope for eternal life down the road.
Radical theology capitulated to secular society. “Modern man” no longer accepts the traditional view of the Christian God, so radical theologians acquiesced and said faith in God is no longer possible. In this view, theology is basically dead, since we can’t truly know God. People in the church have a responsibility to leave the church’s form and structure behind, jettison their antiquated ideas about God, and engage contemporary society. Rather than preach about the salvation of one’s soul, we need to uphold universal human values. Speaking of God is meaningless, but we can still follow “Christ”—who, according to radical theology, is purely human and non\-divine but who remains an inspiring example to us.
Radical theology represented a deconstruction and a reinvention of traditional theology. The movement sought to “de\-church” Christianity to form a “new and improved” religion more acceptable to the spirit of the age. The resulting non\-ecclesiastical faith had to redefine who Jesus was and reprioritize all that had been important in the church. It could be said that radical theology viewed faith through the lens of the secular.
Leaders of the movement included William Hamilton, Paul Van Buren, and Thomas J. J. Altizer. Radical theology never coalesced into a singular school of thought due to widely disparate theological viewpoints. However, common threads within the movement were the irrelevance of the transcendent God, the meaninglessness of traditional Christianity to contemporary man, the rejection of the organized church, a denial of Christ’s divinity, and the need for secular involvement and activism.
Radical theology largely fizzled out after the civil rights movements of the 1960s, but it had far\-reaching consequences, influencing “[death of God](is-God-dead.html)” theology, modern liberal theology, and social justice movements. Radical theology deviates from biblical orthodoxy in a number of ways, but perhaps most notably in the idea of a purely human Christ, rather than the divine incarnate, fully God and fully man, presented in Scripture (see John 1:1–4; 10:30; Titus 2:13; Psalm 102:12; Hebrews 1:11–12; Revelation 1:8\). Radical theology is not expression of Christian thought; rather, it adheres more closely to postmodernism and represents an attempt by religious people to accommodate [secular humanism](secular-humanism.html).
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What does it mean to dwell in the house of the Lord forever (Psalm 23:6)?
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Answer
At the close of one of the most soul\-soothing passages in all the Bible, King David triumphantly announced, “Surely your goodness and love will follow me all the days of my life, and I will dwell in the house of the LORD forever” (Psalm 23:6\).
Being in God’s presence meant everything to David. Since he shared such a close relationship with the Lord, David could picture himself as a permanent resident in God’s house, basking in His constant goodness, love, and care every day. And because death held the promise of eternal life in God’s heavenly kingdom, David looked forward to the intimate and never\-ending fellowship of dwelling in the house of the Lord forever.
The word *dwell* in Psalm 23:6 means “to inhabit or live.” The *house of the Lord* is a term often referring to the tabernacle, the temple, or the place of worship (as in Psalm 122:1\). But here in Psalm 23:6 the phrase speaks explicitly of “a dwelling house, palace, or local residence of a deity.”
The presence of God is the believer’s true home (Psalm 42:1–4; 84:1–4\). “Blessed are those you choose and bring near to live in your courts! We are filled with the good things of your house,” declared David in Psalm 65:4\. And again in Psalm 27:4, we read of David’s passionate and singular pursuit: “One thing I ask from the LORD, this only do I seek: that I may dwell in the house of the LORD all the days of my life, to gaze on the beauty of the LORD and to seek him in his temple” (Psalm 27:4\). To dwell in the house of the Lord forever was David’s deepest longing. Scripture says he was a man after God’s own heart (Acts 13:22; 1 Samuel 13:14\).
Like David, the apostle Paul was sure that nothing in this life, not even death itself, could separate him from the loving presence of God: “For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord” (Romans 8:38–39\).
While preaching on Psalm 23, [Charles Spurgeon](Charles-Haddon-Spurgeon.html) said, “While I am here I will be a child alone with my God; the whole world will be His house to me; and when I ascend unto the upper chamber I shall not change my company, nor even change the house. I shall only go to dwell in the upper story of the house of the Lord forever” (quoted by Campbell, R., *Spurgeon’s Daily Treasures in the Psalms: Selections from the Classic Treasury of David*, Kregel Publications, 2013, entry for February 19\).
To *dwell in the house of the Lord forever* also suggests living with an attitude of heart that expresses constant praise and worship. In Psalm 34:1, David exclaimed, “I will praise the LORD at all times. I will constantly speak his praises” (NLT). Another psalmist declared, “What joy for those who can live in your house, always singing your praises” (Psalm 84:4, NLT).
According to Psalm 84:10, one day spent worshiping in God’s house is better than a thousand anywhere else. The verse continues: “I would rather be a gatekeeper in the house of my God than live the good life in the homes of the wicked” (NLT). “Praise the LORD!” says another psalm. “Let all that I am praise the LORD. I will praise the LORD as long as I live. I will sing praises to my God with my dying breath” (Psalm 146:1–2, NLT).
The good things that God provides for us in this life are merely a foretaste of what awaits us in heaven (1 Corinthians 2:9; Isaiah 64:4\). A glorious future day is coming when all the redeemed of the Lord will gather around the Lord’s table in His eternal house (Isaiah 25:6–9; Matthew 22:1–14; Luke 13:29–30; Revelation 19:9; 21:2–4\). In [heaven](heaven-like.html), as we dwell in the house of the Lord forever, we will enjoy full, uninterrupted communion with God (1 Corinthians 13:12\).
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How can I have God’s Word hidden in my heart (Psalm 119:11)?
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Answer
The unparalleled importance and power of God’s Word in the life of those who love, honor, and obey it is the theme of Psalm 119\. In verse 11, the psalmist acknowledges, “I have hidden your word in my heart that I might not sin against you,” stressing the purifying quality of the Word of God to keep believers from straying into sin. Outward obedience comes from having the Scriptures buried deep within our hearts like a priceless treasure.
How can we have God’s Word hidden in our hearts? Let’s start by gaining a better understanding of what the psalmist is saying. The word for “hidden” in the original Hebrew means “to treasure, to regard as highly valued, to hide, keep, save up, store.” Translations range from “I have treasured your word in my heart” (CSB), to “I have stored up your word in my heart” (ESV), to “I’ve banked your promises in the vault of my heart” (The Message).
God’s Word is the agent of His Spirit used to cleanse the hearts of all who believe in Christ and are saved (Ephesians 5:25–27\). And it is through keeping God’s Word securely planted in our hearts and living according to what it says that believers continue to walk in holiness (Psalm 37:31; 119:9\).
The Lord commanded Israel, “Fix these words of mine in your hearts and minds; tie them as symbols on your hands and bind them on your foreheads. Teach them to your children, talking about them when you sit at home and when you walk along the road, when you lie down and when you get up. Write them on the doorframes of your houses and on your gates” (Deuteronomy 11:18–20\). This passage mentions several of the ways we can hide, treasure, and store up God’s Word in our hearts. Let’s explore these in detail.
