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Why did Nathaniel ask, “Can anything good come out of Nazareth” (John 1:46)?
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Answer
In John 1:46, Nathanael asks the question, “Can anything good come out of Nazareth?” At first, it seems like an odd question, but it reveals much about the Jewish view of both the town of Nazareth and the region of Galilee.
Starting in John 1:35, Jesus begins calling His first disciples, including [Nathanael](Nathanael-in-the-Bible.html). The day after Jesus is baptized, He is with John the Baptist and John’s disciples. John makes the proclamation, “Behold, the Lamb of God!” (John 1:36\). After this proclamation, two of John’s disciples begin following Jesus. One of those disciples is Andrew, Simon Peter’s brother. Andrew retrieves Peter so he can follow Jesus as well. Jesus then enters the region of Galilee and calls Philip who then finds Nathanael. Philip proclaims to Nathanael, “We have found the one Moses wrote about in the Law, and about whom the prophets also wrote—Jesus of Nazareth, the son of Joseph” (John 1:45\). Nathanael’s skeptical response is that found in John 1:46, “Can anything good come out of Nazareth?”
Nazareth was a city roughly 55 miles north of Jerusalem. During the time of Jesus, the Jews held those from Nazareth, a city within the region of Galilee, in low esteem. This isn’t seen better anywhere else in Scripture than through Nathanael’s question, “Can anything good come out of Nazareth?”
The low view of Nazareth is important in understanding Matthew’s claim that Jesus “fulfilled what was said through the prophets, that He would be called a Nazarene” (Matthew 2:23\). Nothing in the Old Testament explicitly says that Jesus would be from Nazareth, so [what is Matthew talking about](Matthew-2-23-Jesus-Nazarene.html)? Most likely, Matthew is referring to those prophecies regarding Christ that reveal how others will despise Him and treat Him poorly—Psalm 22:6–7 and Isaiah 53:3, for example.
Psalm 22:6–7 describes the Christ as being “scorned by everyone, despised by the people” as “they hurl insults, shaking their heads.” Isaiah 53:3 describes the Christ as “despised and rejected by mankind.” It is possible these passages are the prophecies to which Matthew alludes in his statement “He would be called a Nazarene.”
Nathanael’s mocking question, “Can anything good come out of Nazareth?” foreshadows the fact that Jesus would be mocked more earnestly by others (cf. John 7:42\). Nathanael asks the question because the Christ was seen as being the one who would deliver Israel from oppression. The long\-awaited Messiah was to be held in the highest esteem. So why would He come from a place like Nazareth?
“Can anything good come out of Nazareth?” The surprising answer is “yes.” God chose to have His Son, the Savior of the world, live in Nazareth. “God chose the foolish things of the world to shame the wise; God chose the weak things of the world to shame the strong. God chose the lowly things of this world and the despised things—and the things that are not—to nullify the things that are” (1 Corinthians 1:27–28\). We see this often in Scripture: Joseph, Ruth, Gideon, and David all began in lowly, despised places, but God chose them and used them in great ways.
Jesus was foolish and weak and lowly and despised in the estimation of this world (cf. John 19:1–5\), and to top it off, He was from Nazareth. Jesus is the ultimate example of God utilizing the weak (according to human standards) to shame the wise (also according to human standards) for the purpose of glorifying Himself.
Nathanael begins his time with Jesus with a gently derisive question: “Can anything good come out of Nazareth?” But his tone soon changes. After an opportunity to speak with Jesus, Nathanael proclaims, “Rabbi, you are the Son of God; you are the king of Israel” (John 1:49\).
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How do we know God’s dominion shall endure until the end (Daniel 6:26)?
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Answer
Daniel 6:26 is found within possibly one of the most popular Bible stories of all time, often referred to as [Daniel and the Lions’ Den](Daniel-lions-den.html). Daniel, a prophet of God, ministered during the entirety of the Babylonian Captivity (roughly 605—535 BC). During this time, God’s people were in captivity under the dominion of Babylon and then Persia. Toward the end of the captivity under the rule of King Darius of Persia, the king issues a decree that says, in part, “He is the living God, And steadfast forever; His kingdom is the one which shall not be destroyed, And His dominion shall endure to the end” (Daniel 6:26, NKJV).
Earlier in Daniel 6, the Persian king signed a decree that, for 30 days, anyone who made petition to any god or man besides Darius would be thrown into the lions’ den (Daniel 6:7–9\). The lions’ den would have been a cave\-like structure filled with lions that were purposefully deprived of food. The hungry lions were useful in the task of execution. The decree specified “death by lion” for all who would worship or pray to anyone other than the king of Persia.
As Daniel remained loyal to God and continued to pray and commune with God, some of Daniel’s enemies told King Darius about Daniel’s continued prayers to God. Of course, Daniel’s enemies framed their accusation in harsh terms: “That Jew named Daniel, who was brought here as a captive, refuses to obey you or the law that you ordered to be written” (Daniel 6:13, CEV). The result was that Daniel was thrown into the lions’ den.
The next morning, as [King Darius](Darius-in-the-Bible.html) inquired about Daniel’s status at the lions’ den, he found Daniel was still living. Darius recognized that God had delivered Daniel from the mouth of the lions, showing God’s rule over creation. God is sovereign and in control, even to the point of keeping Daniel alive in a deadly situation. Daniel would certainly have been devoured if God had not intervened on his behalf.
As a result of the show of God’s power, Darius made another decree that required all the peoples who lived in Persia to fear and worship the God of Daniel. Darius makes the statement in Daniel 6:26 that God’s dominion shall endure until the end. Here is the entire decree:
“To all peoples, nations, and languages that dwell in all the earth:
Peace be multiplied to you.
I make a decree that in every dominion of my kingdom men must tremble and fear before the God of Daniel.
For He is the living God,
And steadfast forever;
His kingdom is the one which shall not be destroyed,
And His dominion shall endure to the end.
He delivers and rescues,
And He works signs and wonders
In heaven and on earth,
Who has delivered Daniel from the power of the lions” (Daniel 6:25–27, NKJV).
Daniel 6:26 is an accurate record of what King Darius said. The question is, was Darius being truthful in what he said about God’s dominion enduring to the end? When working with descriptive passages in the Bible, one must be careful to apply the text correctly. For example, during Jesus’ trial in Matthew 26, the priests who are accusing Jesus and trying to have Him crucified make the claim, “He has blasphemed!” (Matthew 26:65\). The fact that the statement was made is true, but the statement itself is false. Jesus did not blaspheme or wrongly claim deity, for Jesus is God. So, the transcription of the Pharisees’ statement is accurate, but the Pharisees were wrong in their statement.
So, was Darius correct in his statement that God’s dominion shall endure to the end? Can we trust that God’s dominion will endure, based on King Darius’s claim in Daniel 6:26? King Darius certainly wasn’t a theologian or a prophet, and while he seemingly took a liking to Daniel’s God after seeing His power, it would be a stretch to say he could speak on God’s behalf. However, Darius makes the claim based on the signs, miracles, and wonders of God (Daniel 6:27\). God utilizes signs, miracles, and wonders to establish authority throughout Scripture (see Daniel 4:3, 34 and Hebrews 2:4\).
To judge Darius’s words, we compare them with what Scripture says elsewhere. When we do that, we see that Darius spoke the truth. We know with certainty that God’s dominion will be everlasting, based on other passages in which God or one of His emissaries is speaking. Christ’s “kingdom will never end” (Luke 1:33\). God’s kingdom will be a place of peace and fellowship with God “forever and ever” (Revelation 22:5\). Of the Messiah, God says, “Of the greatness of his government and peace there will be no end. He will reign on David’s throne and over his kingdom, establishing and upholding it with justice and righteousness from that time on and forever” (Isaiah 9:7\). And Daniel himself says, “His dominion is an everlasting dominion that will not pass away, and His kingdom is one that will never be destroyed” (Daniel 7:14, BSB).
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What does it mean to be struck down but not destroyed (2 Corinthians 4:9)?
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Answer
In 2 Corinthians 4:7–18, the [apostle Paul](life-Paul.html) explains that the endurance he exhibits in his ministry points to God’s strength and not his own. Even though he has encountered numerous difficulties physically, mentally, and spiritually, he is able to press on because of God’s incredible power (2 Corinthians 4:7\). This is vividly illustrated by a series of contrasts in verses 8 and 9\. One of the stark illustrations provided is of someone getting knocked down. Paul writes, “We are . . . struck down, but not destroyed” (2 Corinthians 4:9\).
The words *struck down* and *destroyed* mean exactly that in the original language. The word for “struck down” portrays something getting hit, abused, abandoned, or even killed. The word for “destroyed” simply means “perished or ruined.” Paul acknowledges he has been struck down by hardship before, but quickly clarifies that he has never been destroyed, standing up again through the power of God (2 Corinthians 4:7; cf. Psalm 54:4\). The picture is like that of a boxer who is knocked over by a huge blow but manages to rise again—think of Rocky Balboa in the *Rocky* movies. In ministry, Paul has been knocked down but not knocked out. He has been wounded by his enemies, but no one can deal him a lethal blow because God is his strength (2 Corinthians 12:9–10\).
What does that look like in Paul’s life? One obvious example is the persecution Paul faced on his missionary journeys. People often did not welcome the gospel of Christ and abused Paul for preaching it. However, they were unable to stop him because of God’s continued protection and empowerment. A good example is what happened in Lystra on Paul’s [first missionary journey](Paul-first-missionary-journey.html) when the townspeople stoned Paul and left him for dead (Acts 14:19\). After the stoning, the indominable apostle got back to his feet and kept ministering, proclaiming the gospel (Acts 14:20\). Paul was certainly “struck down, but not destroyed” (2 Corinthians 4:9\).
What does this mean for us? Like Paul, there are things in life that threaten to strike us down. Because of our faith, we can be persecuted, alienated, or ridiculed. In moments of extreme hardship, it is critical to refocus our attention on God and remember that He alone is our source of strength. It is only by [God’s power](power-of-God.html), and not our own, that we can be “struck down, but not destroyed” (2 Corinthians 4:9\). The world may wound us, but it cannot destroy us because our future is certain with Jesus Christ (2 Corinthians 4:13–14\).
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What does it mean to be perplexed but not in despair (2 Corinthians 4:8)?
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Answer
In 2 Corinthians, the [apostle Paul](life-Paul.html) defends his ministry from those who would attack him and the gospel he proclaims. Chapter 4 is a key part of Paul’s argument, as he acknowledges the many weaknesses his detractors have highlighted, both physical and mental (2 Corinthians 10:10\). However, rather than promote his own strength, Paul points to [God’s power](God-omnipotent.html), which sustains him through every crisis (2 Corinthians 4:7\). In verses 8–9, he lists a series of four problems but contrasts them with God’s protection and provision. Verse 8 contains one of these interesting antitheses, as Paul states that the apostles are “perplexed, but not in despair” (2 Corinthians 4:8\).
According to *A Greek\-English Lexicon of the New Testament and Other Early Christian Literature*, the word for “perplexed” in the original language simply means to be “confused,” “uncertain,” or “in doubt.” A great example of this word is found in Galatians 4:20, where Paul is experiencing “pastoral perplexity” over the Galatians’ inconsistent behavior. One minute, they were excited about the gospel, and the next they were following false teachers (Galatians 4:14–17\)! Like many pastors throughout history, Paul experienced doubts and uncertainty about his ministry, his personal strength, and the churches he left behind during his travels (2 Corinthians 11:28–29\). These are the doubts he expresses when he describes himself as “perplexed, but not in despair” (2 Corinthians 4:8\).
The word translated “despair” reveals a fascinating wordplay: in the original language, it is the same word translated “perplexed,” except with the prefix *ex\-* added. Just like the word *extra* in English, the prefix *ex\-* in this case emphasizes the original word to its fullest extent. The idea is “beyond perplexed” or “totally perplexed.” Paul is saying that he has experienced doubt and confusion, but not to the point of despair or breaking. He has been confused, but not confounded; doubting, but not despairing; lost, but never losing everything. The main idea is that Paul has experienced confusion and doubt, but God has never allowed that perplexity to overwhelm him.
What about us? Like Paul, we often experience confusion and doubt. We may wonder why God allows something bad to happen to us or whether someone we care about is going to succeed in the Christian faith. These feelings of uncertainty are normal. Like Paul, we can take comfort in the fact that [God remains in control](God-is-in-control.html) of every situation in our lives. We can be “perplexed, but not in despair,” because we “fix our eyes not on what is seen, but on what is unseen, since what is seen is temporary, but what is unseen is eternal” (2 Corinthians 4:18\).
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What is the First Nations Version (FNV)?
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Answer
The *First Nations Version: An Indigenous Translation of the New Testament* is a translation of the New Testament designed to sound like the oral stories of the Native people of North America. Around 2000, Terry M. Wildman, a Native Methodist minister and director for InterVarsity found a Hopi translation of the New Testament but couldn’t find anyone who knew the language well enough to read and translate it. Since most indigenous peoples in North America do not speak their ancestral language, he had the idea of a Bible translation in English that followed the oral storytelling traditions of Native people. Wildman started by rephrasing Bible passages for inmates in a prison ministry. He found the cadences and word choice resonated with other Native people also. In 2015, OneBook Canada, a ministry that helps translate the Bible into local languages, offered to fund Wildman’s translation efforts. The former head of Wycliffe Bible Translators, Canada, and over a thousand Native pastors and theologians from dozens of nations provided input. The translation was published in 2021 by Rain Ministries.
**First Nations Version \- Translation method**
The translation is unapologetically thought\-for\-thought or [dynamic](dynamic-equivalence.html) but with specific word choices that reflect Native culture. For example, “boat” is “canoe,” “bread” is often “fry bread,” “rabbi” is “wisdomkeeper,” “temple” is “sacred lodge,” “synagogue” is “gathering houses,” and “baptism” is “purification ceremony.” Names are presented for the most part literally but sometimes symbolically, with the English name in parentheses after. Jesus is “Creator Sets Free,” John is “Gift of Goodwill,” Paul is “Small Man,” Herod is “Looks Brave.” Israel is “Wrestles with Creator,” Jerusalem is “Village of Peace,” and Rome is “Village of Iron.”
The names and titles of God are also translated. “The Lord” and “God” are “Great Spirit,” “Creator,” or “Honored Chief,” depending on the context. “Messiah” is “Chosen One.” Other passages use “Great Mystery,” “Maker of Life,” “Giver of Breath,” “One Above Us All,” and “Most Holy One.”
The First Nations Version also includes inline notations identified by italics. Some serve the goal of making the text more like an oral story by adding descriptions of the scene. Between Mark 2:9 and 10, for example, is this note: “*The room became quiet as he waited for an answer from them*.” Some add clarity to the text; in the NIV, Matthew 24:28 reads, “Wherever there is a carcass, there the vultures will gather.” The FNV reads, “*In the same way that* gathering vultures are a sign of dead bodies, *so these things are a sign of the end*.” Other notations add explanation that would be common in any study Bible, such as the note after Luke 14:12 when the Prodigal Son asks for his inheritance: “*This was a great insult to the father, for this would not have been done until the father had crossed over to death*.”
**First Nations Version \- Pros and Cons**
The text itself has distinctive pros and cons. Interpreting names into their meanings isn’t an issue. Reading “Israel” as “Wrestles with Creator” is accurate to the Hebrew and adds an interesting nuance in that it hints at how the Jewish leaders rejected their Messiah. The notes are italicized for the purpose of pointing out they’re not original to the text. Those that add to the milieu of the scene are for the most part harmless—they have no bearing on the message of the text. Some of the commentary is helpful; notes in Matthew 5:27–32 make it clear that Jesus was telling His audience to respect women. Some, however, lead to a misreading of the original meaning. In that same section of Matthew, a notation on verse 32 claims Jesus’ problem wasn’t with divorce but with men who sent their wives away without giving them divorce papers so they could remarry.
Some people are going to have a hard time with the more [contextual](contextualization.html) translations. Where Matthew 6:11 in the NIV simply says, “Give us today our daily bread,” the FNV says, “Provide for us day by day—the elk, the buffalo, and the salmon. The corn, the squash, and the wild rice. All the things we need for each day.” And John the Baptist is described as wearing “a buffalo robe, with a deer\-hide sash around his waist” (Matthew 3:4\). Readers will have to decide if the contextualization impedes their understanding of theological truths and whether such changes categorize the First Nations Version as a paraphrase rather than a translation.
Some theological concepts are rendered in a way that may be confusing to those familiar with more common translations. “Creator’s good road” means “kingdom of God.” “Land of Creator’s good road from above” means “kingdom of heaven.” “Broken ways” and “bad hearts” mean “sin,” and “released from your broken ways” means “forgiven.”
More traditional Bibles are a result of taking a 2,000\-year\-old sacred text from the region of the Mediterranean Sea and translating it into English. It’s difficult for people from a European\-based culture that has been so influenced by that text to judge a version that is contextualized into the Native American culture. We might have concerns that equating the God of the Bible with the Great Spirit or calling Jesus’ temptation a “vision quest” will cause misunderstanding. However, reading the Bible in a more familiar form may help the intended audience understand that Jesus’ offer of salvation is for them, too. More refined theology, hopefully, comes later, as it would for anyone who started by reading [The Living Bible](The-Living-Bible-TLB.html), for example. It would be important for those reading the First Nations Version to be able to consult a pastor or another grounded believer.
**First Nations Version \- Sample Verses**
John 1:1–2, 14 — “Long ago, in the time before all days, before the creation of all things, the one who is known as the Word was there face to face with the Great Spirit. This Word fully represents Creator and shows us who he is and what he is like. He has always been there from the beginning, for the Word and Creator are one and the same. Creator’s Word became a flesh\-and\-blood human being and pitched his sacred tent among us, living as one of us. We looked upon his great beauty and saw how honorable he was, the kind of honor held only by this one Son who fully represented his Father—full of his great kindness and truth.”
John 3:16 — “‘The Great Spirit loves this world *of human beings* so deeply he gave us his Son—the only Son who fully represents him. All who trust in him and his way will not come to a bad end, but will have the life of the world to come that never fades away, full of beauty and harmony.’”
John 8:58 — “‘I speak from my heart,’ he answered. ‘I was there before Father of Many Nations (Abraham) was born—for I AM.’”
Ephesians 2:8–9 — “It is by trusting in the gift of his great kindness that we have been made whole. It is not because of any good thing we have done, but only by accepting a gift that we could never earn. In this way, no one can brag or boast about themselves, but only humbly give thanks.”
Titus 2:13 — “For we are looking and waiting for the blessing of the bright\-shining appearance of the one who set us free and made us whole—our Great Spirit, Creator Sets Free (Jesus) the Chosen One.”
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What is the meaning of “from everlasting to everlasting” (Psalm 41:13)?
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Answer
When King David wrote Psalm 41, he was experiencing one of the lowest points in his life. Yet he was able to conclude his prayer for mercy with blessings and praise to God: “Praise be to the LORD, the God of Israel, from everlasting to everlasting. Amen and Amen” (Psalm 41:13\). David acknowledged that His God—the God of Israel—was an eternal God. All that God is, including His blessedness, exists from everlasting to everlasting.
Depending on its context, the word translated “everlasting” (*ôlām* in Hebrew) in Psalm 41:13 means both “eternity past” and “unending time going on into the future; forever.” God is worthy to receive praise from eternity past, now, and forever after. Ever since the beginning of time and until the future with no end, God was, is, and ever shall be blessed. A similar refrain is found in 1 Chronicles 16:36: “Praise be to the LORD, the God of Israel, from everlasting to everlasting. Then all the people said ‘Amen’ and ‘Praise the LORD’” (see also Psalm 106:48\). The apostle Paul said In Romans 9:5, “He is God, the one who rules over everything and is worthy of eternal praise! Amen” (NLT).
Scripture repeatedly affirms the [eternality of God](eternal-God.html): “Before the mountains were born or you brought forth the whole world, from everlasting to everlasting you are God” (Psalm 90:2\). God’s “throne is established from of old; you are from everlasting,” states Psalm 93:2 (ESV). In the book of Nehemiah, the Levites call the people to “stand up and praise the LORD your God, who is from everlasting to everlasting” (Nehemiah 9:5\).
The prophet Isaiah identifies God as “Everlasting Father” (Isaiah 9:6\). In Jeremiah 10:10, He is “the true God; he is the living God and the everlasting King” (ESV). From Genesis to Revelation, He is the “Everlasting God” who lives and “reigns forever and ever” (Genesis 21:33; Revelation 10:6; 11:15\).
Everything that God is exists from everlasting to everlasting. His name and His renown are eternal (Psalm 135:13\). We have the assurance in Psalm 103:17 that “from everlasting to everlasting the LORD’s love is with those who fear him, and his righteousness with their children’s children.” His great love and faithfulness endure forever (Psalm 117:2; 1 Chronicles 16:34\). “He stood and measured the earth; he looked and shook the nations; then the eternal mountains were scattered; the everlasting hills sank low. His were the everlasting ways,” states Habakkuk 3:6 (ESV). Even God’s Word exists from everlasting to everlasting (Psalm 119:89; John 1:1\).
Nothing came before God, and nothing will ever come after Him (Proverbs 8:23\). “Do you not know? Have you not heard? The LORD is the everlasting God, the Creator of the ends of the earth. He will not grow tired or weary” (Isaiah 40:28\). He is “the Alpha and the Omega, the First and the Last, the Beginning and the End” (Revelation 22:13, NLT; see also Revelation 21:6\). He is “the one who is, who always was, and who is still to come—the Almighty One” (Revelation 1:8, NLT). His “kingdom is an everlasting kingdom,” and His “dominion endures through all generations” (Psalm 145:13\).
Since Jesus Christ, our Lord and Savior, is God Himself, He possesses the exact nature as God the Father (Isaiah 9:6; Matthew 1:23; Colossians 2:9\). There is “no beginning or end to his life,” and He is our priest forever (Hebrews 7:3, NLT). The eternal nature of our Lord—the fact that our Savior and [Advocate](Jesus-Advocate.html) exists from everlasting to everlasting—underscores the security we have in Him.
“When the storms of life come, the wicked are whirled away, but the godly have a lasting foundation” (Proverbs 10:25, NLT). David could praise the Lord in his darkest hour because he trusted in his “eternal Rock” (Isaiah 26:4\). And we who have built our lives on the foundation of Jesus Christ can rest securely in His everlasting arms (Matthew 7:24–27; Isaiah 28:16; Ephesians 2:20; Deuteronomy 33:27\).
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What does it mean that the gift of God is eternal life (Romans 6:23)?
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Answer
In Romans 6:20–23, Paul invites Christians to consider their lives before coming to Christ and since. He also compares the contrasting rewards of each way of life: “When you were slaves to sin, you were free from the control of righteousness. What benefit did you reap at that time from the things you are now ashamed of? Those things result in death! But now that you have been set free from sin and have become slaves of God, the benefit you reap leads to holiness, and the result is [eternal life](what-is-eternal-life.html). For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.”
Before salvation, we were slaves to sin and destined for death. But through faith in Jesus Christ, we received the gift of God, which is the salvation of souls unto eternal life: “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” (John 3:16–17\).
The word *gift* (*charisma* in Greek) in Romans 6:23 means “a present given as a sign of good favor.” Ephesians 2:8–9 elaborates on this gift: “For it is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God—not by works, so that no one can boast.” The gift of God does not depend on our behavior. It cannot be earned, like a wage. The Bible calls it a “free gift” (Romans 6:23, ESV). We don’t work for the gift of eternal life; we receive it simply because God’s good favor is poured out on us.
The gift of God is His “abundant provision of grace.” It is “not like the trespass,” which brings death through sin. “God’s grace and the gift that came by the grace of the one man, Jesus Christ” brings everlasting life (Romans 5:15–17; see also Romans 3:24; Ephesians 1:7–8\). Sin pays its wages in death, and sinners get what they deserve. But God bestows a free gift, and believers in Jesus Christ receive what they *don’t* deserve—eternal life.
The gift of God is Jesus Christ, His Son. The apostle Paul thanks God for His “indescribable gift” in Jesus (2 Corinthians 9:15\). Jesus calls Himself “the gift of God” in the form of “[living water](living-water.html)” to the woman of Samaria (John 4:10\). Jesus provides this definition of eternal life: “Now this is eternal life: that they know you, the only true God, and Jesus Christ, whom you have sent” (John 17:3\). The gift is knowing the One True God through a relationship with Jesus Christ, His Son, who is Himself eternal life.
Christians receive all of Christ’s benefits because of our union with Jesus Christ. Jesus died, and therefore [we have died](crucified-with-Christ.html) in Him (Romans 6:3; Galatians 2:20\). Christ was raised from the dead; thus, we were introduced to new life (Romans 6:4–5\). He lives to God, and now we live to God (Romans 6:10–11\). Jesus Christ will live forever, and we will live eternally with Him (John 17:3; 1 John 2:25\).
The only grounds for receiving the gift of God is the atoning sacrifice of Jesus Christ on the cross. Jesus is the righteous channel of God’s gift of grace poured out by His blood (1 Peter 1:18–19; Revelation 1:5\). If we are in Christ [through faith](salvation-faith-alone.html), we receive every spiritual blessing in Him (Ephesians 1:3–14\). “God has given us eternal life, and this life is in his Son. Whoever has the Son has life; whoever does not have the Son of God does not have life. I write these things to you who believe in the name of the Son of God so that you may know that you have eternal life” (1 John 5:11–13\).
The gift of God is abundant spiritual life—a life with meaning, purpose, and joy—from the moment of salvation and for all eternity (John 10:10; 1 Corinthians 2:9\). The old life of sin has no benefit and only leads to death. But serving God has the advantage of [sanctification](sanctified.html) leading to holiness and the gift of God—eternal life in Jesus Christ.
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What does it mean that the grass withers and the flowers fade, but the Word of the Lord endures forever (Isaiah 40:8)?
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Answer
In Isaiah 40, God delivered a message of hope and comfort to His people. The promise was that, even during the predicted [captivity in Babylon](Babylonian-captivity-exile.html), the Great Shepherd of Israel and God of all creation would keep His promise to comfort and save His people. The prophet declared, “The grass withers and the flowers fall, but the word of our God endures forever” (Isaiah 40:8\).
Israel would be cut down like grass. The people were like flowers that had faded and fallen to the ground: “All people are like grass,” explained Isaiah. “And all their faithfulness is like the flowers of the field. The grass withers and the flowers fall, because the breath of the LORD blows on them. Surely the people are grass” (Isaiah 40:6–7\).
Even nations like Assyria and Babylon, after they had fulfilled their purpose, would fade away when God breathed on them. “Do not fret because of those who are evil or be envious of those who do wrong; for like the grass they will soon wither, like green plants they will soon die away,” assures Psalm 37:1–2\. Through the prophet Isaiah, God promised Israel that, no matter what, He still loved them and would forgive them.
God’s people can look to the Lord and His Word for comfort because His promises are reliable and eternal. Yahweh had vowed to bring restoration and salvation to Israel. The Word of the Lord would come to pass and endure forever. God’s promises can be counted on; they never fail, even in the worst of times.
Scripture often contrasts the permanence of God and His Word and the impermanence of human life: “Before the mountains were born or you brought forth the whole world, from everlasting to everlasting you are God. . . . Yet you sweep people away in the sleep of death—they are like the new grass of the morning: In the morning it springs up new, but by evening it is dry and withered” (Psalm 90:2–6; see also 1 Peter 1:24–25\).
The good news for believers is that God’s [faithful love](unfailing-love.html) and promised salvation endure forever for those who revere Him and His Word: “Our days on earth are like grass; like wildflowers, we bloom and die. The wind blows, and we are gone—as though we had never been here. But the love of the LORD remains forever with those who fear him. His salvation extends to the children’s children of those who are faithful to his covenant, of those who obey his commandments!” (Psalm 103:15–18, NLT).
People are here today and gone tomorrow. Flowers are not forever, and even the hardiest of blooms only lasts a short while. Yet, amid human frailty and instability, there is one thing that remains forever—God’s Word. Humans are transient, temporary, passing, but God’s Word is eternal, permanent, undying. “Forever, O LORD, your word is firmly fixed in the heavens,” confirms Psalm 119:89 (ESV).
The Word of the Lord is powerful, consistent, and trustworthy. God keeps His promises and always accomplishes what He says He will do: “As the rain and the snow come down from heaven, and do not return to it without watering the earth and making it bud and flourish, so that it yields seed for the sower and bread for the eater, so is my word that goes out from my mouth: It will not return to me empty, but will accomplish what I desire and achieve the purpose for which I sent it” (Isaiah 55:10–11\).
The meaning of *the grass withers and the flowers fade, but the Word of the Lord endures forever* can be apprehended in verses such as Numbers 23:19: “God is not a man, so he does not lie. He is not human, so he does not change his mind. Has he ever spoken and failed to act? Has he ever promised and not carried it through?” (NLT). “No,” says Joshua 21:45: “Not a single one of all the good promises the LORD had given to the family of Israel was left unfulfilled; everything he had spoken came true” (NLT).
Humans are like grass that withers and flowers that fade. Whatever glory we possess is soon gone, but if our foundation is based on the solid rock of God’s unfailing Word, our future is eternally secure (Matthew 7:24–27\).
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Why are we told to work while it is day (John 9:4)?
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Answer
The Gospel of John records a remarkable event, as Jesus heals a man who had been born blind. In John’s retelling, one of the statements Jesus makes is that “we must work the works of Him who sent Me as long as it is day; night is coming when no one can work” (John 9:4\).
In the context Jesus and His disciples were traveling, and as they passed by a particular location, Jesus saw a man who was blind from birth (John 9:1\). Jesus’ disciples asked Him what was the cause of the man’s blindness—whether he had sinned before birth or whether his parents had (John 9:2\). They perceived that the man’s blindness had to have been caused by sin, so they inquired as to whose sin resulted in his being born blind. Jesus responded by explaining that the blindness wasn’t a result of the sin of either, but the blindness was so that the works of God might be displayed (John 9:3\). As Jesus offers that vital explanation, He adds that “we must work the works of Him who sent Me as long as it is day; night is coming when no one can work” (John 9:4\). In this context it becomes apparent why we are told to work while it is day, as Jesus explains that, while He is in the world, He is the Light of the world (John 9:5\).
The man in John 9 had lived in darkness all his life, being blind, but then Jesus came, bringing sight and light to this man’s life. In that same way, the world was in darkness to that point, but Jesus had come, and “in Him was life and that life was the light of men” (John 1:4\). John adds that Jesus “was the true Light, which, coming into the world, enlightens every man” (John 1:9, NASB95\). It seems that Jesus, by bringing sight to this individual, was illustrating how He provides light to all humanity. At the same time, He tells His listeners that we are to work while it is day (John 9:4\).
Jesus is not prescribing just any kind of work; rather, He says, “We must work the works of Him who sent Me as long as it is day; night is coming when no one can work” (John 9:4\). He is challenging His listeners that they should be doing the work of His Father as long as it is day—as long as Jesus is there, it is day—the Light of the world is there. He adds that there is a time coming when the work can’t be done because it will be night. It seems that Jesus is referring to the time coming when He would no longer be on earth, and then He would not be (personally) bringing the light to all—He was making the most of the opportunity He had to do the works that demonstrated who He was and who His Father was. In this case that meant miraculously healing this man who was born blind. The man’s blindness had been entirely for that moment, so that God’s glory could be displayed. At that moment Jesus was able to show His power over nature and to demonstrate that He *is* the Light who enlightens every person. So Jesus Himself was “working while it was day.”
The disciples were also learning that they needed to make the most of the opportunity—that they had the [Light of the world](light-of-the-world.html) with them. They needed to pay attention to Him, to learn from Him, so they could know Him and faithfully represent Him later. While we can’t “work while it is day” in the same way because Jesus is not personally here on earth (He is at the right hand of the Father awaiting His return one day), we still have been enlightened by Him—He is the Way, the Truth, and the Life (John 14:6\). Like the disciples, we should look to Him, and like the disciples were encouraged to do—and like Jesus *did*—we should also make the most of the opportunity. Each opportunity is provided by God for His glory, so we need to consider how we can work while it is still day.
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What does it mean that Saul/Paul was a chosen vessel (Acts 9:15)?
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Answer
In Acts 7:58 we are introduced to a leader named [Saul](life-Paul.html). He was leading persecutions of the church (Acts 8:3\) and was active in threatening believers (Acts 9:1\). He had asked for and received written approval to arrest any who believed (Acts 9:2\). Surprisingly, it is in the account of Saul’s pursuit of that task that we learn that Saul was a chosen vessel. In Acts 9:15 we read that “he is a chosen instrument of Mine, to bear My name before the Gentiles and kings and the sons of Israel” (NASB95\). What a remarkable turn that someone who was so destructive could actually be transformed and used by God in such a powerful way! There is much for us to learn from Saul being a chosen vessel.
While Saul was [traveling to Damascus](Damascus-Road.html) to persecute believers there, Jesus Himself interacted with Saul, asking Saul why he was persecuting Jesus (Acts 9:4\). Saul questioned who it was that was addressing him and who it was that Saul was actually persecuting. The answer was direct: “I am Jesus whom you are persecuting” (Acts 9:5\). Saul listened and followed Jesus’ directions to enter the city, where he would be shown what to do (Acts 9:6\). Saul then saw a vision of a man named Ananias come and restore Saul’s sight, which he had lost when he met Jesus on the road to Damascus (Acts 9:12\).