**Read**
One of the first steps in hiding God’s Word in our hearts is [reading the Bible](why-read-Bible.html). We get to know God and understand His plan for our lives through the Scriptures (2 Timothy 3:16; Hebrews 4:12; Psalm 119:105\). Every Christian ought to pursue a consistent method of reading through the Bible.
**Listen**
Proverbs 2:1–5 conveys the benefits of listening to the Word of God: “My child, listen to what I say, and treasure my commands. Tune your ears to wisdom, and concentrate on understanding. . . . Search for them as you would for silver; seek them like hidden treasures. Then you will understand what it means to fear the LORD, and you will gain knowledge of God” (NLT).
Romans 10:17 says, “So faith comes from hearing, that is, hearing the Good News about Christ” (NLT). The spoken Word of Christ—the peaching of the gospel message—has the power to produce faith and reveal Christ. In Jesus Christ’s day, Scripture was read aloud in the synagogues and recited in households. When we listen to the Scriptures, either in music or read out loud, we reinforce God’s Word in our hearts.
**Write**
Proverbs 7:1–3 states, “My son, keep my words and store up my commands within you. Keep my commands and you will live; guard my teachings as the apple of your eye. Bind them on your fingers; write them on the tablet of your heart.” Writing down our thoughts as we read and listen to the Bible will help clarify and strengthen those biblical truths in our hearts (Exodus 34:27; Deuteronomy 6:6, 8–9; Habakkuk 2:2\).
**Talk About**
Discussing God’s Word with our children, spouse, friends, and small group members will further strengthen, illuminate, and solidify its teachings in our hearts and minds (Deuteronomy 6:7\).
**Study**
The Bible urges us to [study the Scriptures](Bible-study-methods.html) for greater understanding (Acts 17:11\). The apostle Paul told Timothy, “Do your best to present yourself to God as one approved, a worker who does not need to be ashamed and who correctly handles the word of truth” (2 Timothy 2:15\). Use a [study Bible](study-Bible.html) and other resources to help you accurately apprehend what Scripture is saying, not superficially, but historically and in the proper context.
**Meditate**
The Bible also encourages us to “delight in the law of the LORD, [meditating](meditate-on-Gods-Word.html) on it day and night” (Psalm 1:2, NLT). We are to think about God’s instructions and promises all day and night long (Psalm 119:97, 148\). As we ponder God’s Word continually, treasuring, storing, and hiding it in our hearts, it will literally transform how we think and behave (Romans 12:2\).
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What does it mean that there is neither male nor female (Galatians 3:28)?
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Answer
In Galatians 3:28, Paul makes a startling statement: “There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus” (NKJV). The emphasis of this passage is that believers are [one in Christ](unity-in-Christ.html). When we are saved, we are all equal in Christ. No matter our race, status, or sex, we all stand on the same footing in Christ.
This passage is not altering or removing male and female distinctions, nor can it be used to invalidate gender roles in the church. “Neither male nor female” solely refers to the matter at hand: salvation. In the previous verse, Paul says, “So in Christ Jesus **you are all children of God through faith**” (Galatians 3:26, emphasis added). In verse 29, the same message is reiterated: “If you belong to Christ, then you are Abraham’s seed, and heirs according to the promise” (Galatians 3:29\). The context makes it clear that “neither male nor female” refers to our salvation status. All people, whether male or female, must be saved the same way, through faith in Christ, and once they are saved, they have the same rights and privileges of salvation, being equal members of the [family of God](family-of-God.html).
Genesis 1:27 tells us that “God created mankind in his own image, in the image of God he created them; male and female he created them.” Clearly, God had purpose in creating human beings as either male or female, and both were created [in His image](let-Us-make-man-in-Our-image.html). Jesus reaffirms this distinction (Matthew 19:4\), and the New Testament spends a good amount of space describing male and female roles in the church, in the family, and in society (Ephesians 5:21—6:9; Colossians 3:18—4:1\). Saying that there is “neither male nor female” does not mean that there are no differences between the two sexes or that there are not different roles. The distinctions between men and women remain, but once we are saved, our individual differences are not what define us. Our unity in Christ removes all favoritism and bias in the church. In the matter of salvation, the playing field has been leveled, and we are all on equal footing.
Political, societal, and cultural norms will change, but men and women are equally valuable in God’s eyes and able to be saved. There are differences between Jews and Greeks, yet “both are reconciled to God through the cross” and “both have access to the Father by one Spirit” (Ephesians 2:16–17\). The same is true with males and females. Both men and women are equally sinners in need of Christ’s salvation. Neither male nor female has any advantage or preference in salvation on the basis of his or her gender, and both men and women have the same right to the ordinances of the church, baptism and the Lord’s Supper, and to every spiritual blessing (John 1:12; Romans 8:17; Ephesians 2:19\).
The statement “there is neither male nor female” reveals our [equal value](gender-equality-inequality.html) in the eyes of God. It reminds us that our differences are united in Christ. It brings us together as the family of God and compels us to treat each other as brothers and sisters. Since all Christians are in Christ, all of us are one.
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What is the Hall of Faith in the Bible?
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Answer
The term *Hall of Faith* is never used in the Bible. It is a term that modern interpreters have used to describe Hebrews 11\. It is a take\-off of the modern idea of a “Hall of Fame.” Most professional sports (and many colleges and high schools as well as other organizations) have a Hall of Fame. Once a professional athlete has retired from the game, the biggest honor that can be bestowed is to be inducted into the Hall of Fame. Only the very best are selected. Those inducted into the Hall of Fame are those whose careers are so stellar that they should be remembered as long as the game is played. Fans who never saw those athletes play in person will be able to hear of their exploits and honor them long after the athletes’ deaths.
The Hall of Faith in Hebrews 11 is a list of people in the Old Testament who were outstanding and should be remembered, not because of their athletic prowess but because of their [faith](Bible-faith.html) in God. The readers of Hebrews are encouraged to imitate the faith of these men and women of the past.
The [book of Hebrews](Book-of-Hebrews.html) was written to Jews who had professed faith in Christ but were experiencing persecution that could be avoided if they would simply go back to the Old Testament system of law and sacrifice. In the first century, this may have been the result of direct Jewish persecution, but it may also have been the result of Roman persecution.
Normally, as long as a person or group did not cause any civil disturbance that would threaten the peace of Rome (*pax Romana*) and as long as they would swear ultimate allegiance to Caesar with the declaration “Caesar is Lord” and offer sacrifices to him, it was of no consequence what other deity or deities they might worship. Because Judaism was a long\-established religion, older than the Roman Empire, Jews were exempted from the requirement of offering worship to Caesar if they did not disturb the peace. At first, Christianity was considered a subset of Judaism, and Christians were extended this same exemption. However, as time went by, Jewish leaders were increasingly hostile to Christians and began to denounce them. Once Rome began to see Christianity as a new religion, then the requirements regarding Caesar were enforced. Of course, for Christians, “Caesar is Lord” is a direct contradiction to the essential truth that “Jesus is Lord.” However, it seems that some Jewish believers had the idea that, if they could go back to Judaism, they could escape persecution and still be rightly related to God through Old Testament means.
The writer of Hebrews warns that there is no going back, now that Christ has come. Relationship with God has always been by God’s grace through faith, and has ultimately always relied on Jesus’ life, death, and resurrection (Romans 4:1–16; Ephesians 2:1–10\). The Old Covenant pointed to Christ, and He is the fulfillment of it. A proper understanding of the Old Testament will not draw anyone back to Judaism and the temple and the law and the sacrifices. Rather, it will push one forward to faith in Christ.
In Hebrews 10:39 (the last verse of chapter 10\), the writer expresses confidence that his readers will make the correct decision but also warns of the consequences of the choice: “But we do not belong to those who shrink back and are destroyed, but to those who have faith and are saved.” Then chapter 11 starts out, “Now faith is the confidence in what we hope for and assurance about what we do not see. This is what the ancients were commended for” (Hebrews 11:1–2\). Then the writer lists several people in the Old Testament who accomplished great things by faith. He calls on the readers to imitate their faith. Those included in this “Hall of Faith” are not perfect. Many had stunning failures, and some had serious, ongoing character defects. However, each of them came to a turning point where he or she chose to trust God rather than place confidence in what he or she could see.
The author starts the Hall of Faith list with names and a brief explanation about how they exercised faith. The author speaks of Abel, Enoch, Noah, Abraham, Sarah, Isaac, Jacob, Joseph, Moses, and Rahab. The ancient Jewish readers would have been well\-acquainted with Old Testament history, so the author continues, “Time will fail me if I tell of Gideon, Barak, Samson, Jephthah, of David and Samuel and the prophets” (Hebrews 11:32\). Their acts of faith are summarized: “Who by faith conquered kingdoms, performed acts of righteousness, obtained promises, shut the mouths of lions, quenched the power of fire, escaped the edge of the sword, from weakness were made strong, became mighty in war, put foreign armies to flight. Women received back their dead by resurrection” (Hebrews 11:33–35\).
Then, after highlighting all the wonderful victories achieved by faith, the passage takes an unexpected turn: “Others were tortured, not accepting their release in order that they might obtain a better resurrection; and others experienced mockings and scourgings, yes, also chains and imprisonment. They were stoned, they were sawn in two, they were tempted, they were put to death with the sword; they went about in sheepskins and goatskins, being destitute, afflicted ill\-treated (men of whom the world was not worthy) wandering in deserts and caves and holes in the ground” (Hebrews 11:35–38, NASB). The life of faith does not mean things will always go well. A careful reader would not be surprised by this, for the very first man on the list, Abel, pleased God and yet was killed.
Ultimately, all of these in the Hall of Faith “gained approval through their faith, but did not receive what was promised because God had provided something better for us, so that apart from us they should not be made perfect” (Hebrews 11:39–40, NASB). In other words, the Hall of Faith can include the present readers if they will also exercise the same faith. In fact, the heroes of the faith will not experience all God intends for them until all of God’s plan has been completed, which includes the readers of Hebrews at that time and even today. The testimony of those in the Hall of faith should encourage all of us to press on, even in the face of persecution. God is faithful and always has been.
All of these “heroes of faith” in the Hall of Faith should be an inspiration, yet Hebrews 12 gives us the ultimate example: “Fixing our eyes on Jesus, the author and perfecter of our faith, who for the joy set before Him endured the cross, despising the shame, and has sat down at the right hand of God. For consider Him who has endured such hostility by sinners against Himself, so that you may not grow weary and lose heart” (Hebrews 12:2–3, NASB).
Faith does not guarantee that things will go smoothly for us. It does guarantee that we will be living in such a way that God is pleased with us and that we will experience His blessing, even in the midst of trouble and persecution. We can join the Hall of Faith if we trust the promises of God through Christ.
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What is the significance of Jesus telling the lame man to, “Take up your bed and walk” (John 5:8)?
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Answer
The [Pool of Bethesda](Pool-of-Bethesda.html) was renowned as a supposed place of healing in Jesus’ time. At this pool Jesus healed a man who had been lame for thirty\-eight years. As Jesus healed him, He said, “Take up your bed and walk” (John 5:8, NKJV). This miracle reveals that Jesus is the ultimate Healer and that He is greater than any man\-made rules, superstitions, and beliefs.
The Pool of Bethesda (Aramaic for “House of Mercy”) was a spring\-fed pool just north of the temple. Near the water “a great number of disabled people used to lie—the blind, the lame, the paralyzed” (John 5:3\). These people would wait expectantly at the pool because they believed an angel would come down into the pool and “stir up the water.” Then, according to the [superstition](superstitions.html), “whoever stepped in first, after the stirring of the water, was made well of whatever disease he had” (John 5:4, NKJV). The man who was told to “take up your bed and walk” was one of these people who trusted that the water would provide healing. What he really needed was Jesus.
On the day Jesus visited the Pool of Bethesda, the invalid was there, waiting for the angel to do his magical work. The man did not know Jesus and thought the pool was what he needed to be healed. He complained to Jesus that there was “no one to help me into the pool when the water is stirred. While I am trying to get in, someone else goes down ahead of me” (John 5:7\). Jesus swept aside all superstition and false belief with one command: “Rise! Take up your bed and walk!” (John 5:8, NKJV). The man was instantly cured, and “he picked up his mat and walked” (verse 9\). The man never got wet. It was not the water the man needed but Jesus.
Through this third “sign” or miracle in the Gospel of John, Jesus shows He is the ultimate Healer, not just of physical maladies but of our hearts. After the healing, “Jesus found \[the man] in the temple, and said to him, ‘See, you have been made well. Sin no more, lest a worse thing come upon you’” (John 5:14\). Jesus revealed that the man’s physical healing was secondary to his need to be healed spiritually. Although the passage does not reveal the man’s conversion, it does teach that Jesus sees not only our physical maladies but our hearts as well. He is the only one who can provide the spiritual healing we need. While being physically ill for thirty\-eight years is difficult, an eternity in hell is even worse (see Mark 9:47\).