When the Lord instructed [Ananias](Ananias-in-the-Bible.html) to meet Saul, Ananias was disturbed because he was aware of Saul’s hatred and persecution of Christians (Acts 9:13–14\). God encouraged Ananias and explained to him that “this man is my chosen instrument to proclaim my name to the Gentiles and their kings and to the people of Israel” (Acts 9:15\). Saul was a chosen vessel who would be a powerful testimony of Jesus before both Jews and Gentiles. Ananias went to meet Saul, and Saul became the man God had said he would be. Saul (also known as Paul) later testified before many, including kings, that Jesus was the Christ. This isn’t mere history; there is much we can learn from Saul being a chosen vessel.
Saul acknowledged how great a change there was in his life, as he refers to himself later as the foremost or chief of sinners (1 Timothy 1:15\). He recognized that God had shown him incredible mercy and grace and that, though at one time he was a child of God’s wrath (Ephesians 2:3\), he had become God’s workmanship created in Christ Jesus for doing good (Ephesians 2:10\). In the same way as was true of Saul, we all begin as children of wrath, as enemies of God. But in His mercy and grace God brings us to Himself and offers us a new life. We are saved by grace through belief in Jesus (Ephesians 2:8\), and then we also become God’s [workmanship](Gods-workmanship.html)—new creations created for doing good (Ephesians 2:10\).
Also, like Saul, we are chosen vessels of God. In Ephesians 1:4–5 we learn that we have been predestined to be His children, and in Ephesians 2:10 we read that He prepared good works beforehand that we should walk in them. It should be a great encouragement to us that God has chosen us, given us mercy and grace, and no matter how much we do not deserve His love, He has loved us and made us His workmanship designed to fulfill His purpose. Saul’s being a chosen vessel is not very different from how God works in our own lives.
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What does it mean that we are a royal priesthood (1 Peter 2:9)?
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Answer
In 1 Peter 2:9 Peter makes a remarkable statement that “you are a royal priesthood.” In order to understand what Peter means and whether or not we should understand that we today are a royal priesthood, it is helpful to know who is Peter’s initial audience. Peter addresses his first letter to believers whom he calls “aliens” because they were residing in Gentile lands (1 Peter 1:1\). He later calls them “aliens and strangers” and encourages them to “keep your behavior excellent among the Gentiles” (1 Peter 2:12\), so it is evident that Peter is addressing believers in Christ who are Jewish in their ethnicity.
After explaining to his readers that Jesus was the prophesied stone of stumbling and the rock of offense (compare 1 Peter 2:8 with Isaiah 8:14 and Matthew 16:18\), Peter reminds his Jewish readers that they are a chosen generation or ethnicity, they are a royal priesthood, they are a holy nation, and they are a people for God’s own possession (1 Peter 2:9\). In this way, Peter invokes a series of Old Testament attributions that were said of the nation of Israel.
Peter uses the present tense, reminding the readers that God still has a plan for the Jewish people and that Jewish believers in Christ don’t lose their Jewishness (even though one’s ethnicity has nothing to do with how one becomes righteous—that is always by grace through faith, as Genesis 15:6, Habakkuk 2:4, and Ephesians 2:8–9 illustrate). Peter reminds his readers of God’s purpose in this special selection or choosing, “that you may proclaim the excellencies of Him who called you out of darkness into His marvelous light” (1 Peter 2:9b). The nation of Israel in the Old Testament had the responsibility to demonstrate the glory of God, and the Jewish people who are believers in Christ in this current age still have that same responsibility. Because of this Peter urges them to keep their “behavior excellent among the Gentiles” so that they may also glorify God (1 Peter 2:12b).
While Peter is writing to Jewish believers, those believers who are not Jewish in their ethnicity might wonder whether they are a royal priesthood, or whether that pertains only to the Jewish people. God introduces the idea of a royal priesthood, describing Israel as a [kingdom of priests](kingdom-of-priests.html) and a holy nation (Exodus 19:6\), and later John writes to the churches explaining that we (the church) are a kingdom of priests also (Revelation 1:6\). The four living creatures echo this in Revelation 5:9–10, singing that God had redeemed people from every tribe and tongue and people and nation, and they add that this ethnically diverse multitude is a kingdom of priests (similar to the royal priesthood concept that Peter references). It is important to recognize that the chosen ethnicity and national aspects are not applied to anyone but Jewish people, indicating God’s enduring plan for and [chosen\-ness of the Jewish people](Gods-chosen-people.html), while it is evident (because of the references in Revelation) that God intends for all those who believe in Him to be a kingdom (as those who will one day rule with Him) and priests (or mediators who introduce people to God).
So, while Peter is addressing Jewish believers specifically in 1 Peter 2:9 when he says, “You are a royal priesthood,” we discover that all believers will one day participate in God’s kingdom that will one day come to earth and that we are all serving as priests in the sense that we are proclaiming God’s excellencies. In that sense, we can say that *we* are a kind of royal priesthood and, if not that exactly, then certainly a kingdom of priests—priests now, citizens of a kingdom that will one day come to earth (see Colossians 3:1–4\).
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Why does Golgotha mean “place of the skull” (Matthew 27:33)?
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Answer
As Matthew recounts Jesus’ [crucifixion](crucifixion.html), he describes that “they came to a place called Golgotha (which means ‘the place of the skull’)” (Matthew 27:33\). Matthew doesn’t directly answer the question of why *Golgotha* means “place of the skull,” but he uses the term *Golgotha*, which was “the Aramaic name of a hill near Jerusalem where executions took place” (Louw, J. P., and Nida, E. A., *Greek\-English Lexicon of the New Testament: Based on Semantic Domains*, United Bible Societies, 1996, p. 834\). Luke references the crucifixion site as “the place called The Skull” (Luke 23:33\), or more literally, “the place called *Kranion*”—the general Greek term for “skull.” What Matthew writes in Aramaic, Luke recounts in Greek, as both languages were commonly used among the people in Israel in that day.
Luke, like Matthew, offers no direct explanation why the name of the location means “place of the skull,” but his use of the Greek *kranion*, along with Matthew’s use of *Golgotha*, might be indicative of a location that somewhat resembled a skull and was named for its appearance, or the term could simply reference a place of death, as it appears this was a common crucifixion site for criminals.
John also makes note of the location where Jesus was crucified, adding that “they took Jesus, therefore, and He went out, bearing His own cross, to the place called the Place of a Skull, which is called in Hebrew, Golgotha. There they crucified Him” (John 19:17–18a, NASB). John first uses the Greek *kranion* and then clarifies that in Hebrew the name was Golgotha. While John provides both terms in his description, he does not address the question of why *Golgotha* means “place of the skull.”
Mark provides the most direct answer to the question of why *Golgotha* means “place of the skull,” as he recounts that “they brought Him to the place Golgotha, which is translated, Place of a Skull” (Mark 15:22, NASB). From Mark’s account, we may understand the place to simply be named Golgotha and that the association with the skull was merely a translation, but of course that would still not provide an answer as to why the name *Golgotha* was used in the first place. Because the exact [location](Golgotha-Calvary.html) is unknown, the place may not be observed today to determine whether the terrain resembles a skull, nor is there additional historical documentation explaining why this location was the place of the skull.
It is worth noting that, in later Latin translations, the term *calva* was used, translating the Greek and Aramaic terms for “skull” with the Latin equivalent, and the term *Calvary* has become a commonly identified name to reference the place where Jesus was crucified. Both *Golgotha* and *Calvary* have become part of popular Christian vocabulary, though *Golgotha* seemed to be in wider use in the early church (see, for example, the ancient Coptic hymn “Golgotha”). The term *Calvary* is usually preferred in more contemporary usage (for example, in Jennie Evelyn Hussey’s 1921 hymn “Lead Me to Calvary”).
While we are never told in the pages of Scripture exactly why Golgotha was called the “place of the skull,” the imagery of that name sets a sober mood for our recalling that our Savior died there, paying the price for our sin. That imagery reminds that He conquered death, rising from the dead victorious and able to give us eternal life.
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How can we be rooted and grounded in love (Ephesians 3:17)?
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Answer
After explaining to the believers at Ephesus the incredible new life that God has given them by grace through faith in Jesus Christ (Ephesians 1:1—3:13\), Paul adds that he prays for them (Ephesians 3:14\). Part of Paul’s prayer includes the statement that they are rooted and grounded in love (Ephesians 3:17\).
Part of Paul’s prayer is this: “That Christ may dwell in your hearts through faith —that you, being rooted and grounded in love, may have strength to comprehend with all the saints what is the breadth and length and height and depth, and to know the love of Christ that surpasses knowledge, that you may be filled with all the fullness of God” (Ephesians 3:17–19, ESV).
Paul recounts how he is praying for the Ephesians to the God who is the Creator of all of humanity—the One from whom every family on earth derives its name (Ephesians 3:15\). This One has the power to fulfill a prayer request, so Paul is emphasizing that this is not an empty prayer, nor is it offered to someone who cannot grant the request. This One has riches and glory—another evidence that God has the power to answer prayer (Ephesians 3:16a). Paul asks this Great One that He would grant the Ephesian believers “to be strengthened with power through His Spirit in the inner man” (Ephesians 3:16\). Paul understood that God has given His Holy Spirit to every person who has believed in Jesus Christ (Ephesians 1:13–14\), and he understood that the power of God in a person’s life would come through that Holy Spirit within (see 1 Corinthians 12:7\). Paul asks that the believers would be strengthened in their inner persons by the Spirit within them.
Paul also recognized that the strengthening he was asking for comes through [knowing Christ](know-Jesus.html) and His love better (Ephesians 3:19\). He is not asking that God do something mystical or miraculous, but that He would allow them to really understand the things of God and of Christ that had already been revealed to them. Paul asks God that they be strengthened in this knowledge but acknowledges that they have already been rooted and grounded in love (Ephesians 3:17\).
This rooting and grounding in love was something God had already accomplished for the Ephesians (and for all believers), as Paul has explained, especially in Ephesians 1:4–14\. As indicated by the verbs *errizomenoi* (“being rooted”) and *tethemeliomenoi* (“being grounded”) in Ephesians 3:17 and the perfect passive participle usage of both, God Himself has accomplished our rooting and grounding in love. Because we are rooted and grounded in love, and we have this incredible new life by grace through faith (Ephesians 2:8–9\), Christ can be at home in our hearts through faith (Ephesians 3:17a).
There is some responsibility on our part, though, as Paul exhorts that we should *let* the word of Christ dwell richly in us—we should actively be pursuing fellowship with Him through His word. Christ already dwells in us (through His Holy Spirit), and we should allow Him to be at home in us. One of the results of this kind of growth and maturing is that we may be able to comprehend how great is His love—so great, in fact that it surpasses being known, yet Paul prays that we will truly know it (Ephesians 3:18–19\).
Because God has rooted and grounded us in His own love, we can live in relationship and fellowship with Him, getting to know His amazing love better each day. That is what Paul is praying for the Ephesians, and that is the richness of our [inheritance in God](inheritance-in-Christ.html), as He has blessed *us* also with every spiritual blessing in the heavenly places in Christ (Ephesians 1:3\). One of those great blessings is the fact that God has rooted and grounded us in His love.
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Who was J. C. Ryle?
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Answer
John Charles Ryle (May 10, 1816 — June 10, 1900\) was an evangelical Anglican bishop, and his writings are still in print and available today.
Ryle came to faith in Christ while at Oxford, as he turned to the Bible during his recovery from a chest infection. He was an outstanding athlete at Oxford and then went on to study law in London with the intention of a run for Parliament. However, the smog in London exacerbated earlier health problems, and then his father suffered financial ruin, which meant that Ryle would not have the necessary financial backing for a political career. Instead, he turned to the ministry and was ordained in the [Church of England](Church-of-England.html).
Ryle started his ministry as a curate (ministerial assistant) and then became rector, serving at two different churches in succession. During this time he was married and widowed twice. He also began publishing tracts (eventually over 200 with a circulation of over 2 million and translations into other languages) and a series on “Expository Thoughts” on the Matthew, Mark, and Luke.
In 1861, he became vicar of All Saints Church in Suffolk. There, “he became known nationally for his straightforward preaching and firm defense of evangelical principles” (https://banneroftruth.org/us/about/banner\-authors/j\-c\-ryle, accessed 9/25/2021\). He also finished his “Expository Thoughts” on John, which completed the Gospels series. In 1869 he married his third wife, Henrietta, who lived until 1889\.
In 1880, Ryle became the first bishop of Liverpool. He retired in 1900 and died later that year at the age of 83\.
After Ryle’s death, a contemporary pastor had this to say about him: “He \[J.C. Ryle] was great through the abounding grace of God. He was great in stature; great in mental power; great in spirituality; great as a preacher and expositor of God’s most holy Word; great in hospitality; great as a writer of Gospel tracts; great as a Bishop of the Reformed Evangelical Protestant Church in England, of which he was a noble defender; great as first Bishop of Liverpool. I am bold to say, that perhaps few men in the nineteenth century did as much for God, for truth, and for righteousness, among the English speaking race, and in the world, as our late Bishop” (Rev. Richard Hobson, quoted in The J. C. Ryle Archive, www.jcryle.info/p/about\-jc\-ryle.html, accessed 9/25/2021\).
Ryle is best known today for his writings. His expository series on the Gospels is still in print, as are a number of other works on holiness and practical aspects of the Christian life.
Here is a sampling of quotes from J. C. Ryle:
“Men fall in private long before they fall in public.”
“Doctrine is useless if it is not accompanied by a holy life. It is worse than useless; it does positive harm. Something of ‘the image of Christ’ must be seen and observed by others in our private life, and habits, and character, and doings.”
“The saddest road to hell is the one that runs under the pulpit, past the Bible, and through the middle of warnings and invitations.”
“Unity without the gospel is a worthless unity; it is the very unity of hell.”
“Abide in Me says Jesus. Cling to Me. Stick fast to Me. Live the life of close and intimate communion with Me. Get nearer to Me. Roll every burden on Me. Cast your whole weight on Me. Never let go your hold on Me for a moment. Be, as it were, rooted and planted in Me. Do this and I will never fail you. I will ever abide in you.”
“How can we love sin, when we remember that because of our sins Jesus died?”
“Whenever a man takes upon him to make additions to the Scriptures, he is likely to end with valuing his own additions above Scripture itself.”
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What does it mean to gird up the loins of your mind (1 Peter 1:13)?
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Answer
As Peter in his first letter exhorts Jewish believers to Christian conduct, he tells his readers to “gird up the loins of your mind” (1 Peter 1:13\). Peter prefaces that important instruction with a “Therefore,” indicating that the exhortation rests on what Peter says prior.
Before his exhortation to gird up the loins of your mind, Peter provides a basis for the exhortation, as he commonly does in his letters. After a greeting (1 Peter 1:1–2\), Peter extols the glory of God for God’s work in ensuring our salvation (1 Peter 1:3–5\). The doxology in these few brief verses has at least eleven assertions of [eternal security](eternal-security.html) and the eternal nature of our salvation. In light of these statements of hope, Peter reminds us that we can rejoice even in the greatest of difficulties because we know that God will deliver on His promises (1 Peter 1:6–9\). No matter what hardships believers in Christ face today, we know that He is faithful to ensure our salvation (1 Peter 1:9\).
Peter adds that the message is both trustworthy and magnificent (1 Peter 1:12\), and because of those factors and the assurances in prior verses, Peter exhorts his direct audience—and secondarily all believers in Christ—to gird up the loins of your mind (1 Peter 1:13\). The phrase is clearly a figure of speech, as the mind doesn’t have “loins.”
Similar verbiage is used in the [Septuagint](septuagint.html) (the Greek translation of the Hebrew Scripture) in 1 Kings 18:46 to illustrate what Elijah did immediately prior to outrunning Ahab to Jezreel. In that culture the loin cloth hung down, something like a slip, along with the robe, making it difficult to run. By wrapping or tying up the loin cloth and the robe, a person could run much more effectively. The same concept is mentioned in Ephesians 6:14, as Paul explains that the armor of God includes a girding of the loins with truth. For Peter to tell us “to gird up the loins of your mind” (1 Peter 1:13\) indicates that he intends for us to be prepared for action; in fact, the NASB translates the phrase in 1 Peter 1:13 as “prepare your minds for action.” While this is not the word\-for\-word translation of the Greek phrase used (and perhaps not ideal), it does communicate what Peter seemed to imply by using the figure of speech.
Believers are exhorted to gird up the loins of your mind—to be prepared for action and in doing that to keep a sober or alert spirit. Ultimately, we fix our hope steadfastly on the future fulfillment of God’s grace through Jesus in our lives when Christ is revealed at His second coming (1 Peter 1:13b). The way for us to stand firm in the midst of difficulty and even persecution is by preparing for encountering those things and being well equipped with the knowledge of God’s promises for us. Peter is giving us the recipe for successfully encountering and persevering through difficulty—that we be clear on our [assurance of salvation](assurance-salvation.html). We can trust in God, as He will keep the promises He has made to us.
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What does it mean that we should be bearing with one another (Ephesians 4:2)?
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Answer
Because we have all been blessed with every spiritual blessing in the heavenly places in Christ (Ephesians 1:3\), one of our responsibilities is that we should be bearing with one another in love. Ephesians 4:2 says, “Be completely humble and gentle; be patient, bearing with one another in love.”
In Ephesians 1:4–14, Paul explains that God has worked to accomplish on our behalf every [spiritual blessing](spiritual-blessings.html). God the Father has chosen us to be adopted as sons (Ephesians 1:4–6\), Jesus has redeemed us through His own blood (Ephesians 1:7–12\), and the Holy Spirit has sealed us, guaranteeing that we belong to God always (Ephesians 1:13–14\). This is an incredible change from the lostness we previously experienced—we were so marred by sin that we were in our very nature children of God’s wrath, and all of us were walking in that brokenness and deadness (Ephesians 2:1–3\). But God showed us incredible mercy, giving us new life and a new identity by grace through faith (Ephesians 2:8–10\). Because of this new identity, we have a new unity with each other, because we are all related to Him, and now everyone who believes in Jesus Christ are brothers and sisters (Ephesians 2:11—3:13\).
While our new identity in Christ is by grace through faith (Ephesians 2:8–9\), there are responsibilities we have toward one another. Paul exhorts believers to walk in a manner [worthy](walk-worthy.html) of this amazing calling (Ephesians 4:1\), and part of doing that is to demonstrate humility, gentleness, and patience. With those traits we are to be bearing with one another in love (Ephesians 4:2\). The Greek word *anechomenoi*, translated “bearing with,” means “to take responsibility for again and again.” The idea is to be continually and patiently enduring, tolerating, or bearing with one another. This is an important expression of the love believers in Christ should have for one another, and is indicated by Paul’s addition of the phrase *in love*. As we know, “love covers over a multitude of sins” (1 Peter 4:8\).
In Paul’s first letter to the Corinthians, he explained that the first attribute of love is patience (1 Corinthians 13:4\). In Galatians 6:2 Paul again connects the ideas of expressing love and patiently enduring and helping each other. He says there, “Bear one another’s burdens, and thereby fulfill the law of Christ” (NASB). The law that Paul is referring to is Jesus’ mandate that those who would follow Him should love the Lord their God with all their heart, soul, and mind, and they should also love their neighbor as they loved themselves (Matthew 22:37–39\). Jesus added in that context that these two mandates were the essence of the entire Hebrew Scriptures (Matthew 22:40\).
Bearing with one another is an important part of expressing love properly to each other. Believers in Christ have every spiritual blessing in Christ by the grace of God (and through faith). We have been given a [new identity](identity-in-Christ.html) and are now brothers and sisters. Of course, none of us are perfect or as mature in Christ as we will one day be; consequently, we fail God often, and inevitably we will fail each other. Because of that inherent weakness, we each need grace from each other.
The writer of Hebrews reminds us that we should be constantly thinking about how we can encourage each other to love and good deeds (Hebrews 10:24\)—we need each other. Peter reminds us that we have all received mercy from God (1 Peter 1:3\), and that mercy is the basis of our new identity in Christ. As Peter challenges his readers to walk in that mercy, he exhorts them to be considerate of all and to honor everyone (1 Peter 2:17\). There are many specific ways we can be bearing with one another, but the central idea is that we are bearing with one another in love.
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Why are we told to be content with what we have (Hebrews 13:5)?
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Answer
The author of Hebrews emphasized throughout his letter many ways that Jesus is superior and worthy of our faith and love. After recounting a cloud of witnesses (Hebrews 12:1\) who gained approval through their faith (Hebrews 11:39\), the writer challenges readers with a command to [be content](Bible-contentment.html) with what we have: “Keep your lives free from the love of money and be content with what you have, because God has said, ‘Never will I leave you; never will I forsake you’” (Hebrews 13:5\).
The basis of our being told to be content with what we have is in fixing our eyes upon Jesus—the author and completer of the faith (Hebrews 12:2\); in fact, that is the basis of all of the ethical mandates or directions for how we should behave outlined in Hebrews 12—13\. We should persevere and not lose heart, responding well to God’s discipline in our lives and encouraging others (Hebrews 12:3–13\). We should be at peace with all, showing grace and not falling into immorality, as God has shown us incredible grace. We should not take grace for granted, as God takes all this very seriously (Hebrews 12:14–29\). It is with this backdrop that we are told to be content with what we have (Hebrews 13:5\).
We should be continually showing love to our brothers and sisters in Christ (Hebrews 13:1\), and we should show affection or hospitality to strangers (Hebrews 13:2\). We should be caring for brothers and sisters in prison and those who being mistreated (Hebrews 13:3\); we should also be faithful stewards of sexuality, avoiding fornication and adultery (Hebrews 13:4\). In addition to these moral mandates, the writer expresses that we should not love money. Instead, we are to be content with what we have (Hebrews 13:5\). The writer gives a specific reason for our contentment—the principle that God never leaves His people (Hebrews 13:5\) and that God is our helper (Hebrews 13:6\).
Because of God’s great provision of [grace](definition-of-grace.html), we can be content with what we have. We are told to keep our eyes fixed on Jesus and His provision for us. While often we are tempted to focus on what we need or want, Jesus reminds us that our Heavenly Father knows what we need and cares deeply about us. He will provide for us what we really need (Matthew 6:25–33\). Because God cares so deeply for us, we can trust that, if we seek Him first, He will take care of us.
Now, it is important to realize that God’s promise of provision does not mean that we will always get what we want. Instead, He promises to provide in our lives that which will help us be more conformed to the image of Christ (Romans 8:28–31\). This means that, even when we are encountering difficulty and when we sense that we are lacking things we need, God is still faithful. He is providing what we need in order to grow, with the ultimate outcome being our [Christlikeness](Christ-like.html).
God cares for us, has provided us a new position of being alive in Christ, provides for us daily to discipline and shape us (Hebrews 12:4–11\), and has guaranteed our future Christlikeness (Ephesians 1:13–14, 1 Peter 1:3–5\). Armed with that awareness, we are content with what we have. Understanding every spiritual blessing that God has provided for us (Ephesians 1:3\) helps us to make contentment a reality in our lives.
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What does it mean to give no place to the devil (Ephesians 4:27)?
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Answer
In Ephesians 4, Paul encourages the believers in Ephesus to live like redeemed Christians. Because they have new life in Christ, they should live like new people, not like they did before they were saved (Ephesians 4:20–24\). In Ephesians 4:25–32, Paul gives several examples of what it means to live in Christian community. One of those examples involves our anger and [the devil](who-Satan.html). “‘Be angry, and do not sin’: do not let the sun go down on your wrath, nor give place to the devil” (Ephesians 4:26–27, NKJV). Some translations translate the word for “place” as “foothold” (NIV) or “opportunity” (ESV).
The word for “place” or “foothold” literally refers to a physical location. In the Greek\-speaking world, it came to metaphorically mean “opportunity.” The sense in Ephesians 4:27 is metaphorical. We are not supposed to give the devil any opportunity to influence our lives. He should not have any place in our lives because he is an enemy of God and wants to destroy God’s people (John 8:44; 1 Peter 5:8\).
In the context of this passage, it is our anger that has the potential to give the devil an opportunity (Ephesians 4:26\). Even [righteous anger](righteous-indignation-anger.html), if held too long, can become bitter and divisive. The longer we remain angry, the more opportunities we are giving the devil to sow hatred and discontentment. That is why Paul tells the Ephesian Christians not to [let the sun go down](sun-go-down-anger.html) on their anger, so that they do not give the devil any opportunities to twist the situation with his lies and deception. We must dispose of our anger as quickly as possible, so that we do not give any place to the devil.
How do we apply this passage? We must recognize that remaining angry with people gives the devil an occasion to wreak havoc in our lives. Anything that gives the devil an opportunity to influence our lives is bad for us by default. We should follow Paul’s advice, just a few verses later, to be “kind and compassionate to one another, forgiving each other, just as in Christ God forgave you” (Ephesians 4:32\).
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How can we let patience have its perfect work (James 1:4)?
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Answer
The [book of James](Book-of-James.html) opens by addressing the topic of suffering. James encourages his believing readers to “[consider it pure joy](count-it-all-joy.html)” when they face circumstances in life that test their faith (James 1:2\). They can regard their sufferings with joy because they know that afflictions due to their faith produce endurance (James 1:3\). This is pretty straightforward: when believers continue in faith amid opposition, they are building up perseverance. However, James then says something confusing. He urges his readers to “let patience have its perfect work, that you may be perfect and complete, lacking nothing” (James 1:4, NKJV).
As we study what it means to let patience have its perfect work, it is important to define our terms. The word traditionally translated “patience” does not mean “passive tolerance,” but “active perseverance.” According to many scholars, the idea is that someone remains consistent through opposition or continues despite the difficulty. A good example is Hebrews 12:1, where the same word is used to describe the way believers “run the race” of faith. The image of a runner is not one of resignation but of intentionality, enduring the pain to reach a preestablished goal. In the same way, as the believer perseveres through trials, he grows in endurance and determination (James 1:3\).
So, what does it mean to “let patience \[endurance, steadfastness] have its perfect work”? Faithful endurance has an end goal: perfection, completeness, wholeness. Endurance makes us spiritually mature. Notice that it is not the [suffering](Bible-suffering.html) that produces the maturity, but the act of endurance. The believer is commanded to “let patience have its perfect work,” which shows that our response matters. Consistency in life, even in the face of trials, is what produces Christian maturity, not just suffering.
James does not give a timeline on this perfection or maturity. Based on the Greek words, it could be referring to maturity in this life or eschatological perfection, and scholars are split on the issue. In much of the New Testament, and later in James, the good outcome produced by endurance is associated with eternal life or the return of Jesus (1 Peter 1:7; James 1:12; Romans 5:3–4\). It is possible that James is referring here to our eternal future with God, which gives us hope for the present (1 Thessalonians 1:3\). As we endure trials and continue to follow God, we are letting steadfastness have its perfect work, which will ultimately be eternal perfection.
How do we do this? How do we “let patience have its perfect work”? First, we can endure trials, turning to God for strength and hope during painful times (James 1:2, 12\). As mentioned, endurance is not passive but active: we should live the same way during times of persecution and affliction as we do during times of safety and comfort. This means not lashing out at those who oppress us or changing our walk with God to avoid discomfort (Matthew 16:24–26; Romans 12:17–21\). By enduring and not interfering, we allow patience to have its perfect work.
Second, we can ask God for wisdom. The next verse of James instructs believers to ask God for [wisdom](wisdom-of-God.html), who graciously gives to everyone who asks (James 1:5\). Wisdom and Christian maturity are associated in several other passages, and we need God’s wisdom to endure opposition (1 Corinthians 2:6; Colossians 1:28\). As we persevere in trials and ask God for wisdom, we will experience the spiritual growth Paul talks about in Romans 5:3: “We also glory in our sufferings, because we know that suffering produces perseverance; perseverance, character; and character, hope.”
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Who was Rhoda in the Bible?
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Answer
Rhoda (whose name means “Rose” in Greek) is only mentioned one time in the Bible, in Acts 12, but she played an important role and gave modern believers a powerful example.
In the days of the early church, both the Jews and the Romans were hostile toward Christians, so they often met secretly in houses for prayer and worship. One such house in Jerusalem belonged to Mary, the mother of [Mark](John-Mark-in-the-Bible.html). Certain tradition states that Mary’s was the same house where the disciples celebrated the Last Supper with Christ.
Rhoda was a servant girl in this house, which was a hub for the growing church. One night, the Christians had gathered in Mary’s house and were “earnestly praying to God” (Acts 12:5\) for the life of Peter, who had been arrested by Herod (Acts 12:3–4\). Their pleas would have been desperately fervent because James, the brother of John, had just been martyred (Acts 12:2\), and Peter was slated for execution.
While the church prayed, God answered. He miraculously delivered Peter from prison: an angel led him out of his cell and through the prison gate, which opened for them to pass (Acts 12:6–10\). Upon realizing that he was not dreaming, Peter made his way to a place he knew was safe, Mary’s house (Acts 12:11–12\).
When Peter arrived and knocked on the door, the servant girl Rhoda came to answer. She heard Peter’s voice and knew it was he, but in her excitement and joy she forgot to actually open the door. Leaving Peter standing in the night, she rushed to tell everyone else about the miracle outside (Acts 12:14\). They did not believe her, though, thinking she was out of her mind (Acts 12:15\). When Rhoda was insistent, the believers decided it must be Peter’s “angel”—his [guardian angel](guardian-angels.html), perhaps, or his ghost—rather than the answer to their prayers!
All this time, Peter continued knocking on the door, until, finally, they answered it and were amazed to see Peter there. Rhoda had been telling the truth, never doubting that God had literally answered their prayers. Then Peter told them of his wondrous escape from jail (Acts 12:17\).
It’s interesting that the church was praying earnestly, yet they did not believe the answer to their prayers when it came. They forgot an important part of prayer, which is looking for an [answer](does-God-answer-prayers.html). Rhoda was the first one to know of Peter’s deliverance, and she carried the joyful message to others. She did not let their doubts stop her from sharing what she knew was true: God had done the impossible. Even in the face of their unbelief, she was unrelenting in her joy. Believers today can take a cue from Rhoda and share the news of what God accomplishes with those around us, remaining joyful in what we know is true.
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What does it mean to be ready in season and out of season (2 Timothy 4:2)?
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Answer
If you were going to write your last letter to a dear friend, what would you write? In 2 Timothy, we get to see what may have been Paul’s final words to [Timothy](life-Timothy.html), his protégé and “son in the faith” (1 Timothy 1:2\). In chapter 4, Paul gives Timothy a series of solemn exhortations, encouraging him to be faithful to the truth about God and Jesus Christ. Paul commands Timothy to “be ready in season and out of season” (2 Timothy 4:2, ESV). The whole command is this:
“I charge you therefore before God and the Lord Jesus Christ, who will judge the living and the dead at His appearing and His kingdom: Preach the word! Be ready in season and out of season. Convince, rebuke, exhort, with all longsuffering and teaching” (2 Timothy 4:1–2, NKJV).
The word translated “ready” comes from the Greek word for “stand.” The idea is to always be “standing by,” always “on\-duty,” “ready to go.” The word also carried a connotation of urgency in the original language. A good example might be a soldier standing at attention, attentive and ready to assist at any moment. Timothy was to “be ready in season and out of season,” constantly prepared to do whatever God is calling him to do (2 Timothy 4:2\).
In the original language, the words for “in season and out of season” mean “timely and untimely” or “convenient and inconvenient.” The word for “in season” literally means “good time,” and “out of season” comes from the same word but with a different prefix, giving it the opposite meaning. Another occurrence of the same word is found in Mark 14:11, where Judas is looking for a “good time” or “opportunity” to betray Jesus.
By being “ready in season and out of season,” Timothy is prepared to engage in the actions Paul specified: “preach the word,” “correct,” and “rebuke and encourage” (2 Timothy 4:2\). Timothy was to do these things whether it was convenient or not. In every circumstance, he should be ready to proclaim God’s truth. That was his job as a pastor, regardless of his personal feelings or the audience’s reactions (2 Timothy 4:3–5\).
What about us today? Like Timothy, we are commanded to always be ready for God’s work (1 Peter 3:15; 1 Corinthians 16:13; Galatians 6:9–10\). It is easy to “clock in” and “clock out” of our faith, erroneously believing that we represent God at church but not throughout the week. This was not an option for Timothy, and it is not an option for us. If you are a Christian, you are a “chosen people, a royal priesthood, a holy nation, God’s special possession, that you may declare the praises of him who called you out of darkness into his wonderful light” (1 Peter 2:9\). Whether we are speaking to a crowd or changing a tire, we should “be ready in season and out of season” to declare His praises and His truth to a watching world.
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What is the Association of Related Churches (ARC)?
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Answer
The Association of Related Churches (ARC) is a [church\-planting](church-planting.html) organization based in the United States with branches around the world. The nondenominational organization has planted over six hundred churches while partnering with hundreds more.
ARC’s strategy lies in starting big by offering church planters funds and support to launch large initial gatherings. Through the support of ARC, church planters are given training and resources to launch new churches successfully.