Jesus telling the man, “Take up your bed and walk” became an issue for the Jewish leaders because the healing took place [on the Sabbath](heal-on-the-Sabbath.html) (John 5:9\). The fact that a paralytic was walking did not matter to them; they were furious. “For this reason the Jews persecuted Jesus, and sought to kill Him, because He had done these things on the Sabbath” (John 5:16\). The Pharisees’ traditions forbade the carrying of one’s mat or bed on the Sabbath. Of course, Jesus had not violated the Sabbath law (see Matthew 5:17\). It was only the pharisaical *interpretation* and *addition* to God’s laws that were being broken. The healing of the lame man exposed the Pharisees’ hard hearts and revealed that Jesus is greater than their man\-made laws.
Jesus’ command, “Take up your bed and walk,” and its immediate result reveal that He is greater than any superstition, folklore, or man\-made rule. Faith in anything other than Jesus is misplaced and leaves us wanting. Yet Jesus can forgive anyone who will turn to Him for salvation—that is the ultimate healing we all need.
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What is muscular Christianity?
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Answer
Muscular Christianity is a “manly” or masculine practice of Christianity that emphasizes health, [fitness](Christian-exercise.html), and morality, as well as commitment to Christ. Muscular Christianity began in Victorian England and especially influenced the United States during the 19th century.
The term *muscular Christianity* originated in a review written by T. C. Sanders of English novelist Charles Kingsley’s *Two Years Ago* in 1857\. Kingsley was one of several thinkers who were putting forward the idea of a masculine expression of Christianity that would result in what Sanders described in the *Saturday Review* as “a man who fears God and can walk a thousand miles in a thousand hours—who breathes God’s free air on God’s rich earth, and at the same time can hit a woodcock, doctor a horse, and twist a poker around his finger.”
Muscular Christianity, a philosophy that emphasized physical exertion, manliness, patriotism, sports, and the outdoors, gained traction in America in the Great Revival of 1857—58\. This masculine expression of Christianity was seen as especially important in an American church that, at the time, was comprised of about two\-thirds women. In an effort to combat the “feminization” of Christianity, clubs and prayer meetings were held in male\-dominated spaces, emphasizing masculine pursuits alongside ideals of patriotism, manifest destiny, and the worldwide mission field. The beginnings of the [YMCA](YMCA-YWCA.html) in 1844 were linked to the muscular Christianity movement.
Ideas of muscular Christianity especially flourished in the realm of sports. Approaching the turn of the century, Theodore Roosevelt advocated for the importance of American football when it faced controversy due to high numbers of player deaths. “The rough play, if confined within manly and honorable limits, is an advantage,” he wrote in a letter in 1895\. Others agreed—the feeling was that athletic competition, especially that which involved some risk, warded off “softness” and was useful in forming positive character traits.
Vestiges of muscular Christianity remain. In the 20th and 21st centuries, a plethora of organizations like Promise Keepers have arisen or continue to operate, focusing on male\-centered expressions of faith. Though the emphasis on masculinizing Christianity has ebbed since the 19th century, the legacy of the muscular Christianity movement has contributed to gender\-specific Bible studies, men’s ministries, and books like *Wild at Heart* by John Eldredge.
The muscular Christianity movement explores important aspects of what it means to follow Christ as a man. However, over 150 years later, despite the barbeques, the football games, the camping trips, and the paintball battles, churches still often struggle to connect with men.
Scripture doesn’t demand that men be physically strong or conform to their society’s perception of ideal manly behavior. We are called to be more like Jesus (Ephesians 5:1–2\).
While we should pursue godliness in all walks of life and seek the best way to glorify God with our bodies, interests, gender, and abilities, Christianity is ultimately a conformity to the person of Christ, our sinless Savior.
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I am married to a drug addict. What should I do?
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Answer
Addictions of all kinds plague the 21st century. Drug addiction, in particular, can devastate lives and marriages. Drugs control every waking moment of the addict’s life, whether he or she is hooked on illegal street drugs or lawful prescriptions. The physical and psychological addiction is real and painful. For spouses of drug addicts, the pain is of a different sort. The drug addiction violates their finances, time, and emotional security. They may feel helpless to stop the addicted spouse from destroying everything that matters to them. But drug addiction does not fall within specific biblical guidelines for [divorce](grounds-for-divorce.html), so what can a spouse do?
Many situations are not directly addressed in Scripture, so we have to find applicable biblical principles. For example, cell phones and the Internet were unheard of when the Bible was completed, yet we can find principles that govern their use (see Psalm 101:3 and Matthew 6:33\). It may surprise some people that the Bible actually does address drug use. When it does, it is always closely connected with [sorcery](Bible-sorcery.html) and witchcraft.
The Greek word [*pharmakeia*](pharmakeia-in-the-Bible.html), found in Galatians 5:20 and Revelation 18:23, means “sorcery,” specifically, “the use of drugs and medicines related to spells.” The word *pharmakeia* is where we get our words *pharmaceuticals* and *pharmacy*. Pharmaceuticals are related to witchcraft in that magicians and witches concocted potions that they used in casting spells or curses. The mind\-altering chemicals put the user under the magician’s control. Any connection with *pharmakeia* was harshly condemned in the Bible. In Galatians 5:20, drug addiction is listed along with idolatry and hatred as sins that control people and keep them from the kingdom of God.
If a Christian is married to a drug addict who refuses to end the addiction, it may be safe to assume the addict is not born again (John 3:3–6\). The essence of saving faith is placing oneself under the Holy Spirit’s control. Though Christians still sin, their allegiance is to God, and their desire is to honor Him with their lives (I John 1:8–9; 1 Corinthians 10:31; Ephesians 5:18\). By definition, drug addiction is placing oneself under the control of a chemical substance. We cannot be controlled simultaneously by two forces (Matthew 6:24\). Drug addiction is not a “disease” as society often describes it. It is sin. Drug addiction may feel overpowering to the addict, but it is an ongoing choice. Running to a substance or behavior that controls one’s life is a form of idolatry, and idolaters will not inherit the kingdom of God (1 Corinthians 6:9–10; Revelation 21:8\).
A spouse’s ultimate concern must be for the salvation of the addicted husband or wife. Prayer is powerful (James 5:16\), but is that all God expects of someone who is married to an addict? Matthew 18:15–17 instructs us about what to do if an addict professes to follow Jesus but continues in his addiction. First, confront the addict. If ignored, take someone with you to confront again. If the addict refuses to listen, tell the church. If the sin continues, cut off contact. These steps, especially the last one, may be altered some between a married couple, but with godly oversight a spouse can apply these principles and pray God uses the tough\-love approach to bring the addict to repentance.
After all these steps have been followed and the addict still refuses to get help, physical separation may be in order. Separation is not divorce, but it may be the motivation the addict needs to seek help. While caught up in a drug\-induced haze, addicts have very little concept of what their drug abuse is doing to loved ones. Often, it is only when the addict faces all he is losing that he seeks help. If he is truly a follower of Jesus, he has the Holy Spirit to help him overcome the idolatry of drug abuse.