The Association of Related Churches began in the year 2000, founded by six pastors. According to their [website](https://www.arcchurches.com), the venture began when pastor Greg Surratt of Seacoast Church in Charleston, South Carolina, told his congregation that he felt they were supposed to plant two thousand churches. Surratt, however, did not possess the knowledge of how to do so.
Meanwhile, church planter Billy Hornsby had been in ministry since 1975\. Hornsby possessed significant experience in church planting, having worked with churches across Europe, then returning to Louisiana to serve as a pastor at Bethany World Prayer Center, where he launched hundreds of small groups and trained churches in cell church ministry.
Hornsby considered Surratt’s church a good model to be emulated. Thus, when Rick Bezet and Chris Hodges of Bethany World Prayer Center set out to plant churches and needed both funds and a workable model, connections were made. Surratt offered Bezet and Hodges each $25,000 and any money they might need to meet their budgets for the first year. The two planted their churches in February of 2001\.
As part of the church\-planting strategy, these two churches were instructed to recycle the same amount of funds used to plant their churches and use it to plant new churches, starting a chain reaction of churches funding churches.
Greg Surratt, Billy Hornsby, Rick Bezet, and Chris Hodges were joined by Dino Rizzo and Scott Hornsby to become the six founders of the Association of Related Churches. Billy Hornsby headed the organization as president from 2001 until his death in 2011\.
ARC grew exponentially over its first decade, from only a few churches planted a year in the early 2000s, to twenty\-five in 2008, to an average of fifty by 2009\.
Surratt took over as president of the Association of Related Churches in 2012, and the Billy Hornsby Center for Church Planting opened in 2015 as ARC’s base for recruiting, interviewing, and training church planters for ARC’s global ministry.
As a nondenominational church\-planting organization, ARC does not outline a complex doctrinal statement. The [Statement of Faith](https://www.arcchurches.com/about/statement-of-faith) is short and to the point, largely focusing on the contents of the Nicene Creed and the inerrancy of Scripture, with an added section on the necessity of monogamous heterosexual marriage and the existence of only two genders. The Statement of Faith does not address baptism, women in leadership, communion, predestination, or many other denominational divides.
The Association of Related Churches does not claim leadership over its church plants. As of 2021, the home page of ARC’s website states, “New church plants and existing churches that partner with ARC in planting churches are legally autonomous, independently led, separately operated, and solely accountable to their leadership, independent of the ARC organization.”
Today, the Association of Related Churches continues to grow and plant more churches. ARC provides significant resources and training for both church plants and existing churches. ARC Global equips global church plants, and ARC Women exists to assist women in ministry and pastors’ wives.
The methodology of the Association of Related Churches in many ways breaks the mold of church planting. Traditionally, church planters start small, with a group meeting in their living room or other small space, and then seek to grow. The ARC approach is to start big, with plenty of funding and other resources, with the idea that the instant momentum will help the church sustain itself.
The general nature of the ARC statement of faith may be problematic. But each church is unique, and each one needs to be examined on its own merits. For anyone who is searching for a home church, here are five principles to follow:
1\) Choose a church where the Bible is taught rightly and thoroughly (2 Timothy 3:16–17\).
2\) Choose a church where Jesus Christ is exalted and the gospel is primary.
3\) Choose a church where the people strive to love and serve one another.
4\) Choose a church where the pastor is genuine and loves his people.
5\) Seek God’s wisdom (James 1:5\) and will in prayer for a church home.
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What does it mean that it is appointed unto men once to die (Hebrews 9:27)?
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Answer
Hebrews 9:27 says, “It is appointed unto men once to die, but after this the judgment” (KJV). The [Letter to the Hebrews](Book-of-Hebrews.html) focuses on the superiority of Jesus and the responsibility we have to pay attention to Him. Hebrews 9 emphasizes Jesus’ superiority in His role as the mediator of a new and eternally lasting covenant. Near the end of the context, the writer of Hebrews states that it is appointed unto men once to die (Hebrews 9:27\). What the author means in saying this helps us understand another way in which Jesus is superior and worthy of our trust and our love.
First in this context, the writer explains that the first covenant—the [Mosaic Covenant](Mosaic-covenant.html) (Exodus 19:5–6\)—had its own regulations for worship (Hebrews 9:1–2\). He specifically cites the tabernacle and its furnishings (Hebrews 9:2–5\). When the tabernacle was constructed and operational, the priest would enter the outer part of the tabernacle regularly to present sacrifices (Hebrews 9:6\). But, more rarely, the high priest would enter to bring sacrifices for sins committed in ignorance (Hebrews 9:7\). The writer explains that the tabernacle and the regulations for worship there—including the continual sacrifices—illustrate that these things did not resolve the sin problem once and for all; rather, they looked forward to Someone who would (Hebrews 9:8–10\). This is important for several reasons—one being that it is appointed unto men once to die (Hebrews 9:27\).
While the priests entered a physical tabernacle made with human hands and had to offer sacrifices many times, Jesus entered the holy place not made with human hands and offered one perfect sacrifice—Himself—to resolve sin, providing eternal redemption (Hebrews 9:11–12\). In this way Jesus resolved the problem of sin and death—a problem that destined people once to die. The sacrifices of the Mosaic Covenant were many and were temporary. They could not take away sin; they could only point to the need for that sin to be dealt with once and for all. Jesus, as the Perfect Sacrifice, was able to cleanse us from sin and free us from death (Hebrews 9:13–14\).
When He did this, Jesus also became the [mediator](Jesus-mediator.html) of a new covenant (predicted in Jeremiah 31\). That covenant, for Israel and Judah (Jeremiah 31:31\), would provide for the people to have forgiveness and to be God’s people (Jeremiah 31:34\). The new covenant would be God’s way of resolving sin and death for the people of Israel and Judah. Jesus’ sacrifice not only provided eternal redemption for all who would trust in Him, but also provided the means for the new covenant to be fulfilled for Israel and Judah one day in the future—they also were stricken with the sin problem, because “it is appointed unto men once to die.” The old covenant did not provide righteousness to the people of Israel; it only showed the need for redemption in Christ (Galatians 3:24\). Thus the [new covenant](new-covenant.html) is superior to the old covenant, and Jesus as the mediator of the new covenant is superior to Moses (Hebrews 9:15–22; 3:1–6\).
Jesus’ sacrifice was once for all, not like the oft\-repeated sacrifices the priests brought. And His sacrifice was effective as an acceptable sacrifice to the Father. By His own sacrifice He “put away sin” (Hebrews 9:26\), thus resolving the problem of death that results from sin. It is appointed unto men once to die and after that to be judged (Hebrews 9:27\). Because of Jesus’ perfect sacrifice, we no longer need to fear death because we will be raised in new life (1 Corinthians 15:20–21\). We no longer need to fear judgment because it is by grace through faith that we are delivered from sin (Ephesians 2:8–9\). We will not be condemned for sin because we are forgiven and made righteous in Jesus. When He comes again, it will not be for judging the sin of those who have been redeemed (Hebrews 9:28\).
It is appointed unto men once to die, but Jesus has conquered sin and death, and for this reason, we must pay close attention to Him and what He has done and said (Hebrews 2:1\).
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Why did Jesus call the Pharisees whitewashed tombs in Matthew 23:27?
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Answer
The condemnation *you are like whitewashed tombs* was part of Jesus’ indictment of the scribes and Pharisees in Matthew 23\. It is one of [seven woes](seven-woes.html) Jesus pronounced on the religious leaders as He confronted them about their hypocrisy.
*Whitewashed tombs* means exactly what it sounds like: tombs or mausoleums that have been covered with white paint, so they “look beautiful on the outside but on the inside are full of the bones of the dead and everything unclean” (Matthew 23:27\). This speaks to the spiritual condition of the [scribes](scribes-Jesus.html) and [Pharisees](Pharisees.html). Outwardly, they were holy and clean, but inside they were spiritually dead.
The comparison to whitewashed tombs would have been quite offensive because the Mosaic Law states, “Whoever touches the dead body of any person shall be unclean seven days” (Numbers 19:11, ESV). For a group of people who prided themselves on ceremonial cleanliness and following the law, the accusation that they were full of dead bodies would be insufferable. That was precisely Jesus’ point, though. They may have been ceremonially clean, but, inside, they were the highest level of unclean—full of the death and decay they tried so hard to avoid.
Such a [harsh statement](scribes-and-Pharisees.html) from Jesus reveals His anger at the hypocrisy in the religious leaders, who only cared about appearances. They took care of what *people* could see—and took pride in it—but they neglected what *God* could see. They “painted the outside,” leaving the inside full of greed and self\-indulgence (Matthew 23:25\). In their eyes, if they followed the law to the letter, they were holy, and the condition of their hearts wouldn’t matter. Jesus needed to confront the superficiality of these dangerous leaders who did not practice what they preached. The whitewashed tombs were leading themselves and others to death and separation from God (Matthew 23:15\).
In the [Sermon on the Mount](sermon-on-the-mount.html), Jesus explained that the law was less about what to do and not do and more about changing the heart. One analogy is that the law is like a mirror, revealing the flaws in man and how much they need God, like a mirror showing the food stuck between one’s teeth. The law can reveal uncleanness, but it cannot be used to make a person righteous; only God can do that. The Pharisees were taking the mirror off the wall and trying to use it to pick their teeth. It simply does not work.
Whitewashed tombs work as a good contrast to Jesus Himself, the Son of Man, who came to bring life (John 10:10\). He offered rest and grace instead of the impossible burden and condemnation of the Pharisees (Matthew 11:28–30\). The superficial cleanness of whitewashed tombs cannot compare to the deep\-cleaning blood of Christ (1 John 1:7\). “In him we have redemption through his blood, the forgiveness of sins, in accordance with the riches of God’s grace” (Ephesians 1:7\).
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Who was Nebuzaradan in the Bible?
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Answer
Nebuzaradan served under King Nebuchadnezzar of Babylon. Most Bible translations call him the captain of the guard. He carried out the destruction of Jerusalem after its capture in c. 587 BC, and Scripture states he took away many of its citizens into exile.
To establish the context of Nebuzaradan’s actions, we must delve into how Judah and Jerusalem devolved.
In the tenth century BC, after the death of King Solomon, a schism occurred, leading to a [split](Israel-Northern-Southern-kingdoms.html) between the northern kingdom of Israel and the southern kingdom of Judah, each with its own king. Despite repeated warnings from prophets sent by God, the kingdoms fell into corruption and sin, Israel most of all. Because of their sin, God warned they would be overtaken by conquerors.
The northern kingdom of Israel [fell to the Assyrians](Israel-conquered-by-Assyria.html) in 721 BC. Judah rallied under [King Hezekiah](life-Hezekiah.html) and narrowly avoided destruction from the forces of Assyria under Sennacherib only through miraculous intervention (2 Chronicles 32\).
However, Hezekiah was followed by a slew of wicked kings, with only a couple of exceptions. The monarchy of Judah eventually became a series of puppet kings placed by Egypt and Babylon, some reigning for only three months.
Meanwhile, [Babylon](Babylon-in-the-Bible.html) conquered Assyria and began its conquest to the west over former Assyrian territories as well as previously independent lands. When King Jehoiakim of Judah withheld tribute from the Babylonians, Babylon laid siege to Jerusalem and carried off captives in 597 BC, placing puppet king [Zedekiah](King-Zedekiah.html) on the throne.
Nebuzaradan appears in Scripture about ten years later. After Jerusalem [fell to siege](Judah-conquered-by-Babylon.html) again in 587 and King Zedekiah was taken in chains to Babylon, 2 Kings 25:8–12 recounts how Nebuzaradan, the captain of the imperial guard (or literally translated, the “chief of executioners”), carried out the destruction of the city in 586\.
Nebuzaradan “burned the house of the Lord and the king’s house and all the houses of Jerusalem” (2 Kings 25:9\), and his men broke down the walls of Jerusalem (2 Kings 25:10\). He then also carried a multitude of the people into exile, while leaving some of the poorest to tend the land (2 Kings 25:11–12\). He gathered many of the influential men, including priests, military leaders, and council members, and brought them to Nebuchadnezzar, who had them put to death (2 Kings 25:18–21\). Nebuzaradan evidently also returned to Jerusalem four years later and carried away 745 more captives (Jeremiah 52:30\).
The Bible records little about Nebuzaradan himself, only his execution of the tasks prescribed to him by Nebuchadnezzar. However, we do know that he showed the [prophet Jeremiah](life-Jeremiah.html) mercy, recognizing Jeremiah’s attempts to sway Judah to surrender to Babylon as being the will of God. (Jeremiah, known for his dramatic object lessons, had placed a yoke on his neck at God’s command and urged the nations to submit to the yoke of Babylon and live, as recorded in Jeremiah 27:2–11\.)
The exchange between Nebuzaradan and Jeremiah, however, gives some insight into Nebuzaradan’s worldview. He begins by recognizing that Judah fell because of its sin and by God’s decree, saying, “The LORD your God pronounced this disaster against this place” (Jeremiah 40:2\). He proceeded to release Jeremiah and offer him two options—come to Babylon, where Nebuzaradan would look out for him, or return to Judah. When Jeremiah elected to return to his homeland, Nebuzaradan “gave him an allowance of food and a present, and let him go” (Jeremiah 40:5\).
We know next to nothing about Nebuzaradan the man, but in him we see an interesting phenomenon. Even a Babylonian conqueror recognizes the hand of God in the destruction of Jerusalem and attributes the victory of his own people to the Lord’s will. As Judah fell away from God and incurred the due punishment for its sin, the glory and knowledge of God spread even to the brutal conquerors of God’s people.
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What does it mean to “take the plank out of your own eye” (Matthew 7:4)?
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Answer
In His great [Sermon on the Mount](sermon-on-the-mount.html), Jesus Christ sometimes employed a literary tool known as hyperbole to make a point. In one such example, Jesus asked, “Why do you look at the speck of sawdust in your brother’s eye and pay no attention to the plank in your own eye? How can you say to your brother, ‘Let me take the speck out of your eye,’ when all the time there is a plank in your own eye? You hypocrite, first take the plank out of your own eye, and then you will see clearly to remove the speck from your brother’s eye” (Matthew 7:3–5\).
Jesus drew a brilliant word picture of someone struggling with the sensitive business of extracting a tiny speck of sawdust from a friend’s eye. In contrast, a sizable plank of wood in that person’s own eye completely obstructed his vision. Such a feat would be impossible. It’s evident that Jesus was not speaking literally here. Instead, He used exaggeration to drive home the truth that people are often blind to their own faults while keenly focused on weaknesses in others. This segment of Christ’s sermon addressed the natural human tendency to see shortcomings in others and to be judgmental of their sin while ignoring, minimizing, or excusing our own sin.
When the [woman caught in adultery](woman-caught-in-adultery.html) was brought before Jesus, He confronted the same issue by telling the scribes and Pharisees, “Let him who is without sin among you be the first to throw a stone at her” (John 8:7, ESV). Jesus wasn’t excusing the woman’s sin but instead pointing out the need for consistency, honesty, and humility when passing judgment.
The Lord would have us remember that the blade of judgment cuts both ways. When we judge others, we condemn ourselves as well. If we are not willing to evaluate ourselves honestly and accurately, we’ll undermine our right to scrutinize the lives of others. Jesus said, “Do not judge, or you too will be judged. For in the same way you judge others, you will be judged” (Matthew 7:1–2; see also Luke 6:37–42\). Paul taught in 1 Corinthians 11:31, “If we were properly judging ourselves, we would not be judged” (CSB).
Sadly, Christ’s instruction to “take the plank out of your own eye” is often misinterpreted as a general prohibition against all judgment. We can’t overlook the fact that Jesus said both the speck and the plank were to be removed. Believers are indeed called to help other Christians who become entangled in sin. Paul said, “Dear brothers and sisters, if another believer is overcome by some sin, you who are godly should gently and humbly help that person back onto the right path” (Galatians 6:1, NLT). But before we can help a fellow brother or sister onto the right path—before we can remove the speck from another’s eye—we must first deal honestly with our own sin.
In the Lord’s illustration, the fact that there is a “plank” in our eye, but only a “speck” in our brother’s eye, exposes the [hypocrisy](Bible-hypocrisy.html), self\-righteousness, and pride at the heart of the matter. Somehow, we can’t discern that our own sins are more glaringly serious than those we concentrate on in others. We criticize others while absolving ourselves. Yet, often, those faults we pass judgment on in others are the very same flaws we can’t bear to admit in ourselves.
The Lord’s choice of an illustration involving the eye also ties in with a person’s overall spiritual condition: “The eye is the lamp of the body. If your eyes are healthy, your whole body will be full of light. But if your eyes are unhealthy, your whole body will be full of darkness. If then the light within you is darkness, how great is that darkness!” (Matthew 6:22–23\).
The Lord calls all believers to live holy, godly lives (1 Peter 1:14–16\). To do that, we must never forget our propensity to overlook our own faults while arrogantly locking on to those same faults in others. All ungodliness is cause for concern, whether it be in ourselves or in others. If we hope to help and restore someone else, we must honestly face up to our own sins and confess them—we must first take the plank out of our own eye.
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What happened during the conquest of Canaan?
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Answer
God called Abraham to go to an unknown land that would be revealed to him (Genesis 12:1\). The Lord led Abraham to that land, [Canaan](land-of-Canaan.html), but Abraham lived there as a “stranger,” and God promised that his descendants would own it (Genesis 17:8\). God also told Abraham that his descendants would be captive in a foreign nation for about 400 years but that God would bring them back to the land He had promised. They would conquer the land, and this conquering would be a judgment upon the inhabitants of the land at that time (Genesis 15:13–16\).
Abraham’s grandson Jacob (Israel) went down to Egypt with all his family, about 70 in all (Genesis 46\). They lived and thrived in Egypt for many years until they became so strong and numerous that the Pharaoh felt threatened by them, so he enslaved them (Exodus 1:1–14\). God delivered them from Egypt (Exodus 2—12\), and they journeyed back to the Promised Land.
As the Israelites were preparing to go in and take possession of Canaan through conquest, [twelve spies](twelve-spies.html) were sent on ahead to scout out the land. They all agreed that the land was good and that the people there were strong. Ten of the spies said they were incapable of taking the land, while only two, [Joshua and Caleb](Joshua-and-Caleb.html), trusted that the Lord would give them the land (Numbers 13\). The people listened to the ten spies and revolted. As a result, God said that none of those adults alive at the time would enter the Promised Land except Joshua and Caleb (Numbers 14\).
When that generation including Moses died off in the intervening years, Joshua was finally ready to lead a new generation of Israelites in to conquer the Promised Land. The Old Testament book of Joshua tells the story of the conquest, and what follows is a brief summary:
The first major target was the city of Jericho in the middle part of Canaan (Joshua 2\). God dried up the Jordan River, the boundary of Canaan, so that the whole nation could pass over on dry ground (Joshua 3\). However, the attack on Jericho was unconventional. It was to be done in such a way that all would know that it was God who was giving Israel the victory. Instead of laying siege to the city, the people would simply march around it for seven days. On the seventh day, [the walls fell down](walls-of-Jericho.html) and Israel stormed the city, putting to death all the inhabitants (except [Rahab](life-Rahab.html) and her family. See Joshua 2\). The Israelites were to take no spoils, as everything was to be dedicated to God (Joshua 6\).
The next target was the [city of Ai](Ai-in-the-Bible.html). The Israelite army felt this would be an easy victory, but, unexpectedly, the men of the city defeated Israel. It turns out that God was not with them because one of the men of Israel had taken some forbidden items from Jericho. Once that was dealt with, then Israel defeated Ai (Joshua 7—8\). After the victory at Ai, Joshua renewed the covenant with the people at Mount Ebal (Joshua 8:30–35\).
It is important to remember that, at this time, Canaan was not a nation but a land area where kings ruled over cities and territories. A group of five Amorite kings decided that they should align themselves and preemptively attack Israel, but they were all defeated (Joshua 10\). Later, another group of kings in the northern half of Canaan also formed a confederacy to attack the Israelites; they, too, were defeated (Joshua 11\). Joshua and the people of Israel continued the conquest until all of Canaan was subdued (Joshua 11:23\). Israel’s strategy seems to have been to defeat the strongest cities first (Joshua 12\) and then to divide the territory among the individual tribes and allow each tribe to finish conquering their own territory (Joshua 13—22\).
During the conquest of Canaan, God intervened miraculously on several occasions, including the day the sun stood still (Joshua 10\). Israel was largely successful in defeating or driving out the Canaanites; however, they were not completely successful. Sometimes they left pockets of Canaanites to continue to rule themselves, and sometimes they enslaved the Canaanites (Judges 1\). Both of these things had been forbidden by God, who told Israel to drive them out completely (Deuteronomy 7:2\). As a result, the Canaanites remaining in the land became a temptation and a snare to the people of Israel. At times Israel would worship the Canaanites’ gods, and at times God would allow those remaining pagans to rule over them. The book of Judges tells the story.
Today, there are many who find fault with a God who would order “genocide.” However, the Bible makes it clear that God was sending Israel into the Promised Land to punish the people who were living there for their wickedness. Certainly God has the right to administer judgment in this way.
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What is the Upper Room Discourse?
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Answer
The Upper Room Discourse is the title given to a block of Jesus’ teaching found only in the Gospel of John. The discourse is what Jesus told His disciples on the night before the crucifixion while they were observing the Passover (the [Last Supper](Last-Supper.html)) in the “upper room.”
An upper room would have been on the roof of a typical home and may have been open\-air or covered by some sort of canopy. It would have been accessible from the outside of the home, so Jesus and His disciples could have entered and exited without disturbing the family who owned the home. The term *upper room* is not found in John, but Mark and Luke both identify the location of the final meal together as an upper room (KJV) that a homeowner allowed them to use.
“On the first day of the Festival of Unleavened Bread, when it was customary to sacrifice the Passover lamb, Jesus’ disciples asked him, ‘Where do you want us to go and make preparations for you to eat the Passover?’
“So he sent two of his disciples, telling them, ‘Go into the city and a man carrying a jar of water will meet you. Follow him. Say to the owner of the house he enters, “The Teacher asks: Where is my guest room, where I may eat the Passover with my disciples?” He will show you a **large room upstairs**, furnished and ready. Make preparations for us there’” (Mark 14:12–15, emphasis added).
John does not give the background about the upper room found in Mark and Luke, but John 13 picks up with the meal already in progress. In this chapter, Jesus washes the feet of His disciples, tells them of His coming betrayal by Judas (although not mentioning him by name), and tells of Peter’s coming denial. Although this happens in the upper room, it is not normally included in the “Upper Room Discourse,” which formally starts in chapter 14\. (Please note that the title “Upper Room Discourse” is simply a term that Bible scholars use to designate a portion of Scripture. It is not found in the text of Scripture itself in much the same way that chapter and verse divisions have been added later and are not the result of inspiration.)
John 14 is the only block of teaching that actually occurs in the upper room, although most include the content in chapters 15—17 as part of the “Upper Room Discourse” because it all takes place on the same occasion—just before Jesus’ arrest. The theme is Jesus’ last words to His disciples, and those words are meant to comfort them and prepare them for what is to come. In chapter 14 Jesus tells His disciples not to be troubled because He will be leaving them. He is going to prepare a place for them and will return. They do not yet understand what He means by this and are still struggling with the idea that He will be betrayed and crucified. Jesus tells them that He is the only way to the Father, that if they have seen Him they have seen the Father, and that He will send the Holy Spirit to them after He is gone in order that they may be comforted.
The last words of John 14 are “come, let us leave,” which indicates that Jesus and the disciples are leaving the upper room. They are walking to the [Garden of Gethsemane](garden-of-Gethsemane.html) at the foot of the Mount of Olives (cf. Mark 14:26\), and the ensuing teaching happens while they are walking there and perhaps stopping along the way.
In John 15 Jesus gives the famous illustration of the vine and the branches. [Jesus is the vine](true-vine.html), and the disciples are the branches. They cannot bear fruit unless they remain connected to Him. He commands them to love each other and warns them that the world will hate them as it hates Him. Once again He promises the Holy Spirit will come to them.
In John 16 Jesus warns them not to fall away from Him due to the grief that they will shortly experience. He tells them to be encouraged for He has overcome the world.
John 17 records Jesus’ prayer for His disciples, sometimes referred to as [Jesus’ High Priestly Prayer](Jesus-high-priestly-prayer.html). He prays for their unity and their protection and for that of believers yet to come: “My prayer is not for them alone. I pray also for those who will believe in me through their message” (John 17:20\). He also looks forward to the glory that He will once again possess after He completes the Father’s will in the crucifixion and resurrection.
John 18 begins, “When he had finished praying, Jesus left with his disciples and crossed the Kidron Valley. On the other side there was a garden, and he and his disciples went into it” (verse 1\). What happened there in the Garden of Gethsemane is recorded in the other gospels. (See Matthew 26:36–46 or Mark 14:32–42\).
Some of Jesus’ most beloved and comforting words are from the Upper Room Discourse:
“Do not let your hearts be troubled. You believe in God; believe also in me.” (John 14:1\)
“I am going to prepare a place for you. And if I go and prepare a place for you, I will come back and take you to be with me that you also may be where I am.” (John 14:2–3\)
“I am the way and the truth and the life. No one comes to the Father except through me.” (John 14:6\)
“Anyone who has seen me has seen the Father.” (John 14:9\)
“If you love me, keep my commands.” (John 14:15\)
“I am the vine; you are the branches. If you remain in me and I in you, you will bear much fruit; apart from me you can do nothing.” (John 15:5\)
“As the Father has loved me, so have I loved you.” (John 15:9\)
“Greater love has no one than this: to lay down one’s life for one’s friends.” (John 15:13\)
“If the world hates you, keep in mind that it hated me first.” (John 15:18\)
“But when he, the Spirit of truth, comes, he will guide you into all the truth.” (John 16:13\)
“I have told you these things, so that in me you may have peace. In this world you will have trouble. But take heart! I have overcome the world.” (John 16:33\)
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What does it mean that there is a time to be born and a time to die (Ecclesiastes 3:2)?
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Answer
Looking back over his life and considering the [sovereignty of God](sovereignty-of-God.html), King Solomon penned these words: “There is a time for everything, and a season for every activity under the heavens: a time to be born and a time to die” (Ecclesiastes 3:1–2\).
Solomon had observed that life consists of a series of beginnings and endings, and God is the ultimate authority over them all. With the statement “there is a time to be born and a time to die,” Solomon acknowledged that, from start to finish, every moment in every season of the cycle of life is appointed by God. From the day of our birth until the day we die, God is designing our destiny.
Solomon’s father, King David, similarly reflected, “You watched me as I was being formed in utter seclusion, as I was woven together in the dark of the womb. You saw me before I was born. Every day of my life was recorded in your book. Every moment was laid out before a single day had passed” (Psalm 139:15–16, NLT).
In Ecclesiastes 3:1–8, Solomon presents a catalog of fourteen contrasting seasons and times (birth and death, planting and harvest, killing and healing, etc.). Together, these pairings communicate a sense of all human activity in its myriad forms. While appearing to be opposites, *a time to be born* and *a time to die* are instead counterparts, both having their appropriate place in the rhythm of ever\-changing seasons and cycles of life. Everything between the time of our birth and our death happens at an appointed time.
In the original language, the word translated as “be born” is the active verb form “to bear, or to give birth.” As humans, we have the extreme privilege of collaborating with God in creating new life through the process of conception and giving birth.
Every human life has a determined span, and within its duration there are meaningful events. Birth and death are perhaps the most significant, book\-ending every person’s existence. There is an appointed time for every person to be born and a time to die. Job said to God, “You have decided the length of our lives. You know how many months we will live, and we are not given a minute longer” (Job 14:5, NLT; see also Hebrews 9:27\).
Childbirth is typically a joyous and celebratory season in life (John 16:21; Psalm 113:9; 127:3\). On the other hand, death generally is a grievous and mournful time. Yet God has a good purpose for everything that takes place between one’s birth and death: “We know that for those who love God all things work together for good, for those who are called according to his purpose” (Romans 8:28, ESV).
“Our lives are in his hands, and he keeps our feet from stumbling,” declares Psalm 66:9 (NLT). “My times are in your hands,” affirms David in Psalm 31:15\. With Scripture’s promise that our lives and times are in God’s hands, we can trust that there’s no such thing as an untimely death. We can take comfort and rest assured that nothing in life can escape God’s supreme control.
*There is a time to be born and a time to die* ought also to remind us of Christ’s encouragement not to be anxious about our everyday lives. In Luke 12:23–31 and Matthew 6:25–34, Jesus taught that life is more than food and clothing. Birds and wildflowers don’t worry about what they will wear and how they will get their next meal. Neither should we because [worrying](Bible-worry.html) won’t add a single moment to our lives. We can trust that God, who knows our needs from beginning to end, will love and care for us all of our days. If we seek His Kingdom first, He will provide for us in every moment of every season from the day we are born until our final breath.
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Is there hope although “my flesh and my heart may fail” (Psalm 73:26)?
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Answer
Life, along with its joys and wonders, also contains difficulties. Frustrations occur, illnesses come, and our health deteriorates with time. Our bodies bear the signs that life on earth is not perfect and that we are not meant to be in this state for eternity. Realizing that “my flesh and my heart may fail” (Psalm 73:26\), we know that life is but a vapor (James 4:14\). Although all people will experience hardships in this life, and death is inevitable, there is [hope](Bible-hope.html) for the believer for eternity and for our lives on earth.
In Psalm 73, the psalmist Asaph laments the unfairness he sees in the wicked prospering (Psalm 73:3\), seeming to have no struggles (Psalm 73:4\), and being free of care (Psalm 73:12\). Asaph’s heart failed within him as he couldn’t understand God’s ways (Psalm 73:21–22\). Many today also become frustrated at God for allowing good things to happen to bad people. But they must, like the psalmist, realize that their perspective is off. When Asaph “entered the sanctuary of God; then \[he] understood their final destiny” (Psalm 73:17\). While some people appear to prosper without God, there are consequences for the wicked: eternal life in hell and earthly costs, too. Having an eternal perspective gives us hope even when “my heart may fail” in disappointment or frustration.
Life reminds us that our flesh may also fail. Good health is not guaranteed. Cancer, illnesses, long\-term disabilities, and other ailments remind us that life on this earth is not perfect. Our flesh will fail; each of us will have to face death. Yet the believer has hope for eternity. Christian hope is rooted in the salvation and [eternal life](eternal-life.html) available through Christ (John 3:16\). This hope does not disappoint (Romans 5:5\) because nothing can take our salvation and hope away, regardless of life’s circumstances. Job knew God would not fail him even when his life should end: “For I know that my Redeemer lives, and at the last he shall stand upon the earth. And after my skin has been destroyed, yet in my flesh I shall see God” (Job 19:25–26\). “My flesh and my heart may fail,” but hope is found because “God is the strength of my heart and my portion forever” (Psalm 73:26\).
The believer has hope even though “my flesh and my heart may fail.” Our eternal salvation fuels our hope as we live on this earth. Believers have hope that nothing can separate us from God’s love (Romans 8:28–29\). We know that this world is not all there is. We have comfort in knowing that God is with us through our difficulties (Isaiah 41:10; Deuteronomy 31:6; Matthew 28:20\). Our “living hope” (1 Peter 1:3\) through Christ is an anchor for our souls (Hebrews 6:19\), regardless of the storms we face in life. By contrast, those who do not place their trust in God are said to be without hope (Ephesians 2:12; 1 Thessalonians 4:13\).
When our hearts ache or illness deteriorates our bodies, we see that “my flesh and my heart may fail.” Yet God is our strength and our hope and our reward. A literal rendering of Psalm 73:26 is that God is “the rock of my heart.” For believers, our eternity is secure, and this gives us hope, although life may leave us feeling helpless. No matter what we face, “we do not lose heart. Though outwardly we are wasting away, yet inwardly we are being renewed day by day. For our light and momentary troubles are achieving for us an eternal glory that far outweighs them all. So we fix our eyes not on what is seen, but on what is unseen, since what is seen is temporary, but what is unseen is eternal” (2 Corinthians 4:16–18\).
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What does it mean that a merry heart does good (Proverbs 17:22)?
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Answer
Family life and interpersonal relations are the focus of Proverbs 17—19\. According to Proverbs 17:22, a joyful, positive mindset is key to experiencing healthy relationships and a fulfilling life:
“A merry heart does good, like medicine,
But a broken spirit dries the bones” (NKJV).
In the original Hebrew, the word for “merry” means “joyful, happy, full of cheer.” The “heart” is a person’s inner self, thoughts, emotions, and will. “A joyful heart is good medicine,” says Proverbs 17:22 in the English Standard Version. “Medicine” is something that treats or alleviates the symptoms of disease. One commentary suggests, “A cheerful heart causes good healing” as an appropriate literal translation. The NET Bible reads, “A cheerful heart brings good healing.” The Revised English Bible says, “A glad heart makes for good health.”
Scripture repeatedly testifies to the potent effects of the mind on the body: “A peaceful heart leads to a healthy body; jealousy is like cancer in the bones,” states Proverbs 14:30 (NLT). “A glad heart makes a happy face; a broken heart crushes the spirit,” declares Proverbs 15:13 (NLT).
“A merry heart does good” because it generates health and healing within one’s inner being. By contrast, “a broken spirit saps a person’s strength” (Proverbs 17:22, NLT). Proverbs 12:25 explains that “anxiety in the heart of man causes depression” (NKJV). These wisdom sayings agree with scientific studies from the [American College of Cardiology](https://pubmed.ncbi.nlm.nih.gov/30213332/), [Harvard Medicine](https://www.health.harvard.edu/blog/a-positive-mindset-can-help-your-heart-2019021415999), and [John Hopkins](https://www.hopkinsmedicine.org/news/media/releases/dont_worry_be_healthy) that demonstrate the mind’s powerful influence over the body. A cheerful, contented temperament not only fortifies our mental health but enables us to resist the attacks of physical disease.
Since the heart is the center of our inner life, its condition and tone reach the outermost parts of our existence, including our bodies and even our relationships with others. Jesus said, “What comes out of the mouth proceeds from the heart, and this defiles a person” (Matthew 15:18, ESV). If our hearts are elevated, our bodies will be lifted up, our words will be uplifting, and our relationships will be enriched. If our hearts are crushed and broken, the condition of our bodies will break down, and we’ll have no strength to encourage others.
So, if a good medicine is a merry heart, how can we foster and promote internal joy? Scripture says that God’s laws, precepts, and statues refresh the soul and gladden the heart (Psalm 19:7–8; 119:111\). Spending time in God’s Word, meditating on His promises, is a guaranteed way to do your heart some good. The prophet Jeremiah testified, “When your words came, I ate them; they were my joy and my heart’s delight” (Jeremiah 15:16\).
Considering God’s works and His ways will also make our hearts glad. The psalmist sang, “For you make me glad by your deeds, LORD; I sing for joy at what your hands have done” (Psalm 92:4\). When Barnabas saw the grace of God, his heart was filled with joy (Acts 11:23\). When we take time each day to consider all that God has done for us and in the lives of all His people, we can’t help but “be glad now and rejoice,” like the prophet Joel, “for the LORD has done great things” (Joel 2:21, NLT). Countless Scripture passages give us cause to be joyful in God, who is the source of our joy (Psalm 43:4; Isaiah 61:10; Psalm 63:5; Luke 1:47\).
The prophet Isaiah said, “With joy you will draw water from the wells of salvation” (Isaiah 12:3\). We can “rejoice and be glad” in the Lord’s salvation (Isaiah 25:9\). Jesus told the disciples to “rejoice that your names are written in heaven” (Luke 10:20\).
Perhaps the most excellent way to cultivate a merry heart that does good, like medicine, is to spend time in God’s presence. Both King David in the Old Testament and the apostle Peter in the New Testament found their greatest joy in the presence of the Lord (Acts 2:28; Psalm 16:9–11\). In God’s company, we experience the fullness of joy.
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What is the meaning of “give me neither poverty nor riches” (Proverbs 30:8)?
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Answer
The author of Proverbs 30 is an unknown contributor named [Agur](Agur-Proverbs.html). In humble prayer, he asks the Lord, “Give me neither poverty nor riches, but give me only my daily bread” (Proverbs 30:8\). As he prays against the extremes of abundance and want, the heart of Agur’s prayer is to be content with the portion God provides.
“For if I grow rich, I may deny you and say, ‘Who is the LORD?’ And if I am too poor, I may steal and thus insult God’s holy name” (Proverbs 30:9, NLT). With these words, Agur acknowledges his weakness and dependence on God for strength to overcome temptation. He is acutely aware of his human tendency to forget God when life is too comfortable and blessed with abundance, or turn away from God and dishonor Him when life is full of hardship.
In saying, “Give me neither poverty nor riches,” the sage asks the Lord for just enough to meet his day\-to\-day needs. His prayer sounds very much like the [Lord’s Prayer](Lords-prayer.html) when Jesus says, “Give us each day our daily bread” and “lead us not into temptation” (Matthew 6:11, 13; Luke 11:3, 4\).
In Agur’s prayer, “riches” represent an exalted state. He sees the pursuit of wealth as empty and unsatisfying and asks God to remove him from this snare. He has learned that the rich are easily seduced by pride and independence and cannot see their need for God (Deuteronomy 8:11–14; Matthew 19:23; Mark 10:23; Luke 18:23–25\). The writer of Hebrews warns, “Keep your lives free from the love of money and be content with what you have, because God has said, ‘Never will I leave you; never will I forsake you’” (Hebrews 13:5\). God, and not money, is our greatest need.
Agur considers both extremes—poverty and riches—to be equally seductive. The snare of poverty is its tendency to lead a person away from a life of morality and integrity. Agur fears that he “might have nothing and steal” (Proverbs 30:9, CSB).
Our “daily bread” that Jesus prays for in Matthew 6 refers to just what we need to satisfy our needs. Our “daily bread” is the individualized portion that God sees fit to give us each day to feed both our bodies and souls. If we have God’s best for our lives, for our bodies and souls, then we have what is truly best. We need nothing more and nothing less.
The apostle Paul taught that “godliness with contentment is great gain” (1 Timothy 6:6\). With simplicity and humility, Paul told Timothy, “If we have food and clothing, we will be content with that. Those who want to get rich fall into temptation and a trap and into many foolish and harmful desires that plunge people into ruin and destruction. For the love of money is a root of all kinds of evil. Some people, eager for money, have wandered from the faith and pierced themselves with many griefs” (1 Timothy 6:8–10\).
Paul never prayed, “Give me neither poverty nor riches,” but he experienced both conditions: “I know how to make do with little, and I know how to make do with a lot. In any and all circumstances I have learned the secret of being content—whether well fed or hungry, whether in abundance or in need. I am able to do all things through him who strengthens me” (Philippians 4:12–13, CSB).
Paul discovered how to [be content](be-content-with-what-you-have.html) no matter what situation he faced, and he encouraged other believers to do the same: “And this same God who takes care of me will supply all your needs from his glorious riches, which have been given to us in Christ Jesus” (Philippians 4:19, NLT). Whether enjoying a feast or enduring a famine, Paul depended on God for everything. His absolute trust and reliance on God formed the secret to his contentment. Like Agur, Paul humbly recognized his need for God, who could keep him from the temptations of self\-sufficiency, pride, immorality, and every other threat.
Today, Agur’s prayer, “give me neither poverty nor riches,” might sound something like this: “Lord, I don’t desire wealth, nor do I seek to live in poverty. My only desire is to have what You know is best for me. Please give me only what is pleasing, best, and necessary—just enough for today—and it will suffice as everything I need.”
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What does it mean that, if we confess our sins, He is faithful and just (1 John 1:9)?
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Answer
In 1 John 1:5–10, the apostle John describes genuine fellowship with Jesus Christ as walking in the light. One way believers walk in the light is by honestly admitting their human tendency to sin: “If we claim to be without sin, we deceive ourselves and the truth is not in us. If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness” (1 John 1:8–9\).
John portrays God and Jesus as light (1 John 1:5; John 1:4–9\). Often, Jesus referred to Himself as light (John 9:5; John 12:35–36\). God’s absolute holiness shines light into the utter darkness of a sinful world. Those who desire to have an authentic relationship with God must obey His Word and live in His light. But, to do this, the problem of sin must be dealt with openly before the Lord. John explains, “If we claim we have not sinned, we make him out to be a liar and his word is not in us” (1 John 1:10\).
The way to deal with sin is to repent and confess it as soon as we recognize it. Otherwise, guilt will weigh heavily on us, as it did on David (Psalm 32:3–4\). “Finally,” David said, “I confessed all my sins to you and stopped trying to hide my guilt. I said to myself, ‘I will confess my rebellion to the LORD.’ And you forgave me! All my guilt is gone” (Psalm 32:5, NLT).
The word *confess* refers to admitting a sin. When we confess our sins to God, we agree with Him that we have broken His law and therefore deserve punishment. [Confession](confession-of-sin.html) recognizes that we are wrong—we are personally guilty. Confession confronts our denial of sin head\-on. We are humble enough to say, “Lord, I have sinned against you.” And believers who want to walk in God’s light must be willing to let Him deal radically with their lives.
It’s important to note that, at the point of salvation, all of our sins are forgiven. On the cross, Jesus paid the penalty for our sins, once and for all time (Ephesians 1:7; Romans 5:6–11; Hebrews 10:1–18\). After we are sealed with the blood of Christ’s covenant, there is nothing we can do that will keep us from heaven (Matthew 26:28\). All of our sins—past, present, and future—are forgiven through the blood of Jesus Christ.
Yet, Jesus taught that believers must continue to seek [God’s forgiveness](forgiveness-of-sin.html) daily (Matthew 6:11–12\). After salvation, Christians frequently miss the mark (Philippians 3:12; James 3:2, 8; 4:17\). For this reason, John stated, “If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness.” Sins that are out in the open and confessed to God won’t hinder us from walking in the pure light of genuine fellowship with Jesus Christ.
So, first, we must be willing to admit our sins to ourselves. “For I know my transgressions, and my sin is always before me,” said David in Psalm 51:3\. We injure ourselves and hamper our relationship with God if we try to hide or deny our sins: “Whoever conceals their sins does not prosper, but the one who confesses and renounces them finds mercy” (Proverbs 28:13\). But if we are honest with ourselves, we can repent and confess our sins to God and experience His forgiveness and cleansing (Acts 3:19\).
Sometimes we may need to admit that we’ve wronged a family member, a co\-worker, or a brother in Christ. Scripture teaches us to confess our sins to other believers and seek forgiveness from those we have hurt (James 5:13–16; Matthew 5:23–25; Ephesians 4:32; Colossians 3:13\).
Maintaining any healthy, loving, intimate relationship will require the giving and receiving of forgiveness, for this is how relationships work. In our fellowship with God and other people, if we offend the other party, we mend the relationship by confessing our failures and asking for forgiveness.
Thankfully, God is “faithful” and “just.” These terms in 1 John 1:9 describe the nature of God. The word *faithful* means “characterized by steadfast affection or allegiance.” God will never give up on us. We can always count on His steadfast love and forgiveness (Isaiah 43:25; Romans 8:38\). When we turn to the Lord, He will have mercy on us and freely pardon our sin (Isaiah 55:7\).
*Just* refers to being “legally or ethically right, righteous, and especially free from bias, favoritism, or deception.” God is morally honorable. He has promised in His Word that, “if we confess our sins, he is faithful and just.” Therefore, we can trust Him to “forgive us our sins and purify us from all unrighteousness.” Paul affirms, “He himself is fair and just, and he makes sinners right in his sight when they believe in Jesus” (Romans 3:26, NLT).
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How should we treat our enemies according to Proverbs 25:21–22?
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Answer
According to Proverbs 25:21–22, the Lord would have us treat our enemies with kindness and generosity: “If your enemy is hungry, give him food to eat; if he is thirsty, give him water to drink. In doing this, you will heap burning coals on his head, and the LORD will reward you.” This passage states the paradoxical kingdom truth that the way to deal with an enemy is to do him good.
[Elisha the prophet](life-Elisha.html) carried out a similar kindness for the Aramean army when they came against Israel, setting food and drink before the troops and then sending them home. After that, they stayed away from Israel (2 Kings 6:21–23; cf. 2 Chronicles 28:15\). Old Testament law even commanded that an Israelite return his enemy’s ox or donkey if it strayed and give aid to his enemy’s ailing beast of burden (Exodus 23:4–5\).
*Heap [burning coals](burning-coals.html) on someone’s head* is an expression associated with punishment in the Bible (Psalm 11:6; 140:10\). The idea is that under the heat and pressure of applied kindness, the person will feel ashamed, regret his actions, and repent. The phrase could have originated from an ancient Egyptian propitiation ritual in which a person guilty of a crime was made to carry a basin of burning embers on his head as a symbol of his repentance. The goal of treating our enemies with kindness is to bring them to a place of conviction about their wrongdoing and, thus, cause them to repent.
In Romans 12:9–21, the apostle Paul cited Proverbs 25:21–22 to show that we overcome evil through love and goodness. He taught, “Bless those who persecute you. Don’t curse them; pray that God will bless them” (verse 14, NLT). “Never pay back evil with more evil” (verse 17, NLT). “Dear friends, never take revenge. Leave that to the righteous anger of God. For the Scriptures say, ‘I will take revenge; I will pay them back,’ says the LORD. Instead, ‘If your enemies are hungry, feed them. If they are thirsty, give them something to drink. In doing this, you will heap burning coals of shame on their heads.’ Don’t let evil conquer you, but conquer evil by doing good” (verses 19–21, NLT).
Our instinctive human reaction to being wronged is to retaliate against our enemies. Yet, such a response is prohibited to followers of Christ. Jesus taught, “Do not resist an evil person. If anyone slaps you on the right cheek, turn to them the other cheek also” (Matthew 5:39\). As Christians, we are to love our enemies and pray for those who persecute us (Matthew 5:43–48\). We conquer evil by doing what is good, and we win over our enemies by loving them and treating them with kindness and compassion.
In His great [Sermon on the Mount](sermon-on-the-mount.html), Jesus called His disciples to be agents of peace in this world: “Blessed are the peacemakers, for they will be called children of God. Blessed are those who are persecuted because of righteousness, for theirs is the kingdom of heaven. Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me. Rejoice and be glad, because great is your reward in heaven” (Matthew 5:9–12\).
There are reasons why Christians should not take [revenge](revenge-vengeance.html). First and foremost, God has made it expressly clear in Scripture that it is His job to punish sin (Deuteronomy 32:35, 41; Ecclesiastes 12:14\). And, since God wants “all people to be saved and to come to the knowledge of the truth,” Christians are to lead “peaceful and quiet” lives, so they don’t hinder the work of the gospel (1 Timothy 2:1–4\). When we perform God’s job of avenging ourselves and punishing our enemies, we run the risk of bringing harm to the cause of the gospel. But when we love our enemies sincerely and sacrificially, God will honor and reward us.
For a Christian, the best way to defeat an enemy is to turn that enemy into a brother or sister in Christ. Romans 2:4 says that God’s kindness is intended to lead people to repentance. It stands to follow that our [kindness](fruit-Holy-Spirit-kindness.html) to an enemy might also help bring that person to repentance. Treating our enemies with unexpected benevolence and generosity will have a disarming and discomforting effect, with the potential of leading them to remorse, repentance, and salvation in Jesus Christ.
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What is the Summa Theologica?
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Answer
Written from 1265—1273, the *Summa Theologica* (or Summa Theologiae, or sometimes referred to as the *Summa*) is the name of the philosophical summary (*summa*) of the theology (*theologica*) of the Roman Catholic Church as presented and organized by [Thomas Aquinas](Saint-Thomas-Aquinas.html), 1225—1274\.
Aquinas used Aristotelian philosophy as a framework for the *Summa Theologica*, believing [Aristotle](Aristotelianism.html) to be a friend of Christianity when many earlier thinkers had seen him as a foe. Aquinas, however, did reject Aristotle’s concept of a detached and distant God in favor of the God of the Bible who is intensely interested and knowable. The *Summa Theologica* was declared to be the official teaching of the [Roman Catholic Church](Roman-Catholicism.html) by Pope Leo XIII (1879\).
The *Summa Theologica* is divided into three parts. The first part covers the nature of God, creation, angels, man, and divine government (sovereignty). The second part addresses ethics, habits, law, faith, wisdom, self\-control, morality, prophecy, miracles, and the contemplative life. The third part instructs the reader on the doctrine of Christ including His incarnation, life, death, and resurrection. In the same section, Aquinas addresses the need for [sacraments](seven-Catholic-sacraments.html) in the remission of sins. A majority of the third section is devoted to explaining the sacraments.
The *Summa Theologica* is still in print and available today. Of course, it is a significant source of information about Roman Catholic theology, but there will be much in it that Protestants can agree with regarding evidence for God’s existence, ethics, epistemology, faith and reason, and anthropology. There are many evangelicals today, especially apologists, who consider themselves Thomists, or those who follow the thinking of Thomas Aquinas. ([Norman Geisler](Norman-Geisler.html), who died in 2019, was perhaps the most prominent modern apologist to fit this description.)
Roman Catholicism is in error on several theological fronts, including the issue of justification—how a person is made right with God—indeed, that was central to the [Reformation](Protestant-Reformation.html). Most of the theological discrepancies in the *Summa Theologica* come in the third section with its sacramentalism.
The *Summa Theologica* is a weighty tome, with over a million and a half words covering 512 topics and 2,668 articles on a wide variety of theological subjects. The English translation is over 2,500 pages long. The thoroughness and organization of the work is evident. The intellectual brilliance of the author is unquestionable. The significance and influence of the *Summa* is far\-reaching. If only *all* of the theology it contains were biblical.
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What is the significance of Paul saying, “I thank my God upon every remembrance of you” (Philippians 1:3)?
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Answer
Paul’s letter to the [Philippian church](church-in-Philippi.html) begins with a reflection: “I thank my God upon every remembrance of you” (Philippians 1:3\). Paul had developed a close relationship with the people of this church, and his love for them is evident in his prayer for them and throughout the epistle. All believers should show their love for one another not just in word but in actions and in truth (1 John 3:18\), and that includes praying for one another.
Paul was thankful for the believers in Philippi. The church there had been founded during his [second missionary journey](Paul-second-missionary-journey.html) (Acts 16\), and they shared with Paul a “partnership in the gospel from the first day until now” (Philippians 1:5\). The believers in Philippi had faithfully supported Paul’s ministry over the years (Philippians 4:16\), even when he was imprisoned. He was thankful for their support, and he was thankful for their faith.
Paul’s ongoing relationship with this church revealed a heart of gratitude that allowed him to say that he thanked God upon *every* remembrance of them. Every time he thought of the Philippian believers, whether he was praying or conversing with someone else, Paul thanked God for them. Philippians 1:3–8 further shows the joy, love, and care Paul had for the believers at Philippi. Theirs was a relationship that affected the apostle’s prayers: “In all my prayers for all of you, I always pray with joy” (Philippians 1:4\).
Philippi had been a difficult place in which to preach the gospel. Paul and Silas were unjustly thrown in jail there and beaten before their release. Such harsh treatment from the ungodly in Philippi made the faith and commitment of the believers there that much sweeter. Paul’s gratitude is directed toward God, who alone is the Savior and Lord of the church. Paul knew that “neither the one who plants nor the one who waters is anything, but only God, who makes things grow” (1 Corinthians 3:7\).
Christians are called to love one another (John 13:34–35; 15:12; 1 Peter 4:8; 1 John 4:11\), and one way we can do that is by praying for one another. We are called to pray for fellow believers (Ephesians 6:18\), for ministers of the gospel (Ephesians 6:19–20\), for the persecuted church (Hebrews 13:3\), and for all people (1 Timothy 2:1\). Praying for others gets the focus off ourselves and reminds us that we are a body of believers. It allows us to “carry each other’s burdens,” which fulfills the law of Christ (Galatians 6:2\). We, too, can thank God upon every remembrance of believers around the world, for we all have the hope of Christ.
Believers comprise the body of Christ (1 Corinthians 12:27\), and we should be thanking God for the salvation and the ministry we share at every remembrance. The eye should be thankful for the foot, the lungs should be thankful for the heart, etc. There’s a definite partnership in the body. Just as the Philippian believers had a “partnership in the gospel” with Paul (Philippians 1:5\), so we have a partnership in the gospel with those who serve Christ elsewhere. All believers are united in the gospel. As we pray for one another, we can be filled with joy and confidence “that he who began a good work in you will carry it on to completion until the day of Christ Jesus” (Philippians 1:6\).
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What does it mean that to be carnally minded is death (Romans 8:6)?
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Answer
Romans 8:5–6 contrasts two ways of thinking and of living: “For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit, the things of the Spirit. For to be carnally minded is death, but to be spiritually minded is life and peace” (NKJV).
There is a big difference between those who live life [in the flesh](the-flesh.html) and those who live life in the Spirit. Unbelievers live in the flesh. They “have their minds set on what the flesh desires” (Romans 8:5\) and live to satisfy these desires. This type of living is called being carnally minded, and it leads to death. The Christian, on the other hand, lives a life “in accordance with the Spirit” and has his mind “set on what the Spirit desires.” A life governed by the Spirit “is life and peace” (Romans 8:6\).
To be carnally, or fleshly, minded means to have a “mind governed by the flesh” (Romans 8:6\), living to please one’s fleshly desires. A carnally minded person seeks to fulfill the lust of the flesh, the lust of the eyes, and the pride of life (1 John 2:16\). The unbeliever does not realize that seeking to fill these longings is an empty pursuit that can never satisfy and that leads, ultimately, to condemnation and death. A focus on the flesh—our sinful, selfish desires—feeds the corrupt human nature and naturally leads to death (Romans 6:23\). And “those who are in the realm of the flesh cannot please God” (Romans 8:8\).
There are only two directions our life can take. Being carnally minded is death, but a life in the Spirit is life and peace. When a person trusts in Christ for salvation, he or she is given the Spirit of God and has a “mind governed by the Spirit” (Romans 8:6\). Christians have repented of their carnal desires and should be [filled](Spirit-filled.html) with the Holy Spirit, allowing Him to have full control. Life in the Spirit and following God’s ways brings abundant life and peace. The believer has the promise of eternal life and peace with God for all eternity.
It is possible for a Christian to be [carnal](carnal-Christian.html) for a time. However, for a true Christian, carnality will only be a lapse; he will not remain carnal for a lifetime. A true Christian is a new creation (2 Corinthians 5:17\), seeks to live for God in all he does (Colossians 3:23\), and bears fruit (James 2:14–26; John 15:16\). The Spirit who lives in believers is the same Spirit who raised Jesus from the dead. This changes our life for eternity but also gives us life “to the full” here on earth (John 10:10\). To be carnally minded is death, but to be spiritually minded—living by God’s Spirit—is life and peace.
A true Christian keeps his or her mind focused on the things of the Spirit. A believer’s mind is set on the things above, not on earthly things (Colossians 3:2\). Christians are no longer on the path that leads to death; instead, they are [sealed](Holy-Spirit-seal.html) with the Holy Spirit and seek to live by the Spirit’s desires. They are permanently on the path that is life and peace.
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Why does Paul call our difficulties a “momentary, light affliction” (2 Corinthians 4:17)?
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Answer
Life is hard. Disease, death, and difficulties abound on this side of eternity. Sin has marred what God originally created perfect. While difficulties are rarely enjoyable when we experience them, these hardships are only a “momentary, light affliction” (2 Corinthians 4:17, NASB) for the Christian. Our difficult circumstances have the ability to [produce good fruit](bearing-fruit.html) in our lives and to remind us of what matters eternally.
The context of Paul’s statement is important: “We do not lose heart, but though our outer person is decaying, yet our inner *person* is being renewed day by day. For our momentary, light affliction is producing for us an eternal weight of glory far beyond all comparison, while we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal” (2 Corinthians 4:16–18, NASB).
Difficulties abound in life: with relationships, jobs, health, and day\-to\-day activities. Christians are not exempt from these difficulties; in fact, they may experience even more than their fair share: earlier in the same passage, Paul described some of the troubles he and others faced as “[jars of clay](treasures-in-jars-of-clay.html)” in this world (2 Corinthians 4:7\). When difficulties arise, they might seem monumental, and they have the ability to incapacitate us. However, believers have hope that even the worst suffering experienced on earth is only “light and momentary troubles” compared to the glories of eternity in heaven. Life here on earth is but a vapor (James 4:14\), but our eternal life in glory, yet unseen, will make the affliction worth it all. In fact, the troubles we have today are achieving for us a lasting benefit: “They produce for us a glory that vastly outweighs them and will last forever!” (2 Corinthians 4:17, NLT).
The Holy Spirit living within believers is the same Spirit who raised Jesus from the dead, and He assures us that we, too, will be raised from the dead (2 Corinthians 4:14\). This truth allows us to keep an eternal perspective when we go through hardships.
In Romans 5:3–5, Paul reminds us that we can “glory in our sufferings, because we know that suffering produces perseverance; perseverance, character; and character, hope. And hope does not put us to shame, because God’s love has been poured out into our hearts through the Holy Spirit, who has been given to us.” When we trust God through our suffering, we allow Him to shape our faith and character. Even when it does not fully make sense to us why we are going through difficulties, believers have hope that their [suffering](Bible-suffering.html) is not purposeless.
Through our momentary, light affliction, we can choose to draw near to God and even thrive in the hardship, filled with the hope that our troubles grow our character and faith. We remember that this world is not our final home. There’s something better coming, “surpassing all comparisons, a transcendent splendor and an endless blessedness!” (2 Corinthians 4:17, AMP).
When we go through hard times, let us “fix our eyes not on what is seen, but on what is unseen, since what is seen is temporary, but what is unseen is eternal” (2 Corinthians 4:18\). Let us choose to walk by faith and draw near to God, who is “our refuge and strength, an ever\-present help in trouble” (Psalm 46:1\).
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What occurred at the Second Council of Nicea?
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Answer
The [First Council of Nicea](council-of-Nicea.html) (or Nicaea) convened in AD 325 and issued statements on the Trinity and the divinity of Christ. The Second Council of Nicea (AD 787\) was called to definitively settle the issue of the use of images in worship. The use and eventual worship of images had become an issue in the church. Many who worshiped or venerated images claimed it was not the images themselves but the personages that the images represented—Mary, the angels, various saints, etc.—that were being [venerated](veneration.html).
For about 300 years, some church leaders had been attempting to stop the veneration of images, while others encouraged it. The Roman Emperors Leo III and his son Constantine V had tried to stop the practice, but they were opposed by church leaders who sanctioned the practice. The Second Council of Nicea was called to decide the issue.
Those who opposed the use of images did so on the grounds that it violated the Second Commandment: “You shall not make for yourself a [carved image](graven-image.html), or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth. You shall not bow down to them or serve them, for I the Lord your God am a jealous God” (Exodus 20:4–5, ESV). Those who encouraged the use of images in worship said that the practice was similar to the worship of the [Angel of the Lord](angel-of-the-Lord.html) in the Old Testament. In using this argument, the advocates assumed that the Angel of the Lord is not a theophany, an actual appearance of God, but simply a messenger that represents God and accepts worship on His behalf.
Ultimately, the Second Council of Nicea decided that the use of images was appropriate as long as the worship given to the images and those whom they represent was different from the worship of God. The council made a fine distinction between the worship of images and the worship of God, giving each type of worship a term of its own: *proskynesis* (“bowing before and venerating”) was the worship of images, and *latria* was the adoration and worship reserved for God alone.
In doing so, the Second Council of Nicea developed a category of lesser worship that is not found in Scripture. Even if the Angel of the Lord is not an appearance of God Himself but rather a messenger who accepts worship on behalf of God, that is quite a different thing from people crafting images and then worshiping them or, through them, worshiping other created beings such as saints and angels. Today, the Catholic Church teaches three levels of honor or worship: dulia, hyperdulia, and latria.
The Protestant Reformers thoroughly rejected such extrabiblical distinctions in worship and so rejected the decision of the Second Council of Nicea. Churches of the Reformation eliminated the use of any images in the worship of God and also forbade prayers and any kind of worship directed to Mary, saints, or angels—with or without images.
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Why do many white supremacists claim to be Christians?
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Answer
Any fair answer to the question “why are many [white supremacists](https://www.gotquestions.blog/white-supremacy.html) Christian,” starts by carefully defining terms. That includes how to identify a “Christian” but also includes a discussion of what culture, nation, or group we’re speaking of. Talk is cheap; it’s easy to claim to follow a major religion without being especially committed to it, and [racial prejudice](racism-Bible.html) is used to warp spiritual ideas in every culture.
When ascertaining why many white supremacists claim to be Christians, we must understand self\-identification. In Western civilization, including the United States, a substantial proportion of people self\-identify as “Christian.” In that context, many white supremacists are “Christian” for the same reason that many musicians are “Christian” and many politicians are “Christian.” When an entire culture identifies as Christian, regardless of other basic beliefs, we can expect to find people from across the social, political, and moral spectrum who call themselves “Christians.”
[Racial bias and prejudice](ethnocentrism.html) have existed in every culture in human history. A person from India might equally ask, “Why are many Indian supremacists Hindus?” Or, in Africa, “Why are many Somalian supremacists Muslims?” The answer, in part, would be the same: because most people in those respective cultures claim a common religious identity. One would expect, statistically, such to be the case.
That leads to the next point: self\-identifying is different from self\-authenticating. A person can say, “I am a sports fan,” but if he rarely watches or attends games, does not play, and knows little about the sport, his statement has little practical meaning. Identification is not the same as authentication. The self\-identified sports fan might attend two or three games a year and wear the logo of a team on his shirt. That doesn’t mean he’s connected to the sport in any consequential way. Some would argue that anyone who *says* he is a sports fan *is* a sports fan—but that’s not how the term *fan*, derived from *fanatic*, is used in actual conversation.
The same applies to Christianity. Calling oneself a “Christian,” attending church every so often, or having a cross tattoo isn’t proof that one is genuinely connected to the faith. Christianity is not about mere *affinity* for the Christian religion through a loose cultural connection; it’s about *loving and following* Christ. It’s not about [wearing a label](nominal-Christianity.html), but imitating a person, Jesus Christ. There may be no mandatory behaviors or attitudes for sports fans, but there are such things for Christians (see John 14:15\). A person who operates via racism, arrogance, or prejudice is acting against the principles taught in the Christian faith (Galatians 3:28; James 2:8\).
For that reason, self\-identifying as a “Christian” while harboring white supremacist attitudes is contradictory at best, and self\-deceiving at worst. That’s not to say born\-again believers could never hold such attitudes. It is to say that such attitudes are not Christlike; they oppose the very faith the racial supremacist claims to hold. In most nations, racial supremacists rely on cultural traditions and preferences to justify their claims; religion is usually among those traditions. Sadly, that means some in the West hold to racial supremacy while also—paradoxically—claiming to hold to Christianity.
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How can we as believers not lose heart (2 Corinthians 4:16)?
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Answer
There are many things that make us weary on this earth. As a result of sin, we experience trials and hardships that make life difficult. At the same time, Christians have assurance that our difficulties are merely “momentary, light affliction” in light of eternity (2 Corinthians 4:17, NASB). The hope of the believer allows him to persevere and not lose heart even when life is difficult.
Christians face hardships just like everyone else. We can become discouraged and wounded when we experience difficulties. Yet believers have [hope](hope-Bible.html) that surpasses the temporary hurts we endure. When difficulties come, believers do not need to despair. Our hope in God anchors our souls as we experience life’s ups and downs (Hebrews 6:19\). Believers do not lose heart because the resurrection and the “eternal glory” we anticipate far outweigh anything we experience in our afflictions (2 Corinthians 4:17\).
Through faith in Christ’s death and resurrection, we are forgiven of our sin and reconciled to God. We have assurance that sin and death are defeated. One day we, too, will be resurrected and spend eternity with God, without sin and death. Although in this life “we are hard pressed on every side,” we are not crushed. Although we are “perplexed,” we are not in despair. We may be “persecuted,” but we are not abandoned. We are “struck down, but not destroyed” (2 Corinthians 4:8–9\). Yes, we experience life’s difficulties, but we are also filled with hope through these difficulties. The salvation of our souls and the hope of eternal life with God allows us to press on and to not lose heart despite life’s circumstances.
Paul was imprisoned, beaten, and whipped for sharing the good news of the gospel. He was shipwrecked and experienced danger at sea and from bandits, fellow Jews, Gentiles, and false believers. He was at times hungry, thirsty, cold, and deprived (2 Corinthians 11:24–27\). Yet Paul determined not to lose heart. He would not allow his difficulties to leave him in despair. With hope in Christ, Paul was able to proclaim, “In all these things we are more than conquerors through him who loved us” (Romans 8:37\). Paul continued to preach the gospel with fervency despite all the difficulties and suffering he faced.
Jesus told us that a life of [following Him](following-Christ.html) would be hard, but He also comforted us with hope: “I have told you these things, so that in me you may have peace. In this world you will have trouble. But take heart! I have overcome the world” (John 16:33\). Believers do not lose heart because their hope in Christ is greater than any difficulty they will face on this earth.
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What does it mean to put off the old man (Ephesians 4:22)?
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Answer
In Ephesians 4:22, Paul references putting off or laying aside the old man: “Put off, concerning your former conduct, the old man which grows corrupt according to the deceitful lusts” (NKJV). *The old man*, or *the old self*, is a common phrase that biblical writers utilize in other contexts as well (Colossians 3:9–10; Romans 6:6; Hebrews 12:1–3\). In Ephesians, Paul explains truths in chapters 1—3 and then explains how one should live in light of such truths in chapters 4—6\.
In order to understand the logical conclusion of putting off the old man, one must understand the truths found in the first three chapters, focusing mainly on chapter 2:1–10\. Ephesians 1 provides a summary of the roles of the Trinity in the redemption of mankind. Chapter 1 concludes with Paul’s prayer for the Ephesians, which mainly focuses on a true knowledge for the Ephesians. Chapter 2 begins with explaining the effect of the gospel on the believer. Chapter 3 explores the community effect of the gospel, namely, the unity of the Gentile and Jew through Christ.