If the addict does not claim to be a believer, it may be time to engage with 1 Corinthians 7:15\. A Christian spouse can create healthy boundaries for the home. If the addict will not abide by those boundaries, he or she is free to leave. For example, a spouse may say, “This home is becoming unbearable because of your drug addiction. Neither I nor our children can live like this anymore. I cannot control what you do, but I don’t have to stand by and watch you kill yourself or someone else. So if you come home high or try to bring drugs into this house, I will call the police. If you drive with our children in the car while high, I will report you for child abuse.” Those boundaries may seem harsh, but a spouse is dealing with the irrational effect of drugs. Many times, an addict must hit bottom before he or she is willing to seek help. If, even after hitting bottom, the addict will not seek help, at least he or she is out of the house and out of sight of a grieving spouse and impressionable children.
Enabling drug addiction is a common mistake spouses make. We enable someone’s sin when we cover for it, won’t hold the person responsible, or minimize the consequences her choices bring. Enablers tell themselves they are “helping,” when they are only further entrenching the addict in his addiction. Imagine a ten\-foot wall someone needs to scale to be who God created her to be. Help is a hand up that boosts that person higher until she can climb over herself. Enabling is lying by the wall and letting the person jump up and down on you until she destroys you. Then he moves on to someone else. No one has improved, and the person you thought you were helping still cannot scale the wall.
Spouses of drug addicts have difficult decisions to make, but it helps to remember that sometimes the most loving thing we can do is enforce healthy [boundaries](boundaries-biblical.html). When people in an addict’s life refuse to enable the addiction, the addict has a greater chance of successfully overcoming that addiction. God uses consequences to teach us. Fools never learn and continue repeating the folly (Proverbs 26:11\). But wise people realize what they are forfeiting by indulging their cravings. They set their own boundaries, make themselves accountable to others, and seek community to support them in their fight.
A person married to an addict will encourage, support, praise, and comfort as long as the addict seeks God and help. He or she encourages the addicted spouse to seek counseling to uncover the emotional void the addict is filling by using drugs. The spouse will attend recovery meetings, seek pastoral support, and pray. But he or she does not have to allow the addiction to destroy the family, influence the children, or ruin his or her own fruitfulness. The spouse of a drug addict lives believing that Jesus has come to give us abundant life (John 10:10\) not bondage.
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What does it mean that all things are possible to him who believes (Mark 9:23)?
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Answer
Jesus’ statement in Mark 9:23 regarding the power available to him who believes is a controversial one. The context of Mark 9, however, establishes a clear understanding of Jesus’ statement. Mark 9 presents a scene where a father is seeking aid from Jesus’ disciples in casting a [demon](evil-spirits.html) out of his son. Jesus approaches and asks what is happening. The father’s answer is that the disciples have failed to cast out the demon. Jesus replies, “You unbelieving generation, . . . how long shall I stay with you? How long shall I put up with you?” (Mark 9:19\). The father then asks Jesus to take pity on them and cast out the demon (Mark 9:22\). Jesus then says, “If you can believe, all things are possible to him who believes” (Mark 9:23, NKJV).
The word for “believes” is a participle that literally translates as “the believing one.” Jesus provides the means for everything to be possible—one must believe in Him! The Amplified Bible translates Jesus’ statement more fully: “All things are possible for the one who believes and trusts \[in Me]!” Faith is an important ingredient in this story. Some have argued that the *strength of one’s belief* is what Jesus is discussing. The issue at hand, however, is not how strongly or boldly the father believed Jesus would heal his son. The issue is the *object of one’s belief*. The disciples didn’t need *more* faith but more *focused* faith. Put another way, the disciples needed to place their belief in the correct object—Jesus Christ.
In Mark 9:22, the father asks for Jesus’ help, beginning his appeal with “If you can do anything.” Jesus’ initial response to the father in Mark 9:23 takes issue with how the father framed his request: “What do you mean, ‘If I can’?” Jesus asks. “Anything is possible if a person believes” (NLT). Proper belief in who Jesus is would have given the father confidence in Jesus’ ability to cast out the demon. After hearing this, the father exclaims that he does believe, and if there is any deficiency, he requests that Jesus help his unbelief (verse 24\). Mark 9:25–29 reveals the person and power necessary to cast out the demon. As Jesus states in verse 29, [prayer](power-of-prayer.html) is necessary because the Person needed for such a task is God Himself. The object of one’s faith is critical.
Jesus makes a remarkable statement in Mark 9:23\. If we misunderstand the statement that “all things are possible to him who believes,” we set ourselves up for disappointment. Jesus’ words are not a promise that we can do whatever we want; rather, He makes it clear that the believing one has power only due to *whom* he believes in; namely, Jesus, the Son of God. The power is God’s, accessed through faith and prayer according to His will (see 1 John 5:14\). It is because of God that the believing one can accomplish much. It is by God’s grace the disciples would accomplish incredible and miraculous things after Jesus’ departure (cf. Acts 3:1–10\). As we live for Jesus, let us focus on the object of our belief (Hebrews 12:2\).
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Who was King Shallum in the Bible?
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Answer
Shallum was a king of Israel for one brief month in 752 BC. He rose to the throne wickedly, and he filled his one month on the throne with wickedness.
Shallum became king of the northern kingdom of Israel after he assassinated the reigning king, Zechariah, and took his throne (2 Kings 15:8–10\). All we know of Shallum’s personal history is that he was “the son of Jabesh” (2 Kings 15:10\).
Shallum assassinated [King Zechariah](King-Zechariah.html) in public: “Shallum . . . conspired against Zechariah. He attacked him in front of the people, assassinated him and succeeded him as king” (2 Kings 15:10\). By killing the king “in front of the people,” Shallum must have possessed a great deal of confidence that his action would be rewarded, not punished.
King Zechariah, whom Shallum assassinated, had only reigned six months himself. Zechariah had done evil in God’s sight as many other kings had done. Shallum’s murder of Zechariah was a fulfillment of God’s prophecy spoken to [Jehu](King-Jehu.html): “Your descendants will sit on the throne of Israel to the fourth generation” (2 Kings 15:12; cf. 10:30\). That blessing of God had been a reward for Jehu’s wiping out the house of Ahab and killing the prophets of Baal in Israel. With the death of Zechariah, God’s promise was completed. The last of Jehu’s descendants had had his time on the throne. Shallum’s actions brought an end to Jehu’s dynasty and remind us that God can use the evil actions of evil people to accomplish what He has planned (see Isaiah 46:9–11; Genesis 50:20\).