Ephesians 2:1–10 is particularly important when exploring the imperative in Ephesians 4:22\. Paul explains that by nature everyone is a child of wrath, dead in trespasses and sins, hostile to God, and destined to experience the wrath of God (Ephesians 2:1–3\). In Ephesians 2:4 is one of the most meaningful conjunctions found in Scripture: “*but* because of His great love for us.” All humanity is by nature children of wrath, *but* God provided a way to become children of God by grace, through faith. Ephesians 2:10 shows that those who believe in the person and work of Jesus Christ are [created anew](new-creation.html); they are God’s handiwork with the purpose of doing good works.
In this section of Ephesians, the old man and new man are clearly distinguishable. The old man is found in Ephesians 2:1–3 while the new man is explained in Ephesians 2:4–10\. Paul’s imperative in Ephesians 4:22 is based upon these truths. An example of the old self is provided also in Ephesians 4:17–19, and an example of the new self is provided in Ephesians 4:24\.
Ephesians 4:17 begins the discussion of the [Christian walk](Christian-walk.html), or how the Christian ought to live. Paul asserts in Ephesians 4:20 that the Christian should not live like those mentioned in verses 17–19 but should live according to truth found in Jesus Christ. To do this, one must put off the old man. The NASB translates the word for “put off” as “lay aside.” It shows the idea of doing away with something, taking it off and putting it down. A proper image may be when one changes clothes in the morning. One puts off or lays aside the old clothes and puts on the new clothes.
Paul commands the Ephesians to stop living as the old man and instead put on the new man. He points to the means for putting on the new self in Ephesians 4:23, namely, that one be renewed in the spirit of the mind. Similar language is utilized in Romans 12:1–2 as Paul commands the church in Rome to be “transformed by the renewing of your mind.” This renewal is in direct opposition to being conformed to this world.
God created the new self “in righteousness and holiness of the truth” (Ephesians 4:24, NASB). It is by truth and a pursuit of righteousness that one must [renew the mind](renewing-the-mind.html). The Bible is that source of truth (Proverbs 2:6; 2 Timothy 3:16–17\). As one renews the mind in truth, one is equipped to put off the old self, put on the new self, and “live a life worthy of the calling you have received” (Ephesians 4:1\).
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What significance is there to sinning willfully (Hebrews 10:26)?
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Answer
Hebrews 10:26 is in one of the [warning passages](warning-passages.html) found within the book of Hebrews and specifically deals with the issue of sinning willfully. Hebrews is often outlined based on the five warning passages it contains (Hebrews 2:1–4; 4:12–13; 6:4–8; 10:26–31; 12:25–29\). Each of these warning passages speaks about one who apostatizes or turns from the gospel of Jesus Christ. Many believe Hebrews 10:26 is speaking of a continuation of sin, and it would seem, in the context of Hebrews, the author has in mind a specific sin; namely, turning away from Jesus in apostasy.
The warning is this: “If we deliberately keep on sinning after we have received the knowledge of the truth, no sacrifice for sins is left, but only a fearful expectation of judgment and of raging fire that will consume the enemies of God” (Hebrew 10:26–27\).
Just before Hebrews 10:26, the author is admonishing the audience in a positive light. He is giving them commands of encouraging one another, holding fast to the Christian hope, and stimulating each other to good deeds. Hebrews 10:26–31 seems to be an interjected warning, as the author picks back up with positive assertions in verse 32\.
Within this interjection, the author warns that willful sinning will result in terrifying judgment. Those who sin in this way are “enemies of God.” Some have made the argument that this passage warns against a [loss of salvation](Hebrews-10-26.html). This cannot be the proper interpretation, because other passages in the Bible straightforwardly show the inability for one to lose salvation (Romans 8:31–39; 1 Peter 1:3–5; John 6:47\). Others have argued that this passage is meant to warn a false convert. This is the more viable interpretation.
The apostate intentionally defects from Christ. They had moved toward Christ, claiming to have faith; they had heard and understood the gospel, but then they rejected what they had learned and turned away. Their profession of faith was false. This is the “willfully sinning” that Hebrew 10:26 refers to—consciously and deliberately rejecting Christ. It’s not a sin of ignorance or weakness; it’s a deliberate turning of one’s back on the truth, with full knowledge choosing sin over Christ. John also warned that willful, continual sin is a sign of unbelief: “No one who is born of God will continue to sin, because God’s seed remains in them; they cannot go on sinning, because they have been born of God” (1 John 3:9\).
Those who have “received the knowledge of the truth” and then willfully sin by turning away from it are faced with a dire fate: “a fearful expectation of judgment, and a fury of fire” (Hebrews 10:26, ESV). God will not forgive sin without a sacrifice, and, since the apostate has rejected the only sacrifice available to him—Jesus Christ—he is left without any way to obtain forgiveness. Going back to the Old Testament system of sacrifice is of no avail, and Jesus will not die again (Hebrews 7:27; 1 Peter 3:18\), so “there is no longer any sacrifice that will cover these sins” (Hebrews 10:26, NLT).
The author of Hebrews issues a stern warning against playing games with God and making false professions of faith. To know the truth and yet reject the truth is to suffer eternal consequences. Hebrews 10:31 shows the significance of such willful sinning: “It is a dreadful thing to fall into the hands of the living God.” How important it is to heed Peter’s admonition, “My brothers and sisters, make every effort to confirm your calling and election” (2 Peter 1:10\)!
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Do believers really have the same power that raised Jesus from the dead (Ephesians 1:19–20)?
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Answer
Ephesians 1 contains Paul’s amazing prayer for the believers in Ephesus. Part of that prayer is, “I pray that . . . you may know . . . his incomparably great power for us who believe. That power is the same as the mighty strength he exerted when he raised Christ from the dead and seated him at his right hand in the heavenly realms” (Ephesians 1:18–20\). The power behind [Christ’s resurrection](resurrection-Christ-important.html) is now working on our behalf. This is a wonderful truth.
Ephesians 1 works through the various roles of the Trinity in the redemption of man. The Father has chosen (verse 4\) and predestined (verse 5\) believers to adoption in Jesus Christ. The Son has accomplished redemption through His death (Ephesians 1:7\) and provided the necessary provisions for an inheritance for the believer (verse 11\). The Holy Spirit has sealed the believer, providing the necessary down payment to give assurance and security of the eternal destination to the believer (Ephesians 1:13–14\). All of this is for God’s glory (Ephesians 1:6, 12, 14\).
After addressing the role and example of God’s power in Ephesians 1:1–14, Paul then informs the Ephesians that he gives thanks for them and their faith (verses 15–16\). He makes supplication for the continued growth of the Ephesians in knowledge (Ephesians 1:17–19a) and explains truth regarding the power and position of Christ, including the subjection of all things to Christ (verses 19b–23\).
Ephesians 1:19–20 is discussing Paul’s earnest desire for the Ephesians to attain knowledge regarding the power of God toward the believer. This is the same power God brought about in Christ. The context for this passage is important. Paul previously prays that the Ephesians would understand the hope, or certainty, of their calling and future inheritance (Ephesians 1:18\). These things are brought about by the power of God for the believer.
How might the believer have certainty in the hope mentioned in Ephesians 1:18? It’s certainly not because of the power of the believer, but the power of God. The power mentioned in Ephesians 1:19–20 is continually attributed to God, not us. It is God’s power that accomplishes the many miracles of [redemption](redemption.html) mentioned in Ephesians 1\. Without *God’s* power, these things would not be possible (see Luke 18:26–27\).
Has God given this power to the believer according to Ephesians 1:19–20? The text doesn’t indicate that we personally have the power to raise the dead or perform other miracles. Instead, it is “power *toward* us” (Ephesians 1:19, ESV, emphasis added). Paul is praying for the Ephesians’ understanding of God’s work on their behalf. It is a powerful work, past, present, and future: God’s power was evident in their conversion, God’s power is evident in their endurance, and God’s power will be evident in their resurrection. This certainty is provided in Jesus Christ.
In Jerusalem, on the hill of Calvary, the Jewish and Roman leaders successfully killed Jesus Christ, the Messiah (John 19:30\). Jesus was buried and remained in the tomb for three days (John 19:42\). After this time, Jesus rose from the dead, the miracle of miracles. It is the power of God that made this possible. Because of this event, the believer can have assurance that the same power—the immeasurable power of God—is working on his behalf today and will continue to provide what he needs until he arrives in heaven.
Ephesians 1:19–20 is not stating that believers have received the same power that raised Jesus from the dead. It is simply providing hope and certainty for the believer, who has assurance because of the power that raised Jesus from the dead. If God can raise Jesus from the dead, God can provide all that is promised to the believer. This was true for the Ephesians, and it is true for us today. We can read the promises of God and be certain of God’s ability to fulfill those promises, even those of redemption, resurrection, and [glorification](glorification.html).
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What does it mean that the testimony of Jesus is the spirit of prophecy (Revelation 19:10)?
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Answer
Revelation 19:10 makes a bold statement regarding the relationship between prophecy and Jesus Christ: “The testimony of Jesus is the spirit of prophecy” (NKJV). The [book of Revelation](Book-of-Revelation.html) is a book of prophecy given by Jesus Christ to His servant John (Revelation 1:1\). The term *revelation* refers to a revealing or the making known of something that was previously unknown. Revelation is like pulling back a veil to show what’s behind it or unwrapping a present to see what’s inside.
What is [prophecy](prophecy-prophesy.html), then? Simply put, prophecy is communication from God to mankind. Some prophecy can be speaking of future events, and other prophecy might not be. Prophets were utilized as a mouthpiece for God—they listened to God and then conveyed God’s message to the masses. Some examples of prophets are Elijah, Isaiah, Moses, and Jonah.
In the context of Revelation 19:10, John has seen the fall of the evil world system called [Babylon the Great](whore-Babylon-mystery.html) (Revelation 18\). A great multitude in heaven is celebrating and singing praise to God because of that judgment (Revelation 19:1–3\) and because it is now time for the [wedding supper of the Lamb](marriage-supper-Lamb.html) (verses 6–8\). An angel says to John, “Blessed are those who are invited to the wedding supper of the Lamb!” (Revelation 19:9\). At this proclamation, John falls to worship at the feet of the angel who is communicating this prophecy, but the angel insists John rise to his feet, for he is but “a fellow servant” (Revelation 19:10; cf. Colossians 2:18\).
In response to John’s wrongful worship, the angel says, “See that you do not do that! . . . Worship God! For the testimony of Jesus is the spirit of prophecy” (Revelation 19:10, NKJV). It is critical to understand that this statement is a response to John’s intention to worship the angel. Because of the construction of the clause in the original language (Greek), there are three common understandings of *the testimony of Jesus is the spirit of prophecy*:
1\. Jesus is the substance of all prophecy, or, put another way, Jesus is the common theme among all prophecy.
2\. All true prophecy bears witness about Jesus. Therefore, all prophecy should cause us to worship Him alone.
3\. The message or testimony given by Jesus is the essence of true prophecy. Jesus is the Word, and no prophecy comes to us except through Him, ultimately pointing to God as the source of all true prophecy.
The NIV translates the angel’s statement as “It is the Spirit of prophecy who bears testimony to Jesus.” The NLT’s wording is “The essence of prophecy is to give a clear witness for Jesus.” The wording of both these translations prefers one of the first two interpretations, above. The third interpretation, however, seems to fit best within the context of Revelation 19:10\. John is not to worship the angel but God alone. Since John was worshiping the angel in response to the prophecy given, the angel ensures that John understands Jesus is the source of the communication and He alone is worthy of the worship (cf. Luke 4:8; Acts 14:11–15\).
Following the angel’s command to John, we ought to worship God alone. We are to worship not the purveyor of the message but the Source of the message. While God has made many beautiful things, such as angels, He is alone worthy of our praise (cf. John 17:3; 1 Timothy 1:17; 6:15; 1 Samuel 7:4\).
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What does the Bible mean when it refers to the knowledge of God?
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Answer
Each occurrence of the phrase *knowledge of God* in the Bible must be studied within its own context. Sometimes the author might be referring to God’s knowledge (Romans 11:33\), while other times he may be referring to our knowledge of God (Romans 1:28\). We will focus on the second sense, which is the most common. It is impossible to cover every nuance in every passage, but we can make some general observations about the way *knowledge of God* is used in the Scriptures.
The knowledge of God usually refers to knowing the truth about God (Romans 1:19–21\). According to the Bible, the knowledge of God starts with God (Proverbs 2:6\). He graciously chooses to reveal Himself to humanity in many ways (Isaiah 33:6\). He reveals Himself to everyone through creation (Psalm 19:1–2\), so that every person knows at least about His “eternal power and divine nature” (Romans 1:20\). This basic knowledge of God’s righteousness and our moral responsibility is enough to condemn us for not following His law (Romans 1:18\).
Those who [fear God](fear-God.html), or have a relationship with Him, can grow in the knowledge of God, as He reveals Himself (Proverbs 1:7; Isaiah 33:6\). God reveals Himself through the Scriptures (2 Timothy 3:16\), through His people (Romans 15:14\), through His Holy Spirit (John 14:26\), and through His Son, who is His perfect image (Colossians 1:15\).
In the Bible, the knowledge of God is closely tied to relationship with God. God gives knowledge to those who love Him, and rejection of knowledge results in broken relationship (Proverbs 2:4–6; Hosea 4:6; Romans 1:21–25\). It is a little like our human relationships: the closer we get to someone, the more we know that person, and the more we get to know him or her, the closer we become. As we grow in the knowledge of God, we learn more about His will, His works, and His character.
Increasing in our knowledge of God, or learning more about Him, should motivate a change in our lives, as we contemplate His goodness, mercy, and glory (2 Peter 2:20\). As Christians, we grow in the knowledge of God through our relationship with Jesus Christ (2 Corinthians 4:6\). Our goal is to [grow](grow-in-grace.html) in the knowledge of God, so that we become more like His Son. Paul’s prayer for the Colossians is a beautiful example of this dynamic:
“For this reason, since the day we heard about you, we have not stopped praying for you. We continually ask God to fill you with the knowledge of his will through all wisdom and understanding that the Spirit gives, so that you may live a life worthy of the Lord and please him in every way: bearing fruit in every good work, growing in the knowledge of God, being strengthened with all power according to his glorious might so that you may have great endurance and patience, and giving joyful thanks to the Father, who has qualified you to share in the inheritance of his holy people in the kingdom of light” (Colossians 1:9–12\).
Finally, as Christians, we do not keep the knowledge of God to ourselves. As we grow in the knowledge of God, we are to share it with others, so that they can come to know Him as well. Paul’s life of self\-sacrificial ministry spread the knowledge of God to everyone around him (2 Corinthians 2:14\). God also used Paul’s ministry to break down every obstacle in the human mind that prevented people from hearing the knowledge of God (2 Corinthians 10:5\). In the same way, we should share the knowledge of God everywhere we go, so that people would come to know Him through the grace of His Son. Then, as we serve one another in Christian community, we will build each other up until, by the grace of God, “we all reach unity in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ” (Ephesians 4:13\).
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What was the process of deciding on the New Testament canon?
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Answer
A full explanation of the process of deciding on the New Testament canon would require a book\-length response, and indeed books have been written about it; however, it is possible to give a basic overview in a short article.
The [canon](canon-of-Scripture.html) is the list of authoritative books that make up the New Testament. There were many other early Christian documents, and some of them may have been very useful while others were heretical. The canon is the list of those that God has given to the church by the inspiration of the Holy Spirit. Skeptics often say that the early church was diverse and, as time passed, one version of Christianity won out over the other types. The “winners” decided which books would be authoritative, and, of course, they chose the books that they agreed with or that agreed with them. Furthermore, it is often claimed that the church simply decided which books to include in the New Testament centuries after Jesus and the apostles had left the scene. (This implies that Jesus, through the Holy Spirit, was not involved in the process at all!)
It is important to note that church leadership did not decide which books to include in the canon as much as they attempted to discover which books God had actually given to the church and should therefore be included. When attempting to determine which books were inspired and authoritative (books that should be included in the canon), the early church had three primary requirements:
• **Apostolic Authority:** Christ gave His [apostles](what-is-an-apostle.html) the task of preserving His teaching and taking it to all the world. For a book to be included in the canon, it had to be linked to an apostle or to someone who had seen the risen Jesus and had heard His teaching in person. Some of the books were written by apostles directly: Matthew, John, and Peter all wrote books included in the canon. The Gospel According to Mark is said to have been based on the preaching of Peter. Luke wrote Luke and Acts based on eyewitness interviews and firsthand documents (Luke 1:1–4\). He was also a traveling companion of the apostle Paul and experienced many of the events in Acts firsthand. James and Jude were written by the half\-brothers of Jesus and were not believers during Jesus’ lifetime. However, Jesus appeared to his brother James after the resurrection (1 Corinthians 15:7\), and he became a believer. Such an appearance is not reported for Jude, but it can be safely assumed that he had heard Jesus’ teaching and that something spectacular made him change his mind about Jesus—most likely a post\-resurrection appearance. Jesus appeared to Paul directly and commissioned him to be an apostle.
There were other books that may been helpful to Christians, but, if they did not have an apostolic connection, they were rejected as non\-canonical. Some books were written in the name of an apostle, but, if it was evident he did not actually write it, that book was rejected.
• **Orthodox Doctrine:** There were many early documents that claimed to teach Christian doctrine but were in error. Much of the New Testament was written to combat these errors. Any document that contradicted the accepted teaching of the apostles was rejected. The [apostles’ teaching](apostolic-doctrine.html) was transmitted orally for years before the New Testament as we know it existed. Oral transmission within cultures that practice it has been shown to be very accurate—not like the “telephone game” to which it is often compared.
• **Broad\-Based Acceptance:** There were a number of other books that may have been helpful and doctrinally correct and were used by portions of the church in various locations. However, to be considered canonical, a book had to have broad\-based acceptance and recognition of its authoritative nature across the Christian world. Letters written by Paul to churches in Asia Minor were saved, copied, and circulated all over the civilized world, and Christians all over the world recognized their authoritative nature. This is what we would expect if God was actually involved in the process of deciding the canon.
As these tests of authenticity were applied, 27 books began to emerge. For a while there were some doubts or disputes about a book here or there, but the 27 books of the New Testament that are accepted by Christians today were the ones that emerged as a result of the application of the above guidelines. As this view of the canon emerged, various church councils and synods gave formal acknowledgment of what the church had organically come to recognize. (This is somewhat similar to how the term *classic* is applied to literary works. No one person decides that a certain book should be a “classic” of English literature. The “classic” status just emerges based on the intrinsic qualities of the book and its broad\-based acceptance.)
The [Synod of Laodicea](Council-of-Laodicea.html) (363\) forbade the use of several non\-canonical books. A formal list of canonical books was not given, but the difference between the two kinds of books was obviously evident, and none of the forbidden books were later accepted as canonical.
The [Council of Hippo](Council-of-Hippo.html) (393\) stated that the 27 books in the New Testament were canonical.
The [Synod of Carthage](Council-of-Carthage.html) (397\) stated that only canonical books should be read in the churches, and it listed the 27 books of the New Testament.
The Council of Carthage (419\) reaffirmed the existing canon.
Prior to these councils, many early church leaders also listed books that were considered authoritative in their times. There was the occasional inclusion of a book that was ultimately excluded or some question about a book that was ultimately included, but, for the most part, there is remarkable agreement about which books were inspired and authoritative.
We accept by faith that the canon is correct; however, it is not blind faith. The early church had very specific ideas about what type of book should be included in the canon, and modern Christians can affirm their decisions. They were certainly in a better position than we to make this determination, so it would seem to be the height of hubris to charge them with error.
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What does it mean that Jesus’ hair was like wool (Revelation 1:14)?
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Answer
In Revelation 1:12–16, Jesus is described using multiple [similes](metaphor-in-the-Bible.html) such as “the hair on His head was white like wool, as white as snow” (Revelation 1:14\). John the apostle, the author of Revelation, is in the presence of Jesus Christ in chapter 1\. Throughout this chapter, John provides an introduction and an account of his vision of Jesus Christ. Jesus will then give John the imperative to record “what you have seen, what is now and what will take place later” (Revelation 1:19\).
In his description of Jesus, John utilizes the images of wool and snow to symbolize the color of Jesus’ hair in the vision. As John sees Jesus for the first time in Revelation, he simply describes Jesus’ appearance. Throughout the Bible, authors utilize various figures of speech to emphasize a fact or observation. The meanings of these figures of speech are not left to the reader to determine in some obscure way; rather, the meanings are intended to be discovered utilizing context and other passages.
In examining Revelation 1:14, we should remember at least three things. One, John is seeing a vision, and what he sees is symbolic, not literal. Second, John is using an obvious simile: Jesus’ hair is *like* wool; it is not actually wool. And, third, John is describing the *color* of Jesus’ hair in the vision, not the texture. The hair is only like wool in that it is white—John also compares the color to that of snow.
Why might John have described the hair of Jesus, and what was his intended meaning in saying that it was “white like wool”? There are many aspects of Jesus’ appearance John could have described, but he focused on just a few, including the color of Jesus’ hair. As Paul shows in Galatians 3:16, every detail of Scripture has significance—John described what he did for a reason. Jesus’ hair being white like wool creates an interesting connection with Daniel 7:9\.
Daniel 7 records an eschatological vision giving details about the millennial kingdom (cf. Revelation 20:1–6\) and the One who will reign in an everlasting kingdom. In Daniel 7:9, Daniel sees the “Ancient of Days,” the covenant\-keeping God of the Bible, Yahweh. In this description of God, Daniel describes His clothing as “white as snow” and His hair as “white like wool.” The whiteness of the clothing and hair, in both Daniel 7 and Revelation 1, speak of purity and holiness. God is holy and completely unstained by sin.
In the next verses, “one like a [son of man](Jesus-Son-of-Man.html)” (later revealed as Jesus Christ) approaches the Ancient of Days and receives from Him a never\-ending kingdom (Daniel 7:13–14\). The description of Jesus’ hair in Revelation 1:14 is the same as Daniel used for God, showing that Jesus has a oneness and shared identity with God Himself. It is likely that John’s original audience would have quickly made this connection.
Jesus claimed in His earthly ministry, “Before Abraham was even born, I Am!” (John 8:58, NLT), pointing to the self\-proclaimed name of God in Exodus. Paul claims the [deity of Jesus](deity-of-Christ.html) as well in Colossians 1:15–20\. The deity of Christ is proclaimed throughout the Bible, including the symbol of Revelation 1:14\.
Jesus’ hair is “white like wool” in Revelation 1:14 to emphasize the holiness, purity, and perfection of the sinless Lord.
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What does it mean that Babylon the Great has fallen (Revelation 18:2)?
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Answer
Reputable scholars have debated the identity of Babylon the Great in Revelation 17—18\. Some would suggest that Babylon the Great is a figurative allusion to the great powers of ancient Rome. This view is largely held by those who hold to the eschatological system known as [preterism](preterist.html) (and its various forms). Others would argue that *Babylon the Great* is used as a figure of speech regarding evil nations in general. Theologians have also concluded that Babylon the Great is just that, a revived and rebuilt Babylon. The futurist interpretation of Revelation sees Babylon the Great as an evil world system, based in Babylon (possibly signifying Rome) and controlled by the [Antichrist](what-is-the-antichrist.html), during the last days before Jesus’ return. Our article will follow the futurist interpretation.
[Babylon’s](Babylon-in-the-Bible.html) first mention in the Bible was as a place of rebellion against God (Genesis 11\). The ancient nation of Babylon was a dominating power throughout the later centuries of the Old Testament. Babylon was the nation God used to judge Israel, sending them into exile beginning in 605 BC and destroying the temple in 586 BC. Babylon was arguably the first kingdom to have a global influence. Even after its fall in roughly 539 BC, Babylon continued to be seen as a place of evil (see Zechariah 5:5–11\).
Part of the difficulty with identifying Babylon the Great in Revelation 17—18 is the presence of “mystery” in Revelation 17:5\. *Mystery*, or *mysterion* in the Greek, points to a truth not previously known but soon to be revealed. This term is used by Paul in Ephesians 3:3 as he discusses the relationship between the Gentiles and Jews within the church. In Revelation 17, Babylon the Great is considered a mystery, naturally making it difficult to identify.
The angel who speaks to John identifies Babylon the Great as “the great city that rules over the kings of the earth” (Revelation 17:18\). The angel also provides some detail of the events leading up to the fall of Babylon the Great (Revelation 17:1–5\). At the conclusion of this vision, John stands in great wonder, perplexed as to what the vision means (Revelation 17:6\). Graciously, the angel provides an interpretation of the vision and the events it relates (Revelation 17:7–18\).
The vision describes a woman, or [harlot](whore-Babylon-mystery.html), sitting upon a scarlet beast covered in blasphemous names. The woman is immoral and corrupt, leading others down the same path of corruption. This woman is dressed in expensive, fine apparel, and the [beast](beast-of-Revelation.html) she rides has seven heads and ten horns. On the woman’s forehead is her identity, “BABYLON THE GREAT, THE MOTHER OF PROSTITUTES AND OF THE ABOMINATIONS OF THE EARTH” (Revelation 17:5\).
From John’s vision, we draw several conclusions about Babylon the Great:
• Babylon in the end times will have influence over all “peoples, multitudes, nations and languages” (Revelation 17:15\).
• Babylon the Great will promote religious heresy, indicated by its association with blasphemy (Revelation 17:3\) and its depiction as a prostitute (see Psalm 106:39; Leviticus 17:7; Judges 2:17\).
• Babylon will kill the true followers of God: the woman is “drunk with the blood of God’s holy people, the blood of those who bore testimony to Jesus” (Revelation 17:6; cf. 18:24\).
• Babylon in the end times will once again be a place of luxury, wealth, and opulence (Revelation 18:7, 11–17\).
• Babylon the Great will be a center of worldwide merchandising (Revelation 18:19, 23\).
• Babylon will actively lead people astray into corruption (Revelation 18:23; 19:2\).
• Babylon the Great will be associated with a federation of ten kings, plus the beast (Revelation 17:12; cf. 13:4\).
• End\-times Babylon will thrive for a time, but then the beast and the ten kings will conclude that such a financial, religious, and political system is no longer needed. They will proceed to dispose of it: “They will bring her to ruin and leave her naked; they will eat her flesh and burn her with fire” (Revelation 17:16\).
• The fall of Babylon the Great is the result of God’s judgment as He works through the ten kings to accomplish His will (Revelation 17:17\).
In the end, the kingdoms that Babylon the Great relied on will turn against it, and by their hand Babylon is destroyed. The beast and the kings ruling with him will wage war against Jesus Christ. They will lose, of course, as Jesus is “Lord of lords and King of kings” (Revelation 17:14\). In Revelation 18:2, an angel descends to the earth proclaiming the great news of Jesus’ victory over Babylon the Great. All heaven rejoices (Revelation 19:1– 3\).
In the end times, the world’s rebellion against God will rise to a fever pitch. The Antichrist’s system will be characterized by rampant materialism, love of money, outrageous idolatry, religious sacrilege, and violence against Christians. But his time will be short. At the end of the [tribulation](tribulation.html), Jesus wins. Babylon the Great is destroyed, and the Antichrist is “thrown alive into the fiery lake of burning sulfur” (Revelation 19:20\). Jesus alone is the almighty Lord of lords and King of kings.
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What does it mean that Jesus is the Savior?
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Answer
In most superhero movies, the hero must intervene in a dangerous situation to rescue a powerless victim. At the end, the victim might exclaim, with all the force of a well\-worn cliché, “You’re my hero!” In this moment, the grateful person is acknowledging that the hero has, potentially with great sacrifice, rescued him or her from mortal danger. Christians mean much the same thing when they refer to Jesus as the Savior, but on a much grander scale. In the Bible, the word *Savior* simply means “someone who saves someone else.” In the Old Testament, God is frequently referred to as the Savior, rescuing His people from all kinds of danger (Deuteronomy 32:15; 1 Chronicles 16:35; Psalm 18:46; 38:22\). What does Jesus rescue us from? And what does He rescue us for?
To understand Jesus’ role as Savior, we must understand our own desperate situation. Humans have sinned against God, rebelling, and voluntarily separating themselves from the God of life (Romans 3:23; 5:12\). Sin produces death, and so everything in our world is now dying (Romans 6:23; James 1:15\). Because God is holy, He will punish sin, leading to eternal separation from Him (Matthew 10:28\). Without Jesus, humans are helplessly enslaved by sin and cannot ever achieve holiness on their own (Romans 3:9–20\). We were born on a one\-way track to hell, rightly condemned for our sin (Ephesians 2:1–3\).
That is where Jesus steps in. Being God, Jesus is perfect and never sinned. He lived a perfectly righteous life, and therefore did not deserve to die (2 Corinthians 5:21\). However, He chose to die a horrific death on the cross for us, paying the price for our sin (Romans 6:23; 1 Peter 2:24; 1 John 2:2\). Then He rose again three days later, establishing His victory, and He is coming back soon to remove evil from the world completely. Because of His death and resurrection, anyone who trusts in Him can have [eternal life](eternal-life.html). To the person who trusts in Him, Jesus Christ becomes the Savior.
If you are a human being, you needed rescuing. Jesus came to save you. He saves us from sin by forgiving our sins (Luke 19:10; Acts 10:42–43; 1 Timothy 1:15\). He saves us from God’s righteous punishment by [justifying](justification.html) us with His blood (Romans 5:9\). He saves us from death by giving us eternal life. He saves us from the degradation of the world by separating, empowering, and [sanctifying](sanctification.html) us (Titus 3:3–8\). He saves us from [the devil](works-of-the-devil.html), who deceives the world (1 John 3:8\). For all these reasons and more, Jesus is rightfully worshiped as the Savior of the world (John 4:42; 1 John 4:14\).
Jesus did not simply save us *from* something, He saved us *for* something. He saved us for a relationship with God, who loves us (John 3:16–18; Romans 5:10\). By saving us from our sins, Jesus made reconciliation with God possible, allowing us to approach God as our heavenly Father (2 Corinthians 5:18–21; Hebrews 4:16\). By His grace, and not by our works, we are saved for an eternity with God, worshiping Him, enjoying Him, and being loved by Him forever (Ephesians 2:5–10\).
Jesus’ death and resurrection make all these things possible, demonstrating that He is the Savior of the world. But is He YOUR Savior? God makes it clear that we can only be saved by trusting in His Son (John 14:6\). No other person, philosophy, or work can reconcile us to our holy Creator. When we submit to the truth of Jesus, confessing our sin and trusting Him, we receive [eternal life](what-is-eternal-life.html), an intimate relationship with God, and grace to cover all our sins, past, present, and future. If you have not trusted Jesus as your Savior, come to Him today. He is gracious, regardless of your past (1 Timothy 3:3–5\). Believe in Him and trust Him for salvation. What are you waiting for?
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Have the cities of Sodom and Gomorrah been found along with evidence they were destroyed by a meteor?
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Answer
According to the Bible, the cities of [Sodom and Gomorrah](Sodom-and-Gomorrah.html) were destroyed in a fiery cataclysm (Genesis 19:23–25\). This occurred during the life of Abraham (Genesis 19:27–29\). As with many such stories, Scripture only gives a basic outline, not detailed information. In this case, scholars speculate whether Sodom’s annihilation came via direct supernatural action or whether God orchestrated a natural disaster.
Debates such as these flare up when archaeologists claim to “solve” some biblical passage. Ironically, evidence suggesting a biblical miracle corresponds to an actual event from history is often held up as proof the Bible is untrustworthy. This flawed logic suggests that explaining *how* a thing happened explains away *why* it happened or *who* made it occur. More reasonably, such discoveries further demonstrate that Scripture is uniquely connected to truth and should be taken seriously.
So far as Sodom is concerned, two closely related questions must be answered. First, what was Sodom’s precise location? Second, what was the mechanism of its destruction? Neither has a definitive answer, though [recent discoveries](archaeology-Bible.html) raise interesting possibilities.
Scripture itself gives only a generic location for Sodom. Genesis 10:19 suggests it was near the southern part of Canaan. Genesis 13:1–12 offers additional clues, but nothing clear. The typical scholarly view is that Sodom was located close to the modern location of the [Dead Sea](Dead-Sea.html). Consensus leans toward the northern side. However, others have implied it might be just south of—or at the bottom of—the Dead Sea. Biblical records don’t provide enough context to firmly establish where the city was.
A possible site for the ancient city of Sodom is Tall el\-Hammam, in modern\-day Jordan. This is about 8 miles, or 13 kilometers, from the northeast edge of the Dead Sea. The city had been known, and known to have been destroyed, for years before a few researchers posited the site was obliterated by a meteor strike. Evidence consistent with extreme heat, blast pressures, and such were found in artifacts at the site. The area also exhibits unusually high concentrations of salt. Similar meteoric “airbursts” have been documented in other areas of the world. The catastrophic reside at the site is dated to around 1650 BC, consistent with some interpretations of the timeline of Genesis. Please watch the video below for more details on this possible discovery:
Others disagree with this assessment, offering both secular and scriptural objections. Traditional Genesis timelines place Sodom’s destruction closer to 2000 BC. Some archaeologists claim that what appears to be evidence of a meteor strike is consistent with military actions of the era. There are legitimate reasons to be skeptical about whether Tall el\-Hammam is the site of Sodom; few researchers are firmly convinced it’s the right spot. Of course, objections to Tall el\-Hammam can also be entirely prejudicial. Some researchers refuse any possibility the Bible might be accurate. Some refuse any possibility their preferred interpretation of other Scriptures might be in question.