As Jesus said, “All who draw the sword will die by the sword” (Matthew 26:52\), and Shallum’s fate came quickly. After one month as king, Shallum was also assassinated. A man named Menahem killed Shallum and ruled Israel for the next ten years (2 Kings 15:14\). The story of Shallum ends with a historical footnote: “The other events of Shallum’s reign, and the conspiracy he led, are written in the [book of the annals of the kings of Israel](book-of-the-annals-of-the-kings-of-Israel.html)” (2 Kings 15:15\).
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I am married to an alcoholic. What should I do?
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Answer
[Alcohol](sin-alcohol.html): demonized by some, idolized by others. While the Bible does not strictly forbid the moderate use of alcoholic beverages, it does include ominous warnings about our propensity to be deceived by strong drink (Proverbs 20:1\). Alcoholics have been deceived by the promises of alcohol and have become trapped inside the bottle. When an [alcoholic](alcoholics-drunkards.html) is married, the whole family is also trapped in a web against their choice. Since the Bible does not include alcoholism as an acceptable reason for divorce, what should the spouse of an alcoholic do?
Someone married to an active alcoholic understands this proverb well:
“Who has anguish? Who has sorrow? Who is always fighting? Who is always complaining? Who has unnecessary bruises? Who has bloodshot eyes? It is the one who spends long hours in the taverns, trying out new drinks. Don’t gaze at the wine, seeing how red it is, how it sparkles in the cup, how smoothly it goes down. For in the end it bites like a poisonous snake; it stings like a viper” (Proverbs 23:29–32, NLT).
One problem is that spouses of alcoholics may have adopted some dysfunctional patterns of their own, contributing to the alcoholic’s ongoing addiction. In a sense, spouses are also codependent on the alcohol because it has become the third member of their union. Before a husband can help an addicted wife, he must get healthy himself, and the same is true for the wife of an addicted husband. The spouse may need to seek professional help to see the areas where he or she is enabling the alcoholism.
One trait that may hinder an alcoholic’s desire to break free is a spouse’s tolerance. Tolerating a deadly habit in one’s spouse is not exercising love. Real love seeks the best interest of another (1 Corinthians 13:4–8\). It is not in a person’s best interest to be controlled by alcohol. Tolerance looks the other way when the spouse comes home [drunk](is-getting-drunk-a-sin.html). Tolerance gets angry over repeated lies but does nothing about them. Tolerance may fight and scream over missing money, unexplained absences, or car wrecks but does not take action to remedy the situation. Tolerance of alcoholic behavior has the same effect as overt approval.
Sometimes sober spouses keep the alcoholic in bondage by minimizing consequences. Some people believe that minimizing the consequences of someone else’s sin is showing love. Bailing a spouse out of jail, calling a boss and lying about why the alcoholic is late, or covering up the drunken binges to save face are all ways a spouse might seek to minimize the consequences the alcoholic behavior has earned. But God uses consequences to teach us. When we take consequences away from someone who has earned them, we may be removing a tool God wants to use to teach them an important lesson. It is hard to watch someone we love suffer negative consequences, but it may be the most loving thing we can do.
When a Christian spouse is ready to change an unbearable situation, he or she must first seek wisdom from the Lord (James 1:5\). Every home situation is different, so a spouse should seek godly counsel and the word of the Lord because it will take courage and support to follow through. Jesus wants His church to help bear each other’s burdens (Galatians 6:2\). A sober spouse who is serious about making a change within the family will involve trustworthy counselors and seek pastoral guidance (John 10:10\).
An important step is recognizing that this battle is not yours; it is the Lord’s (2 Chronicles 20:15\). The alcoholic spouse is not the enemy. He or she is in bondage to the real enemy, Satan (Romans 6:16\). Alcohol is merely the lure Satan uses to ensnare a careless person. As a fish bites at a fat worm dangling in the water, humans bite at the enticing promises Satan dangles before us. Neither realizes that enticement was not the real goal. The hook was the reason for the lure. When Satan can hook our minds by distorting them with drugs or alcohol, he can control our actions. Ephesians 5:18 warns us not to be drunk with wine but to be [filled with the Holy Spirit](Spirit-filled.html). He must have control. Ephesians 6:12 reminds us that the battle is against the powers of darkness not the person controlled by them.
Setting [healthy boundaries](boundaries-biblical.html) for the home comes next. A Christian spouse can let the alcoholic know he or she is loved but that the destructive behavior will no longer be tolerated. Ultimatums are difficult but are sometimes necessary to help the addicted spouse understand what is about to happen. The pending threat of losing what he or she loves may finally motivate an alcoholic to seek help. Boundaries are not selfish personal agendas. They are not nitpicky preferences. They are healthy, wise house rules that create an atmosphere of peace, love, and joy. For example, a Christian spouse can lovingly inform the family that, since drunkenness is a sin, no one will be drunk in the house (1 Corinthians 6:10\). All members of the family should adhere to these rules, and if the alcoholic refuses, he or she is free to leave.
While divorce is a last resort, physical separation is not. First Corinthians 7:15 may apply in this situation. After instructing husbands and wives not to divorce, Paul wrote, “But if the husband or wife who isn’t a believer insists on leaving, let them go. In such cases, the believing husband or wife is no longer bound to the other, for God has called you to live in peace.” When a Christian spouse sets reasonable boundaries for the home that prohibit drunkenness, the alcoholic is free to leave if he or she will not adhere to those boundaries. If the situation becomes volatile, the sober spouse should not be afraid to call 9\-1\-1\. Sometimes some time in jail shakes sense into a person.
If the alcoholic spouse stays in the home, he or she must get involved in a sobriety program such as [AA](Alcoholics-Anonymous.html) or [Celebrate Recovery](Celebrate-Recovery.html). If possible, the sober spouse should also attend to support and encourage. Marriage counseling may also be helpful as the couple builds a future free from the effects of alcoholism. Both will need to change the destructive patterns that kept them in bondage. If the sober spouse was used to drinking in moderation, then it would be wise to eliminate all alcohol consumption from *both* their lives. First Corinthians 8:12–13 gives Christians a foundation for self\-denial for the sake of others: “When you sin against them in this way and wound their weak conscience, you sin against Christ. Therefore, if what I eat causes my brother or sister to fall into sin, I will never eat meat again, so that I will not cause them to fall.”
There is no one\-size\-fits\-all solution for families of alcoholics, so a spouse needs to stay in a spirit of prayer through the difficult decisions. The goal should be to create a godly atmosphere in the home. This applies to more than just alcohol. Our music, movies, magazines, and other forms of entertainment also contribute to a home’s atmosphere. We should walk through our homes, carefully considering areas we may have kept off\-limits to God. If we create boundaries for the alcoholic, we need to also apply those boundaries to ourselves. Does the idea of Jesus showing up at your door produce panic or delight? The goal of Christian discipleship is to live every day in such a way that, if Jesus showed up unexpectedly, our first reaction would be to say, “I’m so glad you’re here! Come on in and stay a while!”
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What are charismatic Roman Catholics?
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Answer
There is a [charismatic movement](Charismatic-movement.html) within the [Roman Catholic Church](Roman-Catholicism.html). In fact, the movement has been ongoing since the 1960s. Pentecostalism and charismatic practices have infiltrated nearly every denomination and church type, from Baptist to Lutheran, from Reformed to Catholic. Some use the term *Pentecostalisation* to refer to the spread of charismatic beliefs and practices into other churches.
In 2018 Pope Francis commissioned the Catholic Charismatic Renewal International Service (CHARIS), which emphasizes “the spread of Baptism in the Holy Spirit, the unity of Christians and service to the poor” (“CHARIS: a new service for the Catholic Charismatic Renewal,” www.vaticannews.va/en/vatican\-city/news/2019\-06, accessed 9/8/21\).
Charismatic Roman Catholics are fully Catholic in their doctrine and practice, yet they also hold to the Pentecostal belief in a distinct baptism of the Holy Spirit that imparts the “charisms,” or gifts of the Spirit, including the [sign gifts](sign-gifts.html) such as tongues and healing. According to Pentecost Today USA of the Catholic Charismatic Renewal, “the basic focus of God’s plan is to renew the full role of the Holy Spirit in the life of the Church, including the foundational grace of ‘baptism in the Spirit’ and the exercise of the charisms” (www.nsc\-chariscenter.org/covenant\-of\-understanding, accessed 9/2/21\).
The charismatic movement within the Catholic Church is seen as a way to promote [ecumenism](ecumenism-ecumenical.html), as Pope Francis has called “for the Charismatic Renewal to return to its ecumenical roots, that is, to work proactively towards Christian unity” (op. cit.). Groups with widely divergent theological beliefs can be brought together through shared *experience*. The push toward ecumenism is itself a reason to question the validity of the charismatic movement. Does doctrine matter? Would the Holy Spirit truly inspire people to [pray to Mary](prayer-saints-Mary.html), venerate the saints, or accept the [infallibility of the pope](papal-infallibility.html)? Is the church to be unified by our faith in what Scripture says or by our experiences?
Charismatic Roman Catholics mix two errors: Catholic teaching and charismatic teaching. As Catholics, Roman Catholic charismatics pray to Mary and the dead saints, accept the authority of [tradition](Catholic-tradition.html), confess their sins to a human priest, believe grace is conferred through physical means, and place faith in the [Most Blessed Sacrament](Holy-Eucharist.html). As charismatics, Roman Catholic charismatics seek signs, speak in tongues, emphasize signal manifestations of God’s work, and hope to receive new inspirations from the Holy Spirit.
Tradition and experience are never good tests for truth. Catholicism still teaches the same sacramental salvation that has kept people in bondage for centuries. Charismatics still seek signs and miracles, despite Jesus’ warning about those who seek signs (Matthew 12:39\). Better than seeking after new miracles is taking God at His Word. Simple faith is more pleasing to the Lord than a reliance on even the most dazzling sensory experience. As Jesus said, “Blessed are those who have not seen and yet have believed” (John 20:29\).
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What does it mean to come to the waters (Isaiah 55:1)?
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Answer
Isaiah 55 is descriptive of God calling the people of Israel to come to Him. God’s words at the beginning of chapter 55 use the metaphors of water, wine, milk, and bread. The action that God desires is for the people of Israel to “come to the waters.” Specifically, God wants the people of Israel to come and receive that which they have not earned and cannot pay for (Isaiah 55:1b). God is offering a free gift.
Isaiah then records God explicitly calling Israel to come to Him (55:3\). Israel is to come and listen with the purpose of having life. This same sentiment is seen in Isaiah 55:6, “Seek the LORD while he may be found; call on him while he is near.” The basic idea of the chapter is summed up in Isaiah 55:7b, “Let them turn to the LORD, and he will have mercy on them, and to our God, for he will freely pardon.”
The [book of Isaiah](Book-of-Isaiah.html) was written to the southern kingdom of Judah. The northern kingdom of Israel had already fallen to Assyria in 722 BC. Judah was quickly following in the footsteps of their brothers to the north (Isaiah 1:2\). Isaiah begins the book by declaring that the nation of Judah was a rebellious people who did not know their master. Considering the nature of Judah’s relationship with God, Isaiah 55 presents a shocking message—come to God and receive mercy; come to God and receive that which you do not deserve.
Isaiah 55:1 begins by appealing to a need: “Come, all you who are thirsty.” The people of Judah had a need for mercy and grace from God as they did not do the things God required. Judah was in a covenant relationship with God. They had agreed to follow the laws of God but had not kept them. The result of disobedience to God is a need for mercy and forgiveness (Ephesians 2:1–10\). Judah had that need.
Isaiah continues with the solution: “Come to the waters.” As the context describes, God is calling the people of Judah, who need mercy, to come to God to receive the mercy that only God can provide. In the metaphor, the people are thirsty. The obvious solution to the thirst is water. So, what does it mean to “come to the waters”? In this context, it means to return to God, dependent on His mercy.
Jesus uses a similar metaphor in John 4 in His conversation with the Samaritan woman. The [Samaritans](what-is-a-Samaritan.html) were half Jewish and half Gentile. Because of this, the Jewish people looked down on the Samaritans. As Jesus purposefully passes through the land of Samaria, He addresses a Samaritan woman at a well in John 4:7–38\.
The woman finds Jesus [at a well](woman-at-the-well.html) where she draws water. Through conversation, Jesus offers the woman “[living water](living-water.html),” which will quench the thirst of the woman forever. Jesus uses this metaphor of water to point to that which leads to eternal life (John 4:14\). Jesus was inviting the women to come to the waters and receive what she needed—the grace of God that leads to eternal life.
The Samaritan woman was an unrighteous, rebellious woman in God’s eyes (John 4:17–18\), but Jesus offered her living water that would provide for her spiritual needs. In the same way, God had offered the people of Judah the water that He would freely give them (Isaiah 55:1\). The same invitation for forgiveness and restoration is extended today: “Let the one who is thirsty come; and let the one who wishes take the free gift of the water of life” (Revelation 22:17\).
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What is the significance of John baptizing in Bethabara (John 1:28)?
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Answer
[John’s](life-John-Baptist.html) baptizing ministry is certainly a significant focus toward the beginning of each of the four gospels. The Gospel of John is the only gospel that specifies a location for where John was baptizing at the time of [Jesus’ baptism](Jesus-baptized.html). Many of the earliest manuscripts identify the location as “Bethany beyond the Jordan” (John 1:28\). Other manuscripts have the place as “Bethabara.”