Other potential mechanisms for God’s obliteration of Sodom have been put forward. An especially common suggestion is an earthquake forcing natural gases to the surface, which would ignite and create a raining storm of fiery destruction. All theories, including the meteor strike at Tall el\-Hammam, are based in some combination of speculation and limited evidence.
There are no objectively confirmed answers to Sodom’s location or the exact means by which it was destroyed. [Archaeology](biblical-archaeology.html) and [science](science-God.html) provide a range of possibilities, each consistent with observed evidence and the text of the Bible. The overall reliability of the Bible is enhanced by these supportive discoveries. That gives us every reason to trust Scripture, even if we can’t verify the tiniest of details.
Helpful articles for further research:
[BiblicalArchaeology.org](https://www.biblicalarchaeology.org/daily/biblical-sites-places/biblical-archaeology-sites/arguments-against-locating-sodom-at-tall-el-hammam/)
[ChristianityToday.com](https://www.christianitytoday.com/news/2021/september/sodom-meteor-biblical-archaeology-tall-el-hammam-airburst.html)
[AnswersResearchJournal.org](https://answersresearchjournal.org/identifying-tall-el-hammam-sodom/)
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What is Oneness doctrine?
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Answer
Oneness doctrine is a rejection of the Trinity and is found in some branches of Pentecostalism. Oneness doctrine teaches that the one God reveals Himself in various forms: sometimes as the Father, sometimes as Jesus, and sometimes as the Holy Spirit. Oneness Pentecostalism, or [Jesus\-only](oneness-Jesus-only.html) teaching, is a modern recycling of the old [Sabellianism](Sabellianism.html) and [modalism](Modalistic-Monarchianism.html) of ages past.
The classic statement of [Trinitarian doctrine](Trinity-Bible.html) is that there is One God who exists eternally in three Persons: Father, Son, and Holy Spirit. The Father is God, the Son is God, and the Holy Spirit is God. However, the Father is neither the Son nor the Holy Spirit. The Son is not the same person as the Father or the Holy Spirit. The Holy Spirit is neither the Father nor the Son. The word *Trinity* is never used in the Bible, but Trinitarian doctrine is a summary of the teaching about God found in the New Testament.
Oneness advocates resemble [Unitarians](unitarianism.html) in that they both deny the Trinity. Unitarians believe in one God who exists as one person, God the Father. The Son is not God but rather a man. Perhaps He was a man who was more fully in tune with God than any other, but a man nonetheless. The Holy Spirit is not thought of as a person but rather as the power of God.
Although the words *Oneness* and *Unitarian* would seem to mean the same thing, there is a significant difference theologically. Those who hold to Oneness doctrine believe that the Father, Son, and Holy Spirit are all God. But instead of one God who exists eternally in three Persons, they believe in One God (a single Divine Spirit) who manifests Himself in three Persons or, perhaps more accurately, three personalities. Sometimes the One God interacts with humanity as the Father. Sometimes He interacts with humanity as the Son, and sometimes as the Holy Spirit. This is an ancient heretical teaching called modalism, which taught that God reveals Himself in different *modes* including Father, Son, and Holy Spirit.
For many who hold to “Oneness doctrine,” Jesus is the primary manifestation of God. Jesus is the Father and the Holy Spirit.
Scripture plainly speaks of one God but also of distinct Persons. These Persons interact with each other. Jesus prays to the Father (John 17 is just one example). If the Father and the Son are not distinct persons, then this prayer is simply a monologue. To whom did Jesus surrender Himself on the cross (Luke 23:46\)? And what did John mean when he wrote, “Whoever continues in the teaching has both the Father and the Son” (2 John 1:9\)?
While Oneness doctrine would seem to be an improvement over Unitarian doctrine, it still falls short of what the New Testament teaches about the tri\-unity of God.
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What did it mean that Satan wanted to be like the Most High in Isaiah 14:14?
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Answer
Isaiah 14 is a biting and vivid prophecy against the king of Babylon. In Isaiah 14:9–21, the [prophet Isaiah](life-Isaiah.html) imagines the king’s death and his subsequent entrance into the realm of the dead. The dead mock the king of Babylon as he enters his new abode: in contrast to his great aspirations, the king is now equal to everyone who came before him (Isaiah 14:10–11\). Weak, dethroned, and powerless, he finds that all his great ambitions have come to nothing (Isaiah 14:19–21\). In the center of their sobering taunt, the dead recount the king of Babylon’s enormous pride: “You said in your heart, ‘I will ascend to the heavens; I will raise my throne above the stars of God; I will sit enthroned on the mount of assembly, on the utmost heights of Mount [Zaphon](Zaphon-in-the-Bible.html). I will ascend above the tops of the clouds; I will make myself like the Most High.’ But you are brought down to the realm of the dead, to the depths of the pit” (Isaiah 14:13–15\).
While these verses are talking about the king of Babylon, many interpreters, including some [early church fathers](early-church-fathers.html), saw a secondary reference to Satan’s fall from heaven (Luke 10:18; this view is the basis for John Milton’s famous confrontation between Satan and God in [*Paradise Lost*](Paradise-Lost.html)). In this interpretation, “I will ascend above the tops of the clouds; I will make myself like the Most High” also represents Satan’s ambition to overthrow God. Assuming a secondary reference to Satan in Isaiah 14:14, why was it a sin for Satan to want to be like God?
In the context of Isaiah 14, being “like the Most High” does not mean “being like God in character or attitude.” Isaiah 14:12–15 is talking about an attempted coup, a desire to surpass God. Verses 13–14 are laden with ancient Near Eastern images of divine dominance and power, including stars, mountains, and clouds. The speaker wants to be like God in power and authority. He wants to wield ultimate cosmic power, even over God Himself. Simply put, he would like to *be* God, ruling the universe with unopposed might.
A desire to be like the [Most High](God-Most-High.html) in holiness and righteousness is not evil but is encouraged by the Scriptures (Ephesians 5:1–2\). But a craving to have God’s power and authority is evil, stemming from the depths of depravity (Proverbs 16:5\). God is incomparably great (Psalm 145:3\), so it is irrational to attempt to surpass Him. He alone is God, so it is irrational to attempt to be God. The only reason a creature would want to become its Creator is due to a warped, prideful sense of self\-importance. Selfishness, envy, and pride drive rebellion against the perfect Creator. It is a sin for Satan to attempt to be “like the Most High” in glory and power because it is a pointless attempt fueled by selfish ambition and pride.
Thankfully, Satan’s rebellion against God is futile. God remains enthroned over the cosmos (Isaiah 40:12\-31\). Satan is in no way comparable to God because God is incomparably awesome (1 Chronicles 29:11; 2 Timothy 1:7; Colossians 1:16; 1 John 5:18–19\). God’s power has no match, and He has no equal. He is the perfect King and governs the universe with righteousness and love (Mark 10:18; Isaiah 28:28; Romans 11:33; Psalm 100:5; 1 John 4:8\). Satan’s plans have already been defeated, and he will be subject to eternal torment for his sins (John 12:31; 16:11; Colossians 2:15; Hebrews 2:14; Revelation 20:10\). “This is what the Lord says—Israel’s King and Redeemer, the Lord Almighty: I am the first and I am the last; apart from me there is no God” (Isaiah 44:6\).
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What does Isaiah 29:13 mean when it says “their hearts are far from me”?
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Answer
In Isaiah 29, Isaiah is prophesying against [Jerusalem](city-of-Jerusalem.html) and, by extension, the rest of Judah (verse 8\). He predicts judgment on the kingdom due to their sin—judgment that will come through invading armies (Isaiah 29:3–4\). However, the prophet also affirms that God is incredibly graceful and will restore Judah after bringing justice upon their enemies (Isaiah 29:5, 18–24\). In the middle of Isaiah’s prophecy, he diagnoses Judah’s problem of hypocrisy, which is bringing about their judgment: “These people come near to me with their mouth and honor me with their lips, but their hearts are far from me. Their worship of me is based on merely human rules they have been taught” (Isaiah 29:13\). While the Israelites were saying the right things, their hearts were far from God.
The word [*heart*](what-is-the-heart.html) is a common metaphor. In English, *heart* often represents someone’s emotions. When we say that someone has a “heart of stone,” we do not mean that his blood\-pumping organ has been mineralized; we mean that he is unmoved by emotional appeals. When an ancient Israelite used the word *heart* metaphorically, he was thinking of the center of someone’s soul, the place where he makes all his decisions and experiences all his emotions. The “heart” was the location of one’s will and intellect. Therefore, when the Bible commands us to love something “with all our hearts,” it means loving with everything we have on the inside.
When God said that “their hearts are far from me,” He meant that they had chosen other loyalties besides God. While they might have sounded religious, they did not love God or obey Him. Their thoughts and their decisions were bent away from God. The NET Bible has a helpful translation here: “These people say they are loyal to me; they say wonderful things about me, but they are not really loyal to me. Their worship consists of nothing but man\-made ritual” (Isaiah 29:13\). In English, we might say that the Israelites worshiped “but their hearts weren’t in it.”
In the New Testament, Jesus quotes this verse in an important confrontation with the Pharisees (Mark 7:6–7\). They, too, had hearts far from God. The Pharisees pretended to care about God’s law by following outward acts like handwashing, but they did not care about God on the inside. When they met God in the person of Jesus, they tried to kill Him! After quoting Isaiah 29:13, Jesus scathingly summarized their heart condition: “You have let go of the commands of God and are holding on to human traditions” (Mark 7:8\). The Pharisees still did religious things but had forgotten the reasons behind their actions. They said the right things, but their hearts were far from God.
As Christians, we face the same temptation as the hypocritical Israelites. Sometimes, it is easy to maintain the outward appearance of religious obedience by following basic rules, yet we lack any real relationship with God in our hearts. We start “[going through the motions](moralism.html)” without growing in love for God or for others. We might faithfully go to church every Sunday but ignore God the rest of the week. Like the Pharisees and the ancient Israelites, “faking it” is not spiritually healthy, and it will eventually catch up with us.
Isaiah 29:13 is a stark reminder that rules and rituals, by themselves, cannot please God. God wants true righteousness. God wants you to [love Him](love-Lord-heart-soul-mind-strength.html) with “all your heart and with all your soul and with all your mind and with all your strength” (Mark 12:30\). “For I desire [mercy, not sacrifice](mercy-not-sacrifice.html), and acknowledgment of God rather than burnt offerings” (Hosea 6:6\).
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How are justification, sanctification, and glorification related?
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Answer
Every Christian recognizes that there are important stages in the Christian life. Just as we are physically born, go through school, and get a job, so spiritually we are born again in Christ, grow in holiness through the Holy Spirit, and go to be with God forever. The terms Christians use to describe these important moments are *justification*, *sanctification*, and *glorification*. These three words are used to describe the Christian journey from new birth to resurrection.
First, we should remember what these words mean. Here are some definitions:
• [Justification](justification.html) is “an act of God whereby He pronounces a sinner to be righteous because of that sinner’s faith in Christ.” We are justified, or declared righteous, at the moment of our salvation.
• [Sanctification](sanctification.html) is “the process by which Christians are set apart for God from the rest of the world, or the process by which Christians are made holy.” Progressive, or experiential, sanctification, as it is sometimes called, is the effect of obedience to the Word of God in one’s life. It is the same as growing in the Lord (2 Peter 3:18\) or spiritual maturity.
• [Glorification](glorification.html) is “God’s final removal of sin from the life of the saints so that they stand faultless before Him in glory in eternity” (Romans 8:18; 2 Corinthians 4:17\). At Christ’s coming, the glory of God (Romans 5:2\)—His honor, praise, majesty, and holiness—will be realized in us; we will have direct and unhindered access to God’s presence, and we will enjoy holy communion with Him throughout eternity.
As mentioned above, these three words describe the full process of salvation. As Christians, we were *justified* when we confessed Christ and believed (Romans 10:9\), we are *sanctified* as we grow in holiness through the work of the Spirit (Ephesians 4:11–32; Galatians 5:16–24\), and we will someday be *glorified* when we are resurrected into eternal life (Colossians 3:4\). Justification is a one\-time event, sanctification is a process, and glorification is a future event.
If you are a Christian, you are guaranteed all three steps (see Romans 8:29–30\). You are forever justified, you are being sanctified, and you will for sure be glorified (1 Corinthians 6:11\). All three of these amazing things are from God’s grace, not because of anything you have done or will do to earn them (Ephesians 2:8–9\). You cannot earn your justification, you cannot achieve your sanctification, and you cannot merit your glorification. God makes all these things happen out of His love for you, by His grace alone (Romans 3:24; 2 Corinthians 9:8; Philippians 2:13; Titus 2:11\). If you are trying to achieve any of these three things by your own power, you will inevitably fail. Instead, ask God for His grace, rely on His [power](power-of-God.html), and [walk by the Spirit](Spirit-walk.html).
If you are not a Christian, then you may be trying to have these things by your own merit. You may be trying to feel righteous before God, be good in your life, and leave a lasting legacy after you die. But you cannot do it on your own (Romans 3:10–20\)! God does not want you to “try harder,” but to come to Him in faith. Jesus said, “Come to me, all you who are weary and burdened, and I will give you rest” (Matthew 11:28\). Have you had your sins [forgiven](got-forgiveness.html)? Have you accepted God’s gracious gift of [eternal life](eternal-life.html)? If not, why not start today?
The way of salvation is simple, and it is only through Jesus Christ. “If you declare with your mouth, ‘Jesus is Lord,’ and believe in your heart that God raised him from the dead, you will be saved. For it is with your heart that you believe and are justified, and it is with your mouth that you profess your faith and are saved. As Scripture says, ‘Anyone who believes in him will never be put to shame.’ For there is no difference between Jew and Gentile—the same Lord is Lord of all and richly blesses all who call on him, for, ‘Everyone who calls on the name of the Lord will be saved’” (Romans 10:9–13\).
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What does it mean that the flesh profits nothing (John 6:63)?
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Answer
In John 6:25–59, Jesus presented a challenging teaching about eating His flesh and drinking His blood. The disciples struggled to digest Christ’s words, while the Jewish religious leaders were scandalized by them. Jesus then explained that He was speaking figuratively about spiritual realities and not literally: “It is the Spirit who gives life; [the flesh](the-flesh.html) profits nothing. The words that I speak to you are spirit, and they are life” (John 6:63, NKJV).
The noun *flesh* (*sarx* in Greek) refers to “the physical aspects of a person in distinction to the nonmaterial soul.” Technically, *flesh* describes the body’s soft tissue but is often used in the New Testament to indicate the “sinful nature” or the seat of sin and rebellion against God in humanity. In the Old Testament, *flesh* is frequently used in reference to mortal humans in contrast with God, a life\-giving Spirit. The term translated as “profit” in John 6:63 means “to be of use, help, aid, facilitate, accomplish.”
The New Living Translation renders Christ’s words this way: “The Spirit alone gives eternal life. Human effort accomplishes nothing. And the very words I have spoken to you are spirit and life” (John 6:63\).
*The flesh profits nothing* means there is absolutely no hope of salvation or any spiritual insight or gain that can be achieved through human effort. The apostle Paul had nothing good to say about the flesh: “For I know that nothing good dwells in me, that is, in my flesh. For I have the desire to do what is right, but not the ability to carry it out” (Romans 7:18, ESV). Paul urged Christians to “put no confidence in the flesh” (Philippians 3:3\).
Our interpretation will be flawed if we try to understand the Word of God from a literal, flesh\-dominated, human perspective. We must have the indwelling Spirit to comprehend God’s Word correctly: “But it was to us that God revealed these things by his Spirit. For his Spirit searches out everything and shows us God’s deep secrets. . . . No one can know God’s thoughts except God’s own Spirit. And we have received God’s Spirit (not the world’s spirit), so we can know the wonderful things God has freely given us” (1 Corinthians 2:10–12, NLT).
*The flesh profits nothing* because it relies on human wisdom. “The person without the Spirit does not accept the things that come from the Spirit of God but considers them foolishness, and cannot understand them because they are discerned only through the Spirit” (1 Corinthians 2:14\). The “spiritual person” can understand the Word of God and the things of God’s Spirit because he has “the mind of Christ” (1 Corinthians 2:15–16, CSB).
*The flesh profits nothing* because it prevents people from receiving “the message of the cross,” which “is foolishness to those who are perishing, but to us who are being saved it is the power of God” (1 Corinthians 1:18\). The message of the cross is that Jesus died to save us and bring us into a relationship with God the Father: “Christ suffered for our sins once for all time. He never sinned, but he died for sinners to bring you safely home to God. He suffered physical death, but he was raised to life in the Spirit” (1 Peter 3:18, NLT).
Only the Spirit of God gives [everlasting life](what-is-eternal-life.html). In John 3:6, Jesus said, “Humans can reproduce only human life, but the Holy Spirit gives birth to spiritual life” (NLT). We must be born of the Spirit (John 3:5–8\) by believing in Christ and receiving His gift of eternal life (John 5:21, 24, 26; 7:37–39\).
Believers can think of “the flesh” as the symbol of our humanness, which is of no profit to a true follower of Christ. Jesus told His disciples, “If anyone would come after me, let him deny himself and take up his cross and follow me. For whoever would save his life will lose it, but whoever loses his life for my sake will find it. For what will it profit a man if he [gains the whole world](gain-world-lose-soul.html) and forfeits his soul?” (Matthew 16:24–27, ESV).
*The flesh profits nothing* means that, in and of ourselves, as human beings born into sin, we can never experience eternal life (Romans 3:9–12\). The “flesh” is human power, which is utterly incapable of generating spiritual life. Only by the power of God—the sacrifice of Jesus Christ and the indwelling of His Spirit—can we be saved.
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What does the Bible say about censorship?
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Answer
The Bible does not directly address censorship because “[freedom of speech](freedom-of-speech.html),” “freedom of the press,” and “[freedom of religion](freedom-of-religion.html)” are relatively modern concepts. In many places around the world today, these freedoms are still denied. Ancient rulers all exercised censorship in that a person could be killed for criticizing the king/emperor or any of his policies. Likewise, a person could be killed for going against the prevailing religious thought or practice. This “censorship” was considered normal and natural.
In ancient Israel, people were not allowed to worship any way they pleased, nor were they allowed to spread any teaching they wanted. False teachers in Israel faced the “ultimate censorship”: “But a prophet who presumes to speak in my name anything I have not commanded, or a prophet who speaks in the name of other gods, is to be put to death” (Deuteronomy 18:20\). “If a prophet, or one who foretells by dreams, appears among you and announces to you a sign or wonder, and if the sign or wonder spoken of takes place, and the prophet says, ‘Let us follow other gods’ (gods you have not known) ‘and let us worship them,’ you must not listen to the words of that prophet or dreamer. The LORD your God is testing you to find out whether you love him with all your heart and with all your soul. It is the LORD your God you must follow, and him you must revere. Keep his commands and obey him; serve him and hold fast to him. That prophet or dreamer must be put to death for inciting rebellion against the LORD your God” (Deuteronomy 13:1–5\). False teachers and false teaching were supposed to be censored.
On the other hand, when the king was living in disobedience to God, he might try to censor God’s Word. In Jeremiah 36, Jeremiah’s scribe wrote the words that the Lord gave to Jeremiah. Subsequently, they were read to the king, who listened and periodically cut out a portion of the scroll that he had just heard and burned it. Even today, the Bible remains one of the books that is most often the target of censorship.
The church today is to “censor” false teaching. Church leaders should maintain control over what is taught in the church, making sure it is in accordance with Scripture. Many fear that, if Christians ever became a majority in the United States, they would [impose](Christians-impose-values.html) something like Old Testament Law on the population at large and people would no longer be free to express their ideas. Indeed, some branches of Christian theology would view this condition as ideal. In the most strident of these groups, some would say that, if the United States were constituted as a [biblical theocracy](Christian-dominionism.html), the proper response to certain cults would not be evangelism but execution for blasphemy and false teaching. This is an extreme position, and most Christians today would reject it, even if they do long for society to be ordered along biblical priorities.
In reality, every organization and society exercises censorship on some level. Today, certain things are simply not allowed. For instance, child pornography is illegal and punishable by imprisonment. Other things may be legal but are socially unacceptable. Anyone who utters certain words or ideas may be “cancelled.” Even with lax social standards, there are still some things that are not allowed on broadcast television because the airwaves belong to the public and therefore must maintain some semblance of public decency. These standards are much more relaxed than they were a generation ago, and more and more obscenity, vulgarity, and profanity is allowed on broadcast television. There are no restrictions on cable, internet, or movies shown in a theatre.
Public libraries have long stood against censorship, but every library makes decisions about what to put in, what to take out, and what to keep out. There is simply not enough room or budget to put everything in, and collection development decisions will inevitably be influenced by the beliefs and values of the librarian who is making those decisions. Christians are often accused of censorship because they want filters to be placed on computers at the public library or object to certain materials being made available to children.
As far as Christians censoring other materials, there is fine line to walk, especially in Western\-style democracies. On one hand, it is best that people be protected from certain images and ideas like [pornography](pornography-Bible.html). On the other hand, censoring something often has the effect of making it more interesting and desirable. Christianity seems to thrive in the “free marketplace of ideas,” in which ideas have to be refuted by sound argumentation and the loving presentation of truth rather than censored. Likewise, Christian parents have to walk a fine line between protecting their children from harmful content and over\-protecting them so that they are unprepared to make good decisions when they are on their own.
Increasingly, biblically based positions on public behavior are considered intolerant by society at large, and there is an increased call for censorship of Christian ideas that are labeled “hate speech.” Merely expressing certain ideas based on biblical truth is increasingly considered hateful or even violent. Obviously, when the powers that be attempt to censor truth, Christians must stand against it. In many cases this may involve political and legal action, but it should always involve a bold proclamation of the truth, both publicly and privately. Peter and John set the example when they refused to stop preaching in the name of Jesus even when they were threatened by the authorities (Acts 5:28–29\).
Perhaps most importantly, Christians are supposed to censor what they put into their minds and what comes out of their mouths. “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\). “Do not let any unwholesome talk come out of your mouths, but only what is helpful for building others up according to their needs, that it may benefit those who listen” (Ephesians 4:29\).
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What is a palimpsest, and how are they important in manuscript studies?
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Answer
A palimpsest is a scroll or a page of a book on which the original writing was erased but still retains traces of the original content. Palimpsests are thus recycled manuscripts. Recovering the erased text from a palimpsest is aided today by multispectral imaging and x\-ray fluorescence, and it is of value in [manuscript studies](textual-criticism.html). Being able to read a palimpsest helps us trace the history of a text or translation.
Writing materials have for much of history been very expensive. One such material was vellum or parchment, the skin of an animal that has been prepared for use as a writing surface. Since it was so expensive, vellum was often reused. The original writings were rubbed or scraped off (*palimpsest* literally means “scrape again”), and the skin was reused. This was a common practice in the Middle Ages. Often, the original writing is still somewhat visible on the parchment, and, with enhanced imaging capabilities, we can read what was written first on the parchment. The original text can often be recovered almost completely.
Occasionally, a vellum or parchment that had originally contained a portion of the New Testament was later “rescraped” and used for some other text. In some cases, the rescraping was done out of ignorance: the scribe who needed more room for what he was copying did not know Greek and may not have known the significance of the text he was scraping off. In AD 692 the Trullan Synod forbade the selling of old manuscripts of Scripture or of Christian teaching for reuse.
When we recover the writing that was originally on the vellum, then we have another (and older) New Testament manuscript available for study and evaluation. The study and evaluation of a palimpsest proceeds as it would with any other manuscript. (Most modern New Testament scholars do not deal with the original documents directly but with electronic facsimiles of them.)
Saint Catherine’s Monastery of Sinai, Egypt, has a collection of ancient manuscripts that includes more than 180 palimpsests dating from the fifth to the twelfth century in eight different languages. Among the texts is the Codex Syriacus (Codex א), which contains the greater part of the four Gospels translated into Syrian.
Some other famous palimpsests include the following:
• the Codex Ephraemi Rescriptus (Codex C), fifth century. Contains the entire New Testament.
• the Codex Nitriensis (Codex R), sixth century. Contains the Gospel of Luke.
• the Codex Dublinensis (Codex Z), sixth century. Contains 295 verses from the Gospel of Matthew.
• the Codex Ambrosianus, ninth century. Contains about 150 verses from the Psalms.
Paul Wegner, citing Bruce Metzger, states that approximately 20 percent of ancient New Testament manuscripts are palimpsests (*The Journey from Tests to Translations*, Baker Academic, 1999, p. 213\). Perhaps there are more early New Testament manuscripts yet to be discovered, preserved on an ancient parchment covered over by some other text.
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What is the value of letting another man praise you (Proverbs 27:2)?
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Answer
In Proverbs 27:2, King Solomon offers wisdom for dealing with the problems of human pride and boasting:
“Let another man praise you, and not your own mouth;
A stranger, and not your own lips” (NKJV).
Solomon advises, “Let another man praise you,” because it’s far better to be applauded by someone else than to sing our own praises. In Proverbs 25:27, wisdom informs, “It is not good to eat much honey, nor is it glorious to seek one’s own glory” (ESV). Only arrogant and insecure people feel the need to toot their own horn. If our accomplishments have merit, other people will notice, and we should leave it to them to admire or compliment.
Proverbs 25:6–7 also warns against self\-promotion: “Do not exalt yourself in the king’s presence, and do not claim a place among his great men; it is better for him to say to you, ‘Come up here,’ than for him to humiliate you before his nobles.” A humble person lets others offer recognition and promotion, whereas a presumptuous person sets himself up for humiliation and rebuke.
Jesus paralleled the lesson of Proverbs 25:6–7 in Luke 14:7–11, closing with this comprehensive application for all of life: “For all those who exalt themselves will be humbled, and those who humble themselves will be exalted” (verse 11\). In His [Sermon on the Mount](sermon-on-the-mount.html), the Lord taught this kingdom paradox: “God blesses those who are humble, for they will inherit the whole earth” (Matthew 5:5, NLT). When we let go of our desire for a place of honor and greatness, we gain the whole world (Matthew 19:30; 20:16; Mark 10:31; Luke 9:46–48\).
The Pharisees constantly wanted others to recognize their superiority and excellence. John 12:43 says of them, “For they loved human praise more than praise from God.” These people were too egotistical and self\-righteous to see that their faith was empty and worthless. Jesus asked them, “How can you believe since you accept glory from one another but do not seek the glory that comes from the only God?” (John 5:44\).
The apostle Paul taught, “When people commend themselves, it doesn’t count for much. The important thing is for the Lord to commend them” (2 Corinthians 10:18, NLT). Jesus Himself said, “If I glorify myself, my glory means nothing. My Father, whom you claim as your God, is the one who glorifies me” (John 8:54\).
Instead of boasting about himself and his accomplishments, Paul boasted in his weaknesses so that the power of Christ might be made evident through them (2 Corinthians 12:5, 9–10\). “Far be it from me to boast except in the cross of our Lord Jesus Christ, by which the world has been crucified to me, and I to the world,” he declared (Galatians 6:14, ESV).
In Jeremiah 9:23–24, the Lord said, “Let not the wise boast of their wisdom or the strong boast of their strength or the rich boast of their riches, but let the one who boasts boast about this: that they have the understanding to know me, that I am the LORD, who exercises kindness, justice and righteousness on earth, for in these I delight.”
Paul echoed Jeremiah when he considered everything he had gained “as loss for the sake of . . . knowing Christ Jesus my Lord, for whose sake I have lost all things. I consider them garbage, that I may gain Christ and be found in him, not having a righteousness of my own that comes from the law, but that which is through faith in Christ—the righteousness that comes from God on the basis of faith. I want to know Christ—yes, to know the power of his resurrection and participation in his sufferings, becoming like him in his death” (Philippians 3:7–10\).
The Bible repeatedly warns against boasting (1 Samuel 2:3; Psalm 75:4\) and instructs believers to “let the one who boasts [boast in the Lord](boast-in-the-Lord.html)” (1 Corinthians 1:31; see also 2 Corinthians 10:17\). “My soul makes its boast in the LORD; let the humble hear and be glad,” declared David in Psalm 34:2 (ESV).
Paul explained, “Your boasting is not good” (1 Corinthians 5:6\). In Romans 1:30, Paul identified it as sinful. James called such arrogant boasting “evil” (James 4:16\). So, for this reason, the wisest course is to “let another man praise you” instead of applauding yourself.
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What does it mean that there is a time to mourn and a time to dance (Ecclesiastes 3:4)?
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Answer
“A time to mourn and a time to dance” is one of fourteen juxtaposed seasons of life observed by King Solomon in Ecclesiastes 3:1–8\. While looking back across his years, Solomon sums every human “activity under the heavens” (verse 1\). He concludes that life is an ongoing cycle of beginnings and endings, ups and downs, gains and losses. Solomon has learned that there is a [God\-appointed time](time-for-everything.html), place, and purpose for every moment and that the Lord is ultimately in control of them all.
In Ecclesiastes 3:4, Solomon focuses on the emotional seasons of human existence, pairing “a time to mourn and a time to dance” with “a time to weep and a time to laugh.” In the original Hebrew, the word translated as “mourn” means “to observe the customs of mourning after the death of a person.” Mourning is the natural process of working through the heartache that follows a significant loss. It is normal and healthy to grieve for a period after a loved one has died. Ultimately, God uses mourning to produce healing.
The term *dance* is just as direct, meaning “to move in a pattern; usually to musical accompaniment.” With this expressive coupling, Solomon contrasts a funeral gathering and a celebratory feast such as a wedding. Humans weep and mourn at a funeral but laugh and dance at a wedding reception.
Later, in Ecclesiastes 7:2, Solomon explains, “It is better to go to a house of mourning than to go to a house of feasting, for death is the destiny of everyone; the living should take this to heart.” Here Solomon expresses the wisdom of admitting our own mortality. At a funeral, we are forced to confront the inevitable fate of all humanity—we are all destined to die (Job 30:23; Hebrews 9:27\).
God gives us one opportunity—this life on earth—to know Him and receive His gift of salvation. If we live only to party and have fun, we will be ill\-prepared for eternity.
Seasons of mourning serve a good purpose—they remind us of our need to put our faith and hope in God: “LORD, remind me how brief my time on earth will be. Remind me that my days are numbered—how fleeting my life is. You have made my life no longer than the width of my hand. My entire lifetime is just a moment to you; at best, each of us is but a breath. . . . We are merely moving shadows, and all our busy rushing ends in nothing. We heap up wealth, not knowing who will spend it. And so, Lord, where do I put my hope? My only hope is in you” (Psalm 39:4–7, NLT).
Mourning is part of the human experience. The Christian life is not only rejoicing and laughter. While seasons of mourning are painful, they provide opportunities for us to see the weight of our sin and the depth of our spiritual bankruptcy. In His [Sermon on the Mount](sermon-on-the-mount.html), Jesus said, “Blessed are those who mourn, for they will be comforted” (Matthew 5:4\). Only when we truly recognize and feel sorrow over the wretched condition of our hearts can God’s grace and forgiveness be poured out on us. Only then can we say, like the psalmist, “You have turned my mourning into joyful dancing. You have taken away my clothes of mourning and clothed me with joy” (Psalm 30:11, NLT).
There is a time to mourn and a time to dance, a time for sorrow and for celebration, for repentance and for refreshing. In the kingdom of God, [those who mourn](blessed-are-those-who-mourn.html) are blessed because they are destined to dance and celebrate at the marriage supper of Lamb (Revelation 19:7–10\). They have had their hearts broken by their own sin and the depths of this world’s suffering. Yet they will receive God’s comfort and live with joy forever in the Lord’s presence.
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What does it mean that there is a time to tear and a time to mend (Ecclesiastes 3:7)?
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Answer
In Ecclesiastes 3:1–8, the Teacher (King Solomon) uses fourteen pairs of opposing seasons to illustrate that everything we experience in this life is in the hands of God. To modern readers, the meaning of the eleventh couplet—“a time to tear and a time to mend”—may be obscure, but in biblical times the implication would have been clear. In general, the expression has to do with tearing and mending a garment. More specifically, it refers to times when we receive bad news versus when life is good.
In the original language, the word translated as “tear” means “to separate abruptly or violently, to rip, cut, tear to pieces.” The verb for “mend” refers to “stitching together as in sewing or needlework.”
In ancient days, if a person received terrible news, the custom was to [rend one’s garment](tear-clothes-Bible.html) in an expression of intense grief. When the tragedy resolved, it was customary to mend one’s garment by sewing it back together.
King David ripped his robes when he heard the crushing, albeit exaggerated, news that Absalom had murdered all of his remaining sons (2 Samuel 13:31\). When Reuben discovered that his brother Joseph was missing, he tore his clothes in grief (Genesis 37:29\). In the New Testament, Paul and Barnabas rent their garments in anguish when they saw that the people of Lystra were about to pay homage to them as deities (Acts 14:14–15\).
“A time to mend” is a graphic analogy for the inner healing and recovery that gradually takes place through the process of grieving. The Lord “heals the brokenhearted and binds up their wounds” (Psalm 147:3\). As believers, we can expect to endure times of sorrow and bereavement, but we do not grieve like unbelievers (1 Thessalonians 4:13–18\).
One commentator suggests that “a time to tear” includes a broader application: “It can involve the tearing of a garment into smaller patches to be used to mend another garment. It could even apply to personal relationships. Most of us on occasion have had to sever relationships with long\-time friends, painful though this may be. For example, a recovering alcoholic sometimes has to give up his old drinking buddies if he is to recover from his addiction” (Pechawer, L., *Poetry and Prophecy*, Vol. 3, Standard Publishing, 2008, p. 100\).
There are times when relationships must be broken (1 Corinthians 5:9; 2 Corinthians 6:14; Ephesians 5:7\), and there are times when we must get out the symbolic “needle and thread” to patch things up (Ephesians 4:32; Matthew 6:15; Mark 11:25; Colossians 3:13\). Sometimes we break ties with people, and at other times we make new friends.
“A time to tear” is similarly associated with God’s judgment in the Old Testament. When King Saul rebelled and rejected God’s Word, Samuel the prophet declared, “The LORD has torn the kingdom of Israel from you today and has given it to someone else—one who is better than you” (1 Samuel 15:28, NLT).
When Jesus Christ died on the cross, the [temple veil](temple-veil-torn.html) was torn from top to bottom (Matthew 27:51\). Through this divine tearing, God in His justice and mercy opened the way for us to experience “a time to mend.” The prophet foretold, “He was pierced for our rebellion, crushed for our sins. He was beaten so we could be whole. He was whipped so we could be healed” (Isaiah 53:5, NLT). The sacrifice of Jesus Christ, the “one Mediator who can reconcile God and humanity” (1 Timothy 2:5, NLT), opened up for us a new and life\-giving way to experience restored fellowship with God the Father (Hebrews 10:20\).
Mending also represents an everyday, ordinary task. There are times when [tragedy](meaning-in-tragedy.html) will knock us off balance, and there are seasons when our existence will consist of normalcy and routine. “A time to tear and a time to mend” not only reminds us that there are good and bad seasons but also that there are both ordinary and extraordinary times in this life.
We won’t always understand the Lord’s purpose in the diverging cycles of birth and death, joy and sorrow, gain and loss, good and bad, but we can humbly accept that God knows the reasons because He sees the whole picture (Proverbs 16:4\). We can trust that He is working out His [perfect plan](does-God-have-a-plan-for-me.html) for our good (Romans 8:28\).
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What do Jehovah’s Witnesses believe about the end times and eternal state?
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Answer
It is the view of Got Questions Ministries that 2 Peter 3:7–12 is describing a literal event in the future. “The heavens will disappear with a roar; the elements will be destroyed by fire, and the earth and everything done in it will be laid bare. . . . That day will bring about the destruction of the heavens by fire, and the elements will melt in the heat” (2 Peter 3:10, 12\). This earth will not last, and God has something better planned. John records seeing “‘a new heaven and a new earth,’ for the first heaven and the first earth had passed away” (Revelation 21:1\).
[Jehovah’s Witnesses](Jehovahs-Witnesses.html) do not believe that this earth will pass away and be replaced by a new heaven and earth. They believe that God will never destroy the earth, that they will survive the battle of Armageddon to inherit a paradise earth and live upon it for 1,000 years, and then, if they pass the final test, they will live forever on the earth. The Witnesses say only 144,000 persons since the time of Jesus will ever go to heaven.
The Jehovah’s Witnesses believe that, before the outbreak of the Great Tribulation (“‘Your Deliverance is Getting Near’!” *Watchtower*, July 15, 2015, p. 14–19\), those of their anointed heavenly class (the remnant of the 144,000 still alive) will die and then be taken up into heaven in spirit form (“‘Caught Away to Meet the Lord’—How?” *Watchtower*, January 15, 1993, p. 4–7\). All other Witnesses (about 8 million) will be left on earth to go through the Great Tribulation.
Jehovah’s Witnesses take the prophecy of Ezekiel 38:11 about the attack of Gog of Magog and apply it to themselves. They anticipate a time of unprecedented persecution when both the religious and political elements of this world (under the control of Satan) will turn on them because they refuse to submit to the Antichrist and those who follow him.
In heaven, the 144,000 co\-rulers with Christ who were taken there before the Great Tribulation will receive authority to share with Jesus in wielding “an iron rod” of destruction against all enemies of God’s Kingdom. (*God’s Kingdom Rules!*, chapter 21, 2014, page 228\).
Jehovah’s Witnesses believe Armageddon will happen before the millennial reign of Christ Jesus and that the only survivors will be faithful and obedient Witnesses (“Stay Faithful Through the ‘Great Tribulation,’” *Watchtower—Study Edition*, October 2019, p. 14–19\). They believe that God speaks through their organization, and that “Jehovah’s servants already belong to the only organization that will survive the end of this wicked system of things” (*Watchtower*, December 15, 2007, p. 14\). The survivors will inherit a “paradise earth” ruled by Jesus Christ in heaven. The majority of Jehovah’s Witnesses do not want to go to heaven but are looking forward to the paradise on earth.
The Jehovah’s Witnesses have been anticipating the battle of Armageddon since before 1914\. They see Armageddon as the time when God will destroy all earthly governments and false religion—which includes all Trinitarian churches and all denominations that do not promote and use the name *Jehovah* (“Who Is the Antichrist?” *Watchtower*, June 1, 2015, p. 14–15\).
The Jehovah’s Witnesses also believe that billions of people who died before Armageddon will be resurrected with physical bodies to return to earth, and they will be given a “second chance” to repent. Not all the dead will be raised, however.
This is how Jehovah’s Witnesses understand those Bible verses that speak of the new heavens and a new earth (e.g., 2 Peter 3:13 and Isaiah 65:17\):
Sometimes when the Bible speaks of “the earth,” it means the people who live on the earth (Genesis 11:1\). So the righteous “new earth” is a society of people who receive God’s approval . . . “The wicked one will be no more . . . But the meek ones themselves will possess the earth” (Psalm 37:10–11\). “The righteous themselves will possess the earth, and they will reside forever upon it” (Psalm 37:29\) (*What Does the Bible Really Teach*, p. 33–34\).
Jehovah’s Witnesses believe the planet remains but the wicked inhabitants (those who are not Jehovah’s Witnesses) will perish. Their 1992 leaflet “Will This World Survive?” explains the destruction by fire mentioned in 2 Peter 3:7 this way:
The Bible does not mean that the literal earth or the starry heavens will pass away, even as these did not pass away in Noah’s day (Psalm 104:5\). Rather, this world, with its “heavens,” or governmental rulers under the influence of Satan, and its “earth,” or human society, will be destroyed AS IF by fire (John 14:30; 2 Corinthians 4:4\). This world, or system of things, will perish just as surely as did the world before the flood.
Here is a summary of future events as described in the 2014 book *God’s Kingdom Rules!* (Chapter 21, p. 224–225\): The precursor of the Great Tribulation will be a proclamation of peace and security. This is to be followed by the final sealing of the remnant of anointed Christians (Jehovah’s Witnesses). The Great Tribulation begins with an attack on religion by the Wild Beast of Revelation (which they say is the United Nations). Events leading up to Armageddon include celestial phenomena, a pronouncement of judgment on the enemies of God’s Kingdom by the Son of Man (Jesus), the all\-out attack of Gog of Magog (Satan) on Jehovah’s people, and then the gathering of the anointed ones. These things happen before Armageddon, at which point the Great Tribulation ends. The grand finale of the Great Tribulation is the execution of judgment at Armageddon.
Regarding the eternal state, Jehovah’s Witnesses believe that, at the end of Christ’s reign from heaven over the millennial kingdom, all those who were resurrected for a second chance and who remain faithful till the very end will live forever on a paradise earth.
The Jehovah’s Witnesses use the global flood to teach that 2 Peter 3:10 and 12 do not mean a literal destruction of the earth by fire. But there is a big difference between the effects of water and fire. Whereas water covers, fire consumes and exposes. The flood was not about destroying the literal planet; however, when God uses fire, things are reduced to ashes. God has promised to expose earth’s internal workings by fire, and “the elements will burn and be dissolved” (2 Peter 3:10, CSB). There is nothing ambiguous about the wording of the prophecy:
“The heavens will vanish with a \[mighty and thunderous] roar, and the \[material] elements will be destroyed with intense heat, and the earth and the works that are on it will be burned up. . . . For on this day the heavens will be destroyed by burning, and the \[material] elements will melt with intense heat!” (2 Peter 3:10, 12, AMP).
In Revelation 21:1 God does a complete make\-over of heaven and earth (Isaiah 65:17; 2 Peter 3:12–13\). The new heaven and new earth will be the setting for the [eternal state](eternal-state.html) “where righteousness dwells” (2 Peter 3:13\). After the re\-creation, God reveals the [New Jerusalem](new-jerusalem.html). John sees a glimpse of it in his vision: “The Holy City, the new Jerusalem, coming down out of heaven from God, prepared as a bride beautifully dressed for her husband” (Revelation 21:2\). This is the city that Abraham looked for in faith (Hebrews 11:10\). It is the place where God will dwell with His people forever (Revelation 21:3\). Inhabitants of this celestial city will have all tears wiped away (Revelation 21:4\).
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What does it mean that there is a time for war and a time for peace (Ecclesiastes 3:8)?
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Answer
In Ecclesiastes 3:1–8, King Solomon presents a series of fourteen contrasting seasons and events that together represent all human activity in its varied forms. Our lives contain a mixture of joy and sorrow, birth and death, harmony and conflict. Solomon resolves that God is in control of each moment. He has a good purpose for everything we experience (see Romans 8:28\).
In the final couplet, Solomon states that there is “a time for war and a time for peace.” In the original language, the term for “war” refers to “the waging of armed conflict against an enemy.” “Peace” ([*shalom*](Shalom-meaning.html) in Hebrew) is the state of “harmonious relations and freedom from disputes, especially during the absence of war.” *Shalom* also describes an inner condition of total well\-being. In general, “a time for war and a time for peace” could represent the spectrum of national concerns and sociopolitical conditions humans confront in life.
In ancient times, people did not wage war during harvest season. Soldiers went to battle only at specific times of year (2 Samuel 11:1\). Today, nations go to war only in response to certain situations.
While war can never be classified as good, Scripture reveals that God has an appointed purpose for it (Psalm 144:1; 2 Samuel 22:35\). In the Old Testament, the Lord at times commanded His people to go to war to bring judgment on sinful nations (Deuteronomy 20:1–4; Numbers 31:7; Joshua 8:1, 10:40; Isaiah 13:3–4\).
War is part of the reality of living in a fallen world (Exodus 17:16; 2 Samuel 3:1; 2 Samuel 3:1\). Humans are flawed and sinful (Romans 3:10–18\), and war results from hatred and sin (James 4:1–2; Psalm 140:1–2; Proverbs 10:12; 29:22\). Evil people such as Adolf Hitler make going to war unavoidable and necessary to prevent even greater atrocities from being committed.
“A time for war” is also associated with end times. In Matthew 24:3–14, the disciples ask Jesus, “What will be the sign of your coming and the end of the age?” (verse 3\). Jesus answers, “You will hear of wars and rumors of wars, but see to it that you are not alarmed. Such things must happen, but the end is still to come. Nation will rise against nation, and kingdom against kingdom. . . . All these are the beginning of birth pains” (Matthew 24:6–8\).
On this earth, perfect peace is only found in God and preserved through having a close relationship with Him (Philippians 4:6–7\). “You will keep in perfect peace those whose minds are steadfast, because they trust in you,” declares Isaiah 26:3\. “A time for peace” is the opportunity and blessing of every believer in all circumstances (Romans 5:1–5; John 16:33; Philippians 4:11–13\). Life in the Holy Spirit offers righteousness, joy, and peace (Romans 14:17–19; 8:6; Galatians 5:22\).
“A time for peace” is the reward of those who love and obey God’s Word (Psalm 119:165–167; Philippians 4:8–9\). The Bible says that “those who follow godly paths will rest in peace when they die” (Isaiah 57:2, NLT).
The Lord is the Prince of Peace (Isaiah 9:6\), and, ultimately, it is His will that wars cease to exist on earth (Psalm 46:9; Isaiah 2:4; Micah 4:3\). There will come a day when weapons of war will become instruments of peace.
A future “time for peace” is promised in the [New Jerusalem](new-jerusalem.html) when God Himself will make His home among His people (Revelation 21:1–4; 22:3–5\). “In that day the wolf and the lamb will live together; the leopard will lie down with the baby goat. The calf and the yearling will be safe with the lion, and a little child will lead them all. The cow will graze near the bear. The cub and the calf will lie down together. The lion will eat hay like a cow. The baby will play safely near the hole of a cobra. Yes, a little child will put its hand in a nest of deadly snakes without harm. Nothing will hurt or destroy in all my holy mountain, for as the waters fill the sea, so the earth will be filled with people who know the LORD” (Isaiah 11:6–9, NLT).
The fact that there is “a time for war and a time for peace” reminds us that we are utterly dependent on God to make it through the ever\-changing, often turbulent seasons of this life. In all circumstances and every relationship, God holds us firmly and forever in His sovereign hands. Even in the most hostile situations over which we have little or no control, we can know peace by trusting and resting in God, knowing that He orders our times according to His good pleasure.
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Should Christians engage in interfaith dialogue?
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Answer
The answer depends on what exactly is meant by “interfaith dialogue.” On one hand, dialogue is good. When a Christian dialogues with someone of a different faith, he or she can often gain greater understanding and useful insight. Learning through dialogue is better than ignorance. Asking questions about what a person believes is a great way to build a bridge. Too many Christians do not really understand the beliefs of those around them and are therefore unable to relate to them and share the gospel effectively.
Where the problem lies in “interfaith dialogue” is that, to most people, interfaith dialogue starts with the premise that no religion is “superior” and that all faiths are equal. Evangelization or proselytizing is inherently arrogant and disrespectful, since [all roads lead to God](do-all-roads-lead-to-God.html). To many, interfaith dialogue involves various religious adherents looking for common ground that will give them a foothold for combating [societal and human ills](social-action.html) together. The sole purpose of such dialogue is to unite enough to attack the “real” problems facing humanity, which have to do with human relationships and human suffering.
Some nominal Christians embrace the compromise of interfaith dialogue because they think that the central message of Christianity is love. These people see all other doctrinal issues as unimportant as long as a person lives a good life and is attempting to help others. What does it matter what minor details people believe about God or the [resurrection](resurrection-Christ-important.html) or the Bible, as long as they agree to love each other and work together to solve humanity’s most pressing problems? What does it matter if a person does not believe in Jesus, as long as he or she lives the kind of life that Jesus lived?
For biblical Christians, however, the primary problem is not horizontal (man to man) but vertical (man to God). While sin involves mistreatment of other people and interpersonal alienation, the greatest problem is that sin alienates us from God and puts us under His righteous condemnation. (This is the premise that promoters of interfaith dialogue deny.) Solving the sin problem is of primary importance. Jesus claimed to be the ONLY solution. “I am the way, the truth and the life. No one comes to the Father except through Me” (John 14:6\).
At one interfaith memorial service after the attacks of September 11, 2001, several adherents of different “faiths” (religions) were involved. The “real problem” was identified as religious extremism and violence and human suffering. One person read a passage of comfort from the Bible: “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” (Romans 8:38–39\). The passage, as read, fit well within the interfaith environment. However, the passage, as read, was out of context, because the last few words of verse 39 were omitted. The promise is that nothing can separate us from the love of God “which is in Christ Jesus our Lord.” Those last few words, as well as the whole context of the chapter (which begins, “There is therefore now no condemnation for those who are in Christ Jesus”) is off limits in interfaith dialogue. The truth of Christ divides (see Matthew 10:34\).
In the final analysis, Christians should be involved in dialogue with non\-Christians to understand what other people believe and to build bridges. The goal is to share the gospel effectively. Addressing a humanitarian problem is also good, but humanitarian efforts should always be done with a view to earning a hearing for the gospel. The mission of the Christian, in obedience to Christ, is to make disciples (Matthew 28:19\). If the rules of the dialogue forbid pressing the claims of Christ, then the Christian should opt out. In most cases, this is exactly the situation found in formal interfaith dialogue.
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What does it mean that there is a time to love and a time to hate (Ecclesiastes 3:8)?
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Answer
[King Solomon](life-Solomon.html) reflects in Ecclesiastes 3:8 that “there is a time to love and a time to hate.” This statement, however perplexing, can be understood when examined in context. The verse is part of an extended passage (Ecclesiastes 3:1–8\) in which Solomon catalogs fourteen contrasting times and seasons of life (birth and death, planting and harvest, weeping and laughing, loving and hating, etc.). Together they represent the sum of human activity. Solomon concludes that God is in control of each moment of our existence in this world. God has a proper time and a good purpose for every experience (Romans 8:28\).
Is there ever a time for Christians to hate? The Bible mentions several things [God hates](does-God-hate.html) and, therefore, believers should also hate (Revelation 2:6, 15\). Jeremiah highlights God’s hatred of idolatry (Jeremiah 44:4–5; see also Deuteronomy 12:31; 16:22\). Isaiah and Amos speak of the Lord’s hatred of hypocrisy (Isaiah 1:14–17; Amos 5:21–24\). Proverbs 6:16–19 lists arrogance, deception, murder, wicked plotting, evil inclinations, slander, and troublemaking as seven things that are detestable to God.
The psalmist declares, “Let those who love the LORD hate evil, for he guards the lives of his faithful ones and delivers them from the hand of the wicked” (Psalm 97:10\). In his wisdom literature, Solomon instructs, “To fear the LORD is to hate evil; I hate pride and arrogance, evil behavior and perverse speech” (Proverbs 8:13\).
Loving God means hating sin. The whole truth of God’s love includes getting angry about sin and its effects on humanity (Psalm 7:11\). Jesus was furious when He cleansed the temple, but His anger did not change His nature as a loving God (1 John 4:7–21\).
“A time to love and a time to hate” covers the full range of human affections and emotions. Our capacity to both love and hate is part of being created in God’s image. Therefore, sometimes hatred and anger are manifestations of the fullness and intensity of our love.
Jesus explains the high cost of loving and following Him: “If you want to be my disciple, you must, by comparison, hate everyone else—your father and mother, wife and children, brothers and sisters—yes, even your own life. Otherwise, you cannot be my disciple” (Luke 14:26, NLT).
While there are times when hatred is appropriate, love is the defining characteristic of true believers (John 13:34–35\). Jesus calls us to love in His two greatest mandates: “Love the Lord your God with all your heart and with all your soul and with all your mind” and “Love your neighbor as yourself” (Matthew 22:37, 39\). In addition, He asks us to love our enemies and pray for those who persecute us (Matthew 5:43–44\).
Scripture is filled with examples of “a time to love.” We love because Christ first loved us (1 John 4:7, 19; Romans 5:8\). Even our ability to love comes from Him (Galatians 2:20\). When we feed the hungry, care for the poor and needy, visit the sick and those in prison, not only are we loving and caring for people, but, ultimately, we are serving Jesus Christ Himself (Matthew 25:34–46\). Believers are to “be devoted to one another in love” (Romans 12:10\), serve one another (John 13:1–17\), and live in unity with the same attitude and humility as Christ (Philippians 2:1–4\). Everything we do is to be done in love (1 Corinthians 16:14\).
Solomon’s reflection on “a time to love and a time to hate” is also an excellent reminder to [love sinners](love-sinner-hate-sin.html) while hating their sins. God accomplishes this perfectly, but how do we in our human imperfection love sinners as God loves them, in holiness and without malice? We love them by sharing the truth of the gospel message with them so they can find forgiveness and freedom from sin in Jesus Christ. We love sinners by showing them kindness, acceptance, and respect even as we disapprove of their behavior. We hate sin by not excusing it, ignoring it, or partaking in it.
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What does it mean that there is a time to kill and a time to heal (Ecclesiastes 3:3)?
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Answer
In Ecclesiastes 3:1–8, King Solomon recognizes that God controls the times and seasons of every human life. Through fourteen juxtaposing statements, Solomon establishes that God is always working out His good purposes, accomplishing His will in each moment of our lives (Romans 8:28\). Every occasion between our birth and our death happens at a God\-appointed time according to His plan. One of the more challenging couplings to understand is that “there is a time to kill and a time to heal” (Ecclesiastes 3:3\).
God’s law plainly states, “You shall not murder” (Exodus 20:13\). How, then, is there a time to kill? In the original Hebrew, the word translated “to kill” means “to cut down or stab; cause to die; put to death, usually intentionally or knowingly.” Sin brought decay and death into the world, and it wasn’t long before humans became involved in the act of killing (Genesis 4:8\).
According to one commentator, *a time to kill* “probably refers, not to war (v. 8\) or self\-defense, but to the results of sickness and plague in the land” (Wiersbe, W., *Be Satisfied*, Victor Books, 1996, p. 45–46\). One such instance is noted in 1 Samuel 2:6: “The LORD kills and brings to life; he brings down to Sheol and raises up” (ESV).
Solomon is not advocating for capital punishment or mercy killing. He could be speaking of killing to defend the innocent, such as by law enforcement, or the act of [self\-defense](self-defense.html). One thing is sure, the author is reflecting on a reality of life—that some people die while others live on and are healed.
It’s impossible to understand why God would allow millions of people to die in the coronavirus [COVID\-19 pandemic](why-would-God-allow-Covid-19.html) or any of the other widespread outbreaks of disease that have occurred throughout history. Yet God in His inscrutable sovereignty permits some to perish and others to be healed.
Solomon’s observations are not concerned with the ethical questions surrounding killing and murder. He is merely asserting some central facts of life: “There is a time to be born and a time to die” (Ecclesiastes 3:2\); “There is a time to kill and a time to heal” (verse 3\). Destruction and death are unavoidable aspects of life (Hebrews 9:27\). Thankfully, healing and rebuilding are part of our existence as well.
The word for “to heal” in the original Hebrew means “to provide a cure for or make healthy again (whether physically or spiritually); repair, rebuild.” The prophet Isaiah saw that God would bring Egypt to repentance, healing, and salvation: “So the LORD will make himself known to the Egyptians, and in that day they will acknowledge the LORD. They will worship with sacrifices and grain offerings; they will make vows to the LORD and keep them. The LORD will strike Egypt with a plague; he will strike them and heal them. They will turn to the LORD, and he will respond to their pleas and heal them” (Isaiah 19:21–22\). In this passage, we see the revelation of God’s good purpose in “a time to kill and a time to heal.”
Sometimes, for physical healing to occur, certain bacteria, micro\-organisms, or hostile cells, must be killed before the human body can be restored to health. Likewise, spiritual healing often follows a season of [brokenness](Bible-brokenness.html): “Come, let us return to the LORD. He has torn us to pieces but he will heal us; he has injured us but he will bind up our wounds” (Hosea 6:1; see also Psalm 147:3\). When we cooperate with God, trusting that even the most painful and challenging seasons serve a purpose in His plan, He makes everything beautiful in its time (Ecclesiastes 3:11\).
*There is a time to kill and a time to heal* also parallels a metaphor for the process of sanctification. In the Christian life, we are called to “put to death” the misdeeds of our sinful nature so that we can live a new and wholesome life by the power of the Spirit (Romans 8:13; Colossians 3:5\). We are to consider ourselves “dead to the power of sin and alive to God through Christ Jesus” (Romans 6:11, NLT).
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What is the key to teaching dyslexic children the Bible?
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Answer
Just as the Lord created us all with unique gifts and talents, He also created us with brains that learn differently. [Sunday school](Sunday-School.html) teachers and other church workers want to help all the children in their ministry, but they may find it challenging to effectively teach dyslexic children. The good news is that God has equipped us with various tools to make biblical knowledge accessible for all.
Dyslexia is a language\-based learning disability that is neurological in origin, in which there is a disconnect between the auditory, visual, and kinesthetic (physical) areas of the brain for learning. Children with dyslexia often struggle to match letters to sounds and will experience challenges in recognizing the sounds that make up words, then breaking words down into component sounds and decoding (reading) those sounds. Imagine the difficulty understanding and organizing the sequence of a group of words like the written Bible!
Students with dyslexia are often the most successful with multi\-sensory, structured literacy methods of learning. Multi\-sensory learning incorporates auditory, visual, and kinesthetic modes of communicating information to connect these areas of the brain. So, activities that engage the senses help dyslexic children learn as much as possible.
It’s important to note that dyslexia does not affect a child’s general intelligence, so teaching material does not have to be simplified, just presented in an alternate way. Methods of teaching the Bible to dyslexic students are still beneficial for typical learners, so the whole Sunday school class can benefit from resources designed for dyslexic learners.
Those experiencing dyslexia find reading to be frustrating, and it can be heartbreaking to see a child (or adult) who is unable to connect with his or her Creator through the most valuable resource the Lord gave us to navigate this life, the Bible.
Fortunately, there are a growing number of resources that help make the Bible digestible and enjoyable for dyslexic learners. One of those is [The Video Bible](https://videobible.com/videobible/), which is a ministry that is making an illustrated Bible available cover\-to\-cover in audiovisual format. This provides a form of the multi\-sensory instruction described above, as it involves two modes of learning. Also, flannel board Bible stories introduce the sense of touch into teaching and provide an engaging way to help children absorb and physically interact with biblical concepts. For those who would still like a hard\-copy book, [*The Action Bible*](https://www.theactionbible.com/) is a graphic novel\-style version of the Bible that provides illustrations to bring every passage to life.
Students with dyslexia typically struggle to form mental pictures of what they are reading, because they have trouble comprehending, so video or flannel board or graphic novels are a great source of picture reinforcement of the text. Resources like these allow the Sunday school teacher to meet children where they are. The complexities of the Bible can often be difficult even for confident readers to understand, and multi\-sensory instruction takes away one of the barriers some learners encounter.
A good Sunday school teacher wants to push students toward experiencing the riches and depth of the Word of God. Having a better understanding of dyslexia, knowing the individual needs of each student, and growing in patience in one’s teaching will enhance the classroom experience and deepen the students’ faith.
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What are the Jehovah’s Witnesses’ beliefs about Jesus’ return in 1914?
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Answer
It is the view of Got Questions Ministries that all authority belongs to Christ Jesus: “All authority in heaven and on earth has been given to me” (Matthew 28:18\). Jesus has “the name that is above every name” (Philippians 2:9–11\) and is the King of kings and Lord of lords (Revelation 19:16\). We believe that [Jesus will return](when-Jesus-returns.html) to the earth, personally and physically, sometime in the future.
Before we look at the current beliefs of [Jehovah’s Witnesses](Jehovahs-Witnesses.html) with regard to the year 1914, it is worth noting that prior to 1914 Jehovah’s Witnesses believed the following:
The Last Days began 1799 (*The Harp of God*, 1928 ed., p. 235–36, 239\).
Jesus started being present with His people in 1874, and He started ruling in heaven in 1878 (ibid., p. 236, 239–40\).
The times of the Gentiles would end in 1914, resulting in the end of [Armageddon](battle-Armageddon.html), the fall of false religion, the end of all earthly governments, the heavenly and earthly resurrections, and paradise on earth (*Watchtower*, July 15, 1894, p. 226\).
With hindsight the Jehovah’s Witnesses were obliged to admit their earlier expectations were wrong, and they made adjustments to correct previous misunderstandings; however, they retained the view that 1914 was a special year.
Jehovah’s Witnesses believe that Christ Jesus had to wait till October 1914 before all authority was given to Him, and it was at that time that He became King of God’s heavenly kingdom: “Jesus, after his death and resurrection, ascended to heaven and sat down at his Father’s side waiting till he was given ‘rulership and dignity and kingdom, that the peoples, national groups and languages should all serve even him.’ . . . By comparing conditions on earth since World War I (1914—1918\) with Jesus’ prophecy, one can see that he depicted conditions in our time. Therefore, Jesus must now be ruling in heaven.” The same article goes on to claim that only Jehovah’s Witnesses are the true and loyal subjects of this heavenly King (“What Is Jesus Christ Doing Now?” *Awake!* magazine, December 20, 1980, p. 3–4\).
According to Jehovah’s Witnesses, 1914 did not mark a literal “coming” of Christ but His invisible “presence.” Only those with “with eyes of understanding” could perceive what was going on. In October 1914, they say, Jesus cast Satan and his demons out of heaven to the vicinity of Earth, and this is what started World War I. It is worth noting that, although Jesus supposedly became King in heaven in October 1914, the First World War had already been going for some three months. Since then, Jesus has been busy refining, educating, and organizing His loyal subjects (i.e., Jehovah’s Witnesses) for greater activity. According to Jehovah’s Witnesses’ theology, after the tribulation period, Jesus (who is known in heaven as Michael the Archangel) will bring judgment on all who oppose Him and who persecute His people (Jehovah’s Witnesses).
Here is how Jehovah’s Witnesses explain the meaning of the Greek word [*parousia*](parousia.html), which they translate as “presence” in Matthew 24:3 and Mark 13:3–4 in their New World Translation:
“‘Tell us, When will these things be, and what will be the sign of your presence \[*pa·rou·siʹa*, Greek] and of the conclusion of the system of things?’ . . . What is the meaning and significance of the Greek word *pa·rou·siʹa*? It literally means ‘a being alongside,’ the expression being drawn from the Greek preposition *paraʹ* (‘alongside’) and *ousía* (a ‘being’). . . . The *pa·rou·siʹa* or ‘presence’ of the Lord Jesus Christ is, therefore, his presence or visit as King, invisibly, in royal power and glory. Consequently a ‘sign’ is required so that persons on earth may discern that presence” (“For What ‘Sign’ Are Christians Looking?” *Watchtower*, July 1, 1974, p. 397–400\).
Regarding the special nature of October 1914, the Jehovah’s Witnesses say this: “‘The appointed times of the nations’ ended, and Jesus Christ was installed as God’s heavenly King. . . . Just as Jesus predicted, his ‘presence’ as heavenly King has been marked by dramatic world developments—war, famine, earthquakes, pestilences. (Matthew 24:3–8; Luke 21:11\) Such developments bear powerful testimony to the fact that 1914 indeed marked the birth of God’s heavenly Kingdom and the beginning of ‘the last days’ of this present wicked system of things.—2 Timothy 3:1–5” (*What Does the Bible Really Teach?*, Appendix: “1914—A Significant Year in Bible Prophecy,” p. 217–218\).
Since 1914 Jehovah’s Witnesses claim that Jesus, the Messianic King “has cleansed a people for Jehovah’s name. He has directed the preaching of the Kingdom good news in 239 lands and has educated millions about Jehovah’s ways. He has united more than seven million loyal subjects, each one offering himself willingly to do his Father’s will. . . . By the end of Christ’s Thousand Year Reign, the Messianic Kingdom will have achieved its purpose. Then Jesus will hand the Kingdom over to his Father” (“100 Years of Kingdom Rule—How Does It Affect You?” *The Watchtower—study edition*, January 15, 2014, § 13, 16\).
As late as 1961, Jehovah’s Witnesses believed that the generation alive in 1914 who witnessed the events that shook the world then would be “the generation alive that will not pass away till there is fulfilled that ‘great tribulation such as has not occurred since the world’s beginning until now, no, nor will occur again’” (*Watchtower*, April 15, 1961, p. 236\). They were wrong. The Great Tribulation predicted in the Bible is still some time in the future. Notwithstanding, Jehovah’s Witnesses continue to believe that, since 1919, they were chosen by Jehovah God to be His earthly organization and that they alone will survive the battle of Armageddon:
“We will be impelled to serve Jehovah loyally with his organization if we remember that there is nowhere else to go for life eternal” (*Watchtower*, November 15, 1992, p. 21\).
“Genuine Christians are now being gathered into a united brotherhood earth wide. Who are they? They are the Christian congregation of Jehovah’s Witnesses” (*Watchtower*, July 1, 1994, p. 7\).
“But Jehovah’s servants already belong to the only organization that will survive the end of this wicked system of things” (*Watchtower*, December 15, 2007, p. 14\).
In contrast to what the Jehovah’s Witnesses teach, the Bible tells us that no man knows the day or the hour when Christ Jesus will return. And nowhere does the Bible say that Jesus had to wait until the year 1914 before being granted all authority.
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What was calamus in the Bible?
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Answer
Calamus is a plant mentioned several times in the Bible. In most cases, it is mentioned in the context of being a fragrant plant or one used in making [incense](altar-of-incense.html). There is probably no connection between calamus and [marijuana](medical-marijuana.html).
Exodus 30:23 says, “Take the following fine spices: 500 shekels of liquid myrrh, half as much (that is, 250 shekels) of fragrant cinnamon, 250 shekels of fragrant calamus.” (This is referring to the recipe for the anointing oil used for the priests.)
Calamus is mentioned in Song of Solomon 4:12–14 in the context of praising the bride’s charms: “You are a garden locked up, my sister, my bride; you are a spring enclosed, a sealed fountain. Your plants are an orchard of pomegranates with choice fruits, with henna and nard, nard and saffron, calamus and cinnamon, with every kind of incense tree, with myrrh and aloes and all the finest spices.”
God’s complaint against Israel in Isaiah 43:24 also mentions calamus: “You have not bought any fragrant calamus for me, or lavished on me the fat of your sacrifices. But you have burdened me with your sins and wearied me with your offenses.” (KJV translates the word for the plant as “sweet cane” here.)