The detail “beyond the Jordan” most likely refers to the area east of the Jordan River, which would have been opposite the location of the majority of John’s ministry. The difficulty then with identifying “Bethany beyond the Jordan” is that there aren’t any known locations on the east side of the Jordan named Bethany. An early church father named Origen noted this and suggested that the place of Jesus’ baptism was actually called Bethabara (“House of the Ford”), which some English translations, such as the KJV and NKJV, continue to use today. This place may be the same as the ford mentioned in Judges 7:24\.
Whether *Bethany* or *Bethabara* is the proper name of the location, *beyond the Jordan* may have significance. As the nation of Israel was located west of the Jordan, to perform baptisms on the other side of the Jordan may foreshadow a significant ministry to the Gentiles. This ministry can be seen throughout the gospels (cf. Matthew 8:28–34; John 4:7–38\).
The main event that makes John’s ministry of baptism at Bethabara or Bethany significant is Jesus’ baptism. John was a prophet of God who was meant to prepare the way for the coming [Messiah](what-does-Messiah-mean.html) (Isaiah 40:3–5; John 1:23\). A major part of this ministry was preaching repentance, preparing the minds of the people to meet the Messiah (John 1:31\).
In Matthew 3:13–17, the events surrounding Jesus’ baptism are recorded. John tries to refuse to baptize Jesus, as John understood the significance of Jesus’ identity. Jesus, John argued, should baptize him. However, Jesus responds by stating the reason for the baptism; namely, to fulfill all righteousness (Matthew 3:15\). In John 1:31, we are told that John was baptizing by water to make manifest, or reveal, Jesus as the Son of God. John then confirms this took place when the Spirit descended like a dove and alighted on Jesus.
The place called Bethabara, or Bethany, is where Jesus was revealed to Israel as the Son of God, the long\-awaited Messiah. John’s ministry, prophesied in Isaiah and Malachi, was being fulfilled.
Much like water baptism is a public proclamation for the Christian today, John’s baptizing at Bethabara was a public proclamation of the identify of Jesus of Nazareth. As the passage records, Jesus is the Son of God (John 1:34\). This revelation impacted John the Baptist’s society, and it still impacts ours today.
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What does it mean to rend your heart (Joel 2:13)?
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Answer
The prophet Joel functioned as a spiritual watchman over Judah. In Joel 2:12–19, he pleaded with the nation to turn to the Lord in genuine repentance as the only way to avoid the devastating destruction of the coming “day of the Lord” (Joel 1:15\). The prophet’s call began like so: “‘Even now,’ declares the LORD, ‘return to me with all your heart, with fasting and weeping and mourning.’ Rend your heart and not your garments. Return to the LORD your God, for he is gracious and compassionate, slow to anger and abounding in love, and he relents from sending calamity” (Joel 2:12–13\).
The word for “rend” in the original Hebrew means “to split, tear to pieces, rip, bust, separate abruptly or with violence.” To [rend one’s garment](tear-clothes-Bible.html) was an ancient custom that signaled intense grief, repentance, or holy zeal.
When King David received the devastating, but exaggerated, news that Absalom had struck down all of David’s remaining sons, he rose, tore his clothes, and then lay down on the ground (2 Samuel 13:31; see also 2 Samuel 1:11\). The Old Testament records Reuben, Jacob, Joshua, Caleb, Jephthah, Tamar, Ahab, Hezekiah, and others rending their garments in gestures of mourning and penitence (Genesis 37:29, 34; Joshua 7:6; Numbers 14:6; Judges 11:35; 2 Samuel 13:19; 1 Kings 21:27 Isaiah 37:1\).
In the New Testament, the high priest tore his garment while accusing Jesus of blasphemy (Matthew 26:65\). Paul and Barnabas tore their clothes in anguish when they realized the people of Lystra were preparing to honor them as deities (Acts 14:14–15\).
More than rent clothing, God wants rent hearts. To “rend your heart” in repentance is to acknowledge your brokenness and need for God’s forgiveness and restoration. As we rend our hearts, we discover that “the LORD is close to the brokenhearted; he rescues those whose spirits are crushed” (Psalm 34:18, NLT). When we’ve strayed from God, the sacrifice He desires is “a broken spirit,” for He “will not reject a broken and repentant heart” (Psalm 51:17, NLT). We pave the way for healing, wholeness, and a restored relationship with God when we rend our hearts before Him (Psalm 147:3; Isaiah 61:1\).
In Joel’s day, the nation of Judah was guilty of putting on false displays of [repentance](Bible-repentance.html). The people performed rituals of tearing their clothing without experiencing true, heart\-crushing remorse for their sin, which would lead to a change in behavior and genuine devotion to God. Only a complete rending of the heart would turn the nation back to receive the compassionate, gracious, merciful, and steadfast love of the Lord.
Instead of saying “rend your heart,” the prophet Jeremiah applied the cutting analogy of circumcision to call God’s people to repentance: “Circumcise yourselves to the LORD, circumcise your hearts, you people of Judah and inhabitants of Jerusalem, or my wrath will flare up and burn like fire because of the evil you have done” (Jeremiah 4:4\).
The idiom *rend your heart* expresses internal spiritual brokenness, which is vastly more important than any empty, hypocritical act of ripping apart one’s clothing. Rituals of repentance mean nothing if the heart is unchanged. External performances are not enough. For this reason, Jesus taught in the [Beatitudes](beatitudes.html), “Blessed are the poor in spirit, for theirs is the kingdom of heaven” (Matthew 5:3\). Being poor in spirit means recognizing one’s broken spiritual state. We rend our hearts when we admit that we are utterly bankrupt and destitute before God. Without His forgiveness, cleansing, and restoration, we are undone.
Rending our hearts in repentance means wholehearted [surrender to God](surrender-to-God.html): “Pour out your heart like water in the presence of the Lord,” says Lamentations 2:19\. “Create in me a clean heart, O God, and renew a right spirit within me,” cried David after acknowledging his sin to the Lord (Psalm 51:10, ESV). “Woe is me, for I am undone!” confessed Isaiah upon seeing the Lord lifted high upon His throne. “I am a man of unclean lips, and I dwell in the midst of a people of unclean lips” (Isaiah 6:5, NKJV).
When we rend our hearts before the Lord, God promises to forgive, cleanse, and restore us: “For I will gather you up from all the nations and bring you home. . . . I will sprinkle clean water on you, and you will be clean. Your filth will be washed away, and you will no longer worship idols. And I will give you a new heart, and I will put a new spirit in you. I will take out your stony, stubborn heart and give you a tender, responsive heart. And I will put my Spirit in you so that you will follow my decrees and be careful to obey my regulations. . . . You will be my people, and I will be your God. I will cleanse you of your filthy behavior” (Ezekiel 36:24–29, NLT).
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Subsets and Splits
Top Long Responses
Returns the prompts and responses where the response length falls within a specified range, ordered by decreasing length, which provides basic insight into the distribution of response lengths.