Jeremiah 6:20 has another reference to calamus: “What do I care about incense from Sheba or sweet calamus from a distant land? Your burnt offerings are not acceptable; your sacrifices do not please me.” (Again, the KJV translates the word as “sweet cane.” The ESV has “frankincense.”)
According to Ezekiel 27:18–19, Tyre produced calamus as an export: “Damascus did business with you because of your many products and great wealth of goods. They offered wine from Helbon, wool from Zahar and casks of wine from Izal in exchange for your wares: wrought iron, cassia and calamus.”
The word translated “calamus” in the Old Testament is a Hebrew word that is used for “cane” or “reed.” While it is often difficult to equate an ancient plant with a modern one, marijuana could hardly be described as a cane or reed, so the equivalence is unlikely. Today, essential oil of the cannabis flower can be used in fragrance, but the rest of the plant is not especially aromatic, so, once again, the equivalence seems unlikely.
Various other plants have been linked to the Bible’s calamus, including sweet flag (*Acorus calamus*).
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What does God mean when He tells Adam and Eve to fill the earth and subdue it (Genesis 1:28)?
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Answer
On the sixth day of creation, God created land animals and the first human beings. Unlike every other created thing, humans (both male and female) were made in the image of God (Genesis 1:26–27; 5:1–3; 9:6; James 3:9\). God blessed [Adam and Eve](Adam-and-Eve-questions.html)—His crowning achievements—and said to them, “Be fruitful and increase in number; fill the earth and subdue it. Rule over the fish in the sea and the birds in the sky and over every living creature that moves on the ground” (Genesis 1:28\).
God’s first assignment for this pioneering couple was, in reality, a divine blessing to “fill the earth and subdue it.” The task of “filling” or populating the earth was related to God’s command to “be fruitful and increase in number.” As heads of the human race, Adam and Eve were sanctioned by God to reproduce and inhabit the earth with children. Later, after the flood, [Noah](life-Noah.html) and his family (the subsequent heads of the human race) were given the same blessings by God to “be fruitful and increase in number and fill the earth” (Genesis 9:1\).
The job of filling the earth could only be accomplished if the pair worked together. Physically, God created Adam and Eve uniquely so that they could not complete the task alone. Likewise, both would need to work in emotional, spiritual, relational, and social cooperation to fill the earth with many children. In God’s paradisal plan, both a father and mother were essential to producing and raising children. While single\-parenting is commonplace today, the circumstances are often challenging and require support from friends and family members.
It’s important to note that God’s command to be fruitful and increase in number is generally understood as an individual command to heads of the human race (Adam and Eve, and Noah and his wife). God would not demand that every person “fill the earth” or reproduce as many children as possible yet allow some couples to experience [infertility](infertility.html). Some people are incapable of having children, while God calls others to remain single and childless (1 Corinthians 7:8\).
Not only did God bless Adam and Eve with the responsibility to fill the earth, but also to work the earth and subdue it. In the original Hebrew, the word translated as “subdue” means “to make subordinate, dependent, or subservient.” The idea of subduing the earth involves actively ruling over it with physical force or effort, not to destroy it but to cultivate it, making the land productive and life\-sustaining.
The Lord created everything for us but handed us the job of keeping it under control. He desired that we work to prevent chaotic conditions from spoiling the earth and rendering it useless. Adam and Eve were to use God’s creation to provide for themselves and to serve the Lord. Along with the privilege, God gave us the responsibility of caretakers: “The LORD God took the man and put him in the Garden of Eden to work it and take care of it” (Genesis 2:15\).
God graciously and generously blessed humans with “every seed\-bearing plant on the face of the whole earth and every tree that has fruit with seed in it. They will be yours for food” (Genesis 1:29\). People were vegetarians in the Garden of Eden, but God broadened their diet to include animals after the flood of Noah’s day (Genesis 9:3\).
When the Lord told Adam and Eve to fill the earth and subdue it, He was showing humanity one of the primary reasons we were created—to be God’s representatives throughout the world and to rule over all things in His name (Psalm 8:6; 115:16\). We were fashioned [in God’s image](image-of-God.html) so that we could represent Him on the earth. And we were made like Him so that we could be in relationship with Him. From the beginning, God desired to bless us with His magnificent creation, and He enjoyed living in close fellowship with us.
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Why should we make it our goal to lead a quiet life (1 Thessalonians 4:11)?
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Answer
Believers are saved for a purpose—to show forth God’s glory and character (Matthew 5:16; 1 Peter 2:9\). In 1 Thessalonians 4, Paul instructs Christians to live a life pleasing to God so that we fulfill our God\-ordained mission. Paul writes, “Make it your goal to lead a quiet life, minding your own business and working with your hands, just as we instructed you before. Then people who are not believers will respect the way you live, and you will not need to depend on others” (1 Thessalonians 4:11–12, NLT).
Through union with Jesus Christ, God calls us to be [sanctified](sanctified.html) or spiritually transformed by the indwelling Holy Spirit (1 Thessalonians 4:3, 8\). Our transformation results in sexual purity, brotherly love, and holy living (1 Thessalonians 4:1–12\). To lead a quiet life is to live or behave quietly, to lead a life free from disruption or commotion. The original Greek term is translated elsewhere in the Bible as “tranquility,” “rest,” and “hold (one’s) peace.”
Paul taught that the believer’s lifestyle ought to be characterized by tranquility and restfulness. In 2 Thessalonians 3:11–12, he wrote, “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.” According to 1 Thessalonians 4:11, part of leading a quiet life is refusing to meddle (“mind your own business”) and staying occupied (“work with your hands”).
In the early days of Christianity, when a person converted to faith in Jesus Christ, there often arose a public outcry that resulted in oppressive [persecution](Christian-persecution.html) and mistreatment. Paul mentioned several times in his letter to the Thessalonians that the believers had suffered for their faith (1 Thessalonians 1:6; 2:14; 3:3–4\). When he counseled them to “make it your goal to lead a quiet life, minding your own business” (1 Thessalonians 4:11, NLT), Paul was offering an exceedingly practical bit of advice. By keeping their heads low, they would avoid further trouble for themselves. The apostle Peter gave similarly sound advice: “Be careful to live properly among your unbelieving neighbors. Then even if they accuse you of doing wrong, they will see your honorable behavior, and they will give honor to God when he judges the world” (1 Peter 2:12, NLT).
Paul told Timothy to pray “that we may live peaceful and quiet lives in all godliness and holiness. This is good, and pleases God our Savior, who wants all people to be saved and to come to a knowledge of the truth” (1 Timothy 2:2–4\). Our godly behavior directly affects our testimony and our ability to witness and effectively lead people to Christ.
It requires discipline developed through [spiritual maturity](spiritual-maturity.html) to lead a quiet life. We must make a purposeful effort to rein in emotional, impulsive responses that stir up arguments and other quarrelsome behavior. “Blessed are the peacemakers,” taught Jesus, “for they will be called children of God” (Matthew 5:9\).
Scripture often commends a calm, self\-possessed attitude (Psalm 35:20; 131:1–2; Matthew 12:19; Isaiah 42:2\). Wisdom literature warns, “Starting a quarrel is like breaching a dam; so drop the matter before a dispute breaks out” (Proverbs 17:14\). “It is to one’s honor to avoid strife, but every fool is quick to quarrel,” states Proverbs 20:3\. “A hot\-tempered man stirs up strife, but he who is slow to anger quiets contention,” affirms Proverbs 15:18 (ESV).
According to 1 Peter 3:1–2, quiet tranquility speaks more loudly than words, enabling an unsaved spouse to “be won over by observing your pure and reverent lives” (NLT). For this reason, Peter encourages wives to clothe themselves “with the beauty that comes from within, the unfading beauty of a gentle and quiet spirit, which is so precious to God” (1 Peter 3:4, NLT).
In this turbulent world in which we live, the peace of God is an appealing concept. If we want to be an attractive witness for Christ influencing non\-believers to see God’s glory and come to Him in faith, we’ll make it our ambition to lead a quiet life. We won’t go around making a lot of noise, interfering in the lives of others. We won’t be driven to argue and boast but instead work hard and assume a humble, low profile both in the church and among unbelievers.
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What does it mean that there is a time to weep and a time to laugh (Ecclesiastes 3:4)?
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Answer
“A time to weep and a time to laugh” is one of fourteen couplets of contrasting times and seasons of life depicted by King Solomon in Ecclesiastes 3:1–8\. Within these statements, Solomon condensed every human “activity under the heavens” (verse 1\), concluding that there is a God\-appointed time for each moment and that [the Lord is ultimately in control](God-is-in-control.html) over them all.
Extreme emotional seasons are the focus of Solomon’s observation that “there is a time to weep and a time to laugh.” Sorrow and happiness, crying and rejoicing, mourning and merriment are all part of life. Feelings of disappointment, loss, and rejection are inevitable. More than once, Jesus Himself was overcome with sorrow to the point of weeping (John 11:32; Luke 19:41\). If we live very long, we’ll eventually endure times when we want to say, like the psalmist, “My tears have been my food day and night” (Psalm 42:3\). Conversely, we will experience seasons of joy and laughter. King David acknowledged that “weeping may stay for the night, but rejoicing comes in the morning” (Psalm 30:5\).
In Romans 12:9–21, the apostle Paul taught that the mark of a true Christian is [sincere love](unfeigned-love.html) demonstrated through sacrifice and service toward fellow believers. Paul seemed to have had Ecclesiastes 3:4 in mind when he urged believers, “Be happy with those who are happy, and weep with those who weep” (Romans 12:15, NLT). When we identify with one another in our joys and sorrows, weeping and laughing together at the appropriate times, we prove the authenticity of our heartfelt affection and love. Instead of distancing ourselves from the emotional experiences of others, genuine love motivates us to weep freely, to laugh out loud, to sing and dance, to enter deeply into their experiences, and to feel solidarity with those we care about, regardless of their mood.
In Christ’s [Sermon on the Mount](sermon-on-the-mount.html), He informed His disciples, “Blessed are you who weep now, for you will laugh” (Luke 6:21\). Poverty, hunger, persecution, insult, denial, hatred, and being falsely accused were some of the miserable conditions the Lord’s closest followers faced during their sojourn on earth. Our loyalty to Jesus in this world is sure to cause us to weep now (Matthew 5:3–11\). But Christ encourages us to “rejoice and be glad, because great is your reward in heaven” (Matthew 5:12\).
In John 16:20, Jesus promised His faithful ones, “Very truly I tell you, you will weep and mourn while the world rejoices. You will grieve, but your grief will turn to joy.” As Christians, we can expect to face some of the harshest circumstances imaginable in this world. But eternal life with Jesus awaits. We may weep now as the world rejoices, but we will laugh and celebrate with the Lord for all eternity.
While we live in this [fallen world](fallen-world.html), “a time to weep” is an inevitable part of the ongoing cycle of life. But we do well to remember that God is with us through every painful moment, working out His good purposes (Romans 8:28\). Moreover, eternity holds the Lord’s marvelous promise: “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” (Revelation 21:4\). In eternity, the “time to weep” will be over, and “a time to laugh” will be our blessed reward.
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What do the Jehovah’s Witnesses believe about the 144,000 and a heavenly/earthly hope?
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Answer
The Bible teaches that at death the souls of believers will go to be with the Lord, and, after the resurrection, they will spend eternity in the New Jerusalem, which comes down from heaven onto the new earth. The Bible makes it clear that deceased believers are with the Lord (2 Corinthians 5:6–8; Philippians 1:23\) in a spiritual realm called heaven. The ultimate destiny awaiting believers is the new heavens and new earth (Revelation 21—22\). Our physical bodies will be resurrected and glorified, made perfectly fit for eternity on the new earth.
[Jehovah’s Witnesses](Jehovahs-Witnesses.html) believe that only 144,000 persons since the time of Jesus can ever go to heaven, there to be co\-rulers with Christ Jesus over the inhabitants of a paradise earth. They also believe that the soul dies when the body dies and must wait until the resurrection before Jehovah “remembers” the personality of the deceased and matches it to a new, physical body. Those who are part of the 144,000 will be given spiritual bodies, but everyone else will be given a fleshly body.
The [144,000](144000.html) are first mentioned in Revelation 7:4: “Then I heard the number of those who were sealed: 144,000 from all the tribes of Israel.” Whereas the Witnesses take the number *144,000* to be literal, they say the description of their being male Jewish virgins (Revelation 14:4\) is symbolic. Revelation 7:5–8 presents the 144,000 as being from the twelve tribes of Israel—12,000 from each tribe. The reference to the tribes of Israel is also taken as symbolic, not literal. They believe that the “anointed remnant” of the 144,000 has replaced Israel and that they are “spiritual Jews.” Further, Revelation speaks of a great crowd in heaven that no man could number (Revelation 7:9\), but Jehovah’s Witnesses say only the 144,000 can be in heaven. The great crowd, they say, are on the earth.
In the 1930s the organization claimed that the number of the 144,000 had been sealed, and new Witnesses would have an eternity on earth, rather than in heaven. In 1935 the number of Witnesses who believed they were part of the 144,000 numbered 52,465\. The number who believed they were heaven bound decreased dramatically over the following decades. In 2005 there were only 8,524\. By 2020 the number had increased to 21,182\. Now the Watchtower Society says the number of the 144,000 will be sealed just before the Great Tribulation starts.
According to one publication of the Jehovah’s Witnesses, “After the apostle John was told in vision about this group of 144,000 individuals, he was shown another group. John describes this second group as ‘a great crowd, which no man was able to number, out of all nations and tribes and peoples and tongues.’ This great crowd refers to those who will survive the coming ‘great tribulation,’ which will destroy the present wicked world. . . . The context of Revelation 7:4 and related statements found elsewhere in the Bible bear out that the number 144,000 is to be taken literally. It refers to those who will rule in heaven with Christ over a paradise earth, which will be filled with a large and undetermined number of happy people who worship Jehovah God” (“Questions from Readers,” *Watchtower*, September 1, 2004\).
The Jehovah’s Witnesses’ belief that they will be the only survivors of the Great Tribulation, coupled with the fact that in 2020 they numbered 8,695,808 persons in active service, clashes with Scripture’s description of a multitude “that no man can number.” The Witnesses have been numbered.
Jehovah’s Witnesses still insist that 144,000 is the limit to the number of people who will reign with Christ in heaven and spend eternity with God. However, they say it is possible for those who have been “anointed” to fall into unrepentant sin. The numbers continue to increase because, they say, Jehovah replaces those who fall by the wayside. The January 2016 *Watchtower* also explains the increase by saying that some Witnesses “have mental or emotional problems” and are simply mistaken in thinking they will rule with Christ in heaven.
Of critical importance is the Jehovah’s Witnesses’ belief that the 144,000 have been anointed by Jehovah’s spirit and they alone are in the [New Covenant](new-covenant.html). Only the 144,000 have a “heavenly hope.” Other Jehovah’s Witnesses have an “earthly hope”—they expect to live forever on a paradise earth, but they are not part of the New Covenant.
The Jehovah’s Witnesses say that the New Covenant “makes it possible for 144,000 faithful Christians to go to heaven. There they will serve as kings and priests for the blessings of all mankind. . . . Only those in the new covenant—that is, those who have the hope of going to heaven—should partake of the bread and wine. God convicts such ones that they have been selected to be heavenly kings” (*What Does the Bible Really Teach?*, Appendix, p. 207–208\).
So, the majority of Jehovah’s Witnesses are excluded from the New Covenant, yet they have been told that they can still benefit from the covenant, being granted the opportunity to live forever in an earthly paradise; of course, the blessing is contingent upon their remaining faithful to the anointed till the end. They have no [assurance of salvation](assurance-salvation.html) because they could still fail the final test. But neither are the “anointed remnant” assured of heaven; they have supposedly been sealed, but they might stumble and fall and so forfeit their heavenly inheritance.
All this goes contrary to what Jesus Himself says about those who believe in Him: “I give them eternal life, and they shall never perish; no one can 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” (John 10:28–29\). After the resurrection of Christ, Gentiles were also brought into the blessing of the New Covenant (Acts 10; Ephesians 2:13–14\). Under the New Covenant, believers receive salvation as a free gift (Ephesians 2:8–9\). Our responsibility is to exercise faith in Christ, the One who fulfilled the law and brought an end to the law’s sacrifices through His own sacrificial death. Through the life\-giving Holy Spirit who lives in all believers (Romans 8:9–11\), we share in the inheritance of Christ and enjoy a permanent, unbroken relationship with God (Hebrews 9:15\).
Nowhere does the Bible limit the number of persons who can go to heaven to 144,000\. Neither does the Bible say that only 144,000 persons can be part of the New Covenant. These are man\-made teachings and have no biblical basis.
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What can we learn from God redeeming Israel from the house of bondage (Deuteronomy 13:5)?
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Answer
The term *house of bondage* (NKJV) or *house of slavery* (NIV) is used often in the Old Testament to refer to Israel’s time of slavery in Egypt at the hand of Pharoah (Exodus 20:2; Jeremiah 34:13; Micah 6:4\). When we explore passages about God redeeming Israel from the house of bondage, a few key points about the nature of God and His love for His people jump out: “Because the LORD loves you, and because He would keep the oath which He swore to your fathers, the LORD has brought you out with a mighty hand, and redeemed you from the house of bondage, from the hand of Pharaoh king of Egypt” (Deuteronomy 7:8\).
In Deuteronomy 7, Israel is on the brink of entering the [Promised Land](Israel-land.html). Moses explains that God’s people are meant to be “a people holy to the LORD your God. The LORD your God has chosen you out of all the peoples on the face of the earth to be his people, his treasured possession” (Deuteronomy 7:6\). God did not choose Israel because they were mighty in numbers (Deuteronomy 7:7\), but simply because He loved them. His decision was not based on any quality or distinction of the people but entirely on His own will.
The same is true in our relationship with God, which is not dependent on what we do or deserve, but on God’s love and grace alone: “For he chose us in him before the creation of the world to be holy and blameless in his sight. In love he predestined us for adoption to sonship through Jesus Christ, in accordance with his pleasure and will—to the praise of his glorious grace, which he has freely given us in the One he loves” (Ephesians 1:4–6; see also Ephesians 2:8\).
God’s nature is love (1 John 4:7–21\). God set His love on Israel, and because He loved them, He delivered them [out of Egypt](exodus-from-Egypt.html), redeeming them from a life of slavery “with a mighty hand” (Deuteronomy 26:8\). When God saves us, He powerfully delivers us from a life of bondage to sin (Romans 6:6, 18; John 8:36\).
God wants us to remember that, although we were once slaves to sin, He has set us free: “Beware, lest you forget the LORD who brought you out of the land of Egypt, from the house of bondage” (Deuteronomy 6:12, NKJV). Israel was not to forget that the Lord had redeemed them, and neither should we. We are now free, but that freedom came at a high price—the sacrifice of Christ’s life on the cross (Mark 10:45\).
Just as the blood of the first Passover lamb saved Israel from the Destroyer (Exodus 12:12–13\), Jesus Christ became our consummate [Passover Lamb](Passover-Lamb.html): “For you know that it was not with perishable things such as silver or gold that you were redeemed from the empty way of life handed down to you from your ancestors, but with the precious blood of Christ, a lamb without blemish or defect” (1 Peter 1:18–19; see also 1 Corinthians 5:7\).
God’s love is tied to His oath. He is faithful to love us to the end, and He desires that we love Him in the same way, keeping His commands (Deuteronomy 7:9\) and purging evil from among us (Deuteronomy 13:5\). The apostle Paul explained, “It is for freedom that Christ has set us free. Stand firm, then, and do not let yourselves be burdened again by a yoke of slavery” (Galatians 5:1\). Peter urged Christians, “Therefore, rid yourselves of all malice and all deceit, hypocrisy, envy, and slander of every kind. Like newborn babies, crave pure spiritual milk, so that by it you may grow up in your salvation, now that you have tasted that the Lord is good” (1 Peter 2:1–3\).
The Lord redeemed Israel from “the house of bondage” just as He [frees believers](Christian-freedom.html) today from the sin and darkness of their past (Ephesians 5:1–27; 1 Peter 1:13–23\). We are His “chosen people, a royal priesthood, a holy nation, God’s special possession.” Propelled by love, God rescues us for His good purpose and sets us apart to “declare the praises of him who called you out of darkness into his wonderful light. Once you were not a people, but now you are the people of God; once you had not received mercy, but now you have received mercy” (1 Peter 2:9–10\). Being redeemed from the house of bondage, we “keep away from worldly desires that wage war against \[our] very souls” (1 Peter 2:11–12, NLT).
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Who are the religious nones?
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Answer
The term *nones* was coined when a 2012 Pew Research poll asked Americans how they identified themselves religiously (www.pewforum.org/2012/10/09/nones\-on\-the\-rise, accessed 11/8/21\). The poll showed a five\-percentage\-point rise since 2007 in the number of people who marked “none” (as in “no religion”). This led to polls by Gallup, UC Berkley, and Duke University, each confirming that more people were not choosing a religious affiliation. The group with the highest percentage of “none” was [Millennials](differences-Millennials.html) (32 percent), those aged 18–29 that year.
This finding led social analysts and research groups to dig more deeply into the trends and reasons behind the shift and its relationship to church attendance, which had been noticeably declining across the board. Pastors, church leaders, and denominations started to take notice of the histories and criticisms of those who marked “none.” The nones commonly claimed past church attendance and Bible reading coupled with a distrust of authority and dissatisfaction with institutionalized religion.
There are often ebbs and flows with culturally established religions. In Jesus’ day, the Jewish religious authorities ([Pharisees](Pharisees.html) and [Sadducees](Sadducees.html)) had a long list of do’s and don’ts that every Jew was expected to follow. This became an immense burden to people. Jesus healed a man who had been unable to walk for 38 years on the Sabbath (John 5:1–18\). Jewish law stated that no work of any sort was to be done on the Sabbath. Not only did they criticize the healed man for carrying his pallet, but they also persecuted Jesus for healing on that day.
Humans often take what God created for good (like the Sabbath as a day of rest) and add extra rules, regulations, and systems that God never intended. This still happens today and can lead to disillusionment and frustration for people in the church. Many of the nones’ complaints could stem from a [legalistic](Bible-Christian-legalism.html) approach to the Bible.
God’s Word should be our source for all knowledge and wisdom (Psalm 119:97–104\), guiding us in how to become more like Jesus. The Gospel of John tells us that Jesus is the Word (John 1:1–14\). He became flesh and dwelt among us. He also didn’t come to get rid of godly rules but to fulfill them (Matthew 5:17\). It is humanity who takes these rules where they were never meant to go.
Jesus upset the entire Jewish religious system with His words and actions. He wanted people to know God in all His goodness, mercy, and love (Luke 19:10\). It is what He still wants today for His church (John 17:20–26\).
The young adult “nones” of today may have marked a box that did not affiliate them with a certain religion or label, but further research did reveal this: “This is the group most likely to say they love Jesus but not the church—or that they are ‘spiritual but not religious.’ They might appear to be wandering, but they would never claim to have lost their faith” (www.barna.com/research/three\-spiritual\-journeys\-of\-millennials, accessed 11/8/21\).
The disillusioned, agnostic, and atheist also marked the “none” box. Regardless of one’s label, Jesus came in love for the entire world (John 3:16\). A box marked yesterday does not determine a person’s tomorrow or eternity. Jesus is the way, the truth, and the life (John 14:6\). It is through His life, death, and resurrection that we come to know the Father. There is no other way, and no set of rules and regulations, that can bring us to God.
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What does it mean that there is a time to embrace and a time to refrain from embracing (Ecclesiastes 3:5)?
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Answer
In Ecclesiastes 3:1–8, King Solomon observes that God has a plan for all people at all times and in every season. Through the ongoing cycles of life—through beginnings and endings, joys and sorrows, highs and lows—God is always with us, working out His good purposes (see Romans 8:28\). If we learn to trust Him, we’ll grow to appreciate that the Lord’s timing and intentions are perfect.
“There is a time to embrace and a time to refrain from embracing,” says Solomon in Ecclesiastes 3:5\. This couplet is the ninth of fourteen contrasting seasons in which Solomon catalogs and condenses all human activity in its myriad forms.
The word for “embrace” in the original Hebrew means “to grasp or hold (something or someone) tightly in your arms, usually with fondness.” Thus, the focus of this stanza seems to include friendships, family interactions, and sexual relations between husbands and wives.
The same verb for “embrace” is used often in Scripture to describe two people greeting one another. We find it in Genesis 29:13, when Laban enthusiastically welcomes his nephew Jacob, and in Genesis 33:4, when brothers Esau and Jacob have their emotional reunion. In the New Testament, believers regularly embrace and greet one another with “a holy kiss” (2 Corinthians 13:12; Romans 16:16; Galatians 2:9; Acts 20:10, 37\).
*A time to embrace* can also be used as a euphemism for sexual unions, as in Song of Solomon 2:6 and Proverbs 5:20\. The law detailed specific “times to refrain from embracing” in Leviticus 15\. Sexual relations and touching of any kind were expressly forbidden if either the man or the woman had a bodily discharge. A seven\-day purification process was required before sexual relations could resume.
With the hope of holding off a dreadful judgment of sin, God called the people of Israel to consecrate themselves in solemn acts of repentance: “Turn to me now, while there is time. Give me your hearts. Come with fasting, weeping, and mourning” (Joel 2:12, NLT). This season of repentance also involved a time to refrain from embracing. The crisis was so devastating that every occasion for joy and personal enjoyment had to be put aside. All the people were to gather in a sacred assembly to mourn and to plead with God for deliverance: “Gather all the people—the elders, the children, and even the babies. Call the bridegroom from his quarters and the bride from her private room” (Joel 2:16, NLT).
The apostle Paul also alludes to a time to embrace and a time to refrain from embracing in his teaching about principles for marriage: “The husband should fulfill his wife’s sexual needs, and the wife should fulfill her husband’s needs. . . . Do not deprive each other of sexual relations, unless you both agree to refrain from sexual intimacy for a limited time so you can give yourselves more completely to prayer. Afterward, you should come together again so that Satan won’t be able to tempt you because of your lack of self\-control” (1 Corinthians 7:3–5, NLT).
Christian couples are not to deprive one another sexually except by [mutual consent](mutual-consent.html). There is an appropriate “time to refrain from embracing,” but only for an agreed\-upon period and purpose—to devote themselves to prayer. Once the dedicated season of prayer is over, Paul urged couples to get back to “embracing” so that Satan could not tempt them into immoral sexual relations.
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Who was Arthur Pink?
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Answer
Arthur Walkington Pink was a pastor, theologian, and author. He was born in Nottingham, England, in 1886\. He became entangled in the occult as a young man and joined a local gathering of the then\-popular [Theosophical Society](theosophy.html). However, a verse his father quoted to him from the book of Proverbs led to his conversion: “There is a way that appears to be right, but in the end it leads to death” (Proverbs 16:25\).
After A. W. Pink became a Christian, he moved to the United States to study the Bible. He also worked as a pastor. He met Vera Russell in Kentucky while he ministered there. They married in November 1916\. In 1922 he began a monthly magazine, *Studies in Scripture*, which ran for 30 years without missing an issue; it never reached a large audience, but it was the source for most of his books. After pastoring churches in the United States and Australia, Pink spent the last years of his life writing in Stornoway, Scotland. He died at the age of 66 in July 1952\. His wife died ten years later in July 1962\. The Pinks are buried in unmarked graves in Sandwick, Scotland. They did not have any children.
A. W. Pink was not particularly renowned during his lifetime. And yet, after his death, his works have become acclaimed among pastors and teachers. He is now a noted author. His writings reflect beliefs that could be classified as [Reformed theology](reformed-theology.html). His views of the doctrines of grace and salvation, man’s depravity, election, and atonement align well with the teachings of the Protestant Reformers. In the first part of in his ministry, Pink was a devout [dispensationalist](dispensationalism.html), but in the early 1930s he embraced a form of [covenant theology](covenant-theology.html).
Modern Bible teachers have high praise for Pink. [Martyn Lloyd\-Jones](Martyn-Lloyd-Jones.html) advised, “Don’t waste your time reading Barth and Brunner. You will get nothing from them to aid you with preaching. Read Pink” (quoted by Iain Murray in *David Martyn Lloyd\-Jones: The Fight of Faith 1939—1981*, Banner of Truth, 1990, p. 137\). John MacArthur wrote the foreword to a reprint of one of A. W. Pink’s books, saying, “\[He] was a master of biblical exposition, carefully mining the biblical text for every ounce of true meaning, every nuance of doctrine, and every point of personal application he could discover. He always wrote with heartfelt conviction and persuasive insight. He was warm and positive, yet bold and unequivocal. He was at his best whenever he wrote about Christ, and he was never more focused, more thorough, or more compelling than when he proclaimed Christ crucified” (*The Seven Sayings of the Saviour on the Cross*, Baker, 2005, p. 9–10\).
A. W. Pink wrote over 50 books, including the following:
*The Sovereignty of God* (1918\)
*The Seven Sayings on the Cross* (1919\)
*The Antichrist* (1923\)
*Parables of Matthew 13* (1928\)
*The Satisfaction of Christ* (1931\)
*The Holy Spirit* (1937\)
*The Justice of God* (1940\)
*Spiritual Growth or Christian Progress* (1946\)
*Divine Inspiration of the Scriptures* (1950\)
Pink also wrote books studies on Genesis, Exodus, John, Hebrews, and 1 John. His character studies include books on Abraham, David, Elijah, and Elisha.
In his lifetime, A. W. Pink could not see the lasting impact of his life and writings, and he was discouraged as the number of subscribers to his magazine dwindled away. It would probably shock him that his writings survived his death.
Here are some notable quotations from A. W. Pink:
“True liberty is not the power to live as we *please*—but to live as we *ought*.”
“It is not the absence of sin, but the *grieving* over it—which distinguishes the child of God from empty professors.”
“The Bible is no lazy man’s book! Much of its treasure, like the valuable minerals stored in the recesses of the earth, only yield up themselves to the diligent seeker. No verse of Scripture yields its meaning to lazy people.”
“No sinner was ever saved by giving his heart to God. We are not saved by our giving—we are saved by God’s giving.”
“Prayer is not so much an act as it is an attitude—an attitude of dependence, dependence upon God.”
“The immutability of God’s character—guarantees the fulfillment of his promises.”
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What does it mean that God is our sustainer?
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Answer
Throughout Scripture, God is described as the one who sustains all things (Hebrews 1:3\). To sustain something means to give it strength, protection, encouragement, and comfort. God’s sustainment is a holding together with a power that surpasses that of any human.
When a person accepts the free [gift of salvation](salvation-gift.html) through Jesus Christ, he or she becomes a child of God as one adopted into His family (Romans 8:15\). God sustains His children through difficult times, as Psalm 54:4 says, “Surely God is my help; the Lord is the one who sustains me.” He strengthens, protects, encourages, and comforts. Our strength will eventually fail us, and God is the only one who can shore up our strength to endure (Psalm 18:39\).
Humans are finite, meaning we only have so much strength and energy on our own. God is without limit, infinite (Psalm 90:2\), and that means His strength is also without end (1 Corinthians 1:25\).
Many psalmists recorded their dependency on God. They expressed a need for God to sustain them, often in times of weariness or distress. For example, in Psalm 63:1 David writes of his enemies trying to kill him “in a dry and parched land where there is no water,” but he finds that the Lord sustains him: “I cling to you; your right hand upholds me” (verse 8\). See also Psalm 18:35, Psalm 41:12, and Psalm 89:21\.
We may try to gain strength from things in this world, but these things will always disappoint and leave us emptier and wearier than we started. Nothing created can sustain itself, let alone the rest of creation. Only the Creator can do that: “In \[Christ] all things hold together” (Colossians 1:17\).
When we feel we are falling apart or have nothing left to give, we must turn to the only source of unending, sustaining strength. God is the sustainer, and He wants us to come to Him for help (Psalm 55:22\). God does not give begrudgingly but lavishly (Ephesians 1:18–19\).
Not only does God sustain us as individuals in times of distress, but He also sustains all things in the universe (Hebrews 1:3\). The physical laws that hold matter together, keep planets in their positions, and bind people to the earth are all sustained in and through Jesus (Colossians 1:17\). The same God who keeps the planets aligned also holds you in His hands. When life is too much for you to take on by yourself, trust in the Lord. We are part of His creation, which means God knows exactly how to hold us together, too.
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What does it mean that for freedom Christ has set us free (Galatians 5:1)?
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Answer
In Galatians 5:1, Paul reminds the Galatian believers that “it is for freedom that Christ has set us free.” Believers’ sins are forgiven on the basis of Christ’s perfect sacrifice. Now believers can live in freedom from the law, and they can live in freedom from the consequences and power of sin. The NLT says, “Christ has truly set us free”; believers are “truly free” to live for the things of God.
The occasion of Paul’s [letter to the Galatians](Book-of-Galatians.html) was that false teachers had come into the churches there. These teachers promoted legalism and tried to require Christians to observe the Old Testament rules, laws, and ceremonies, especially circumcision (Galatians 2:3–5\). Paul, in no uncertain terms, says that “for freedom Christ has set us free” and that Christians should not be placed back under the law’s yoke of bondage (Galatians 5:1\). The law’s purpose was to reveal our sinfulness (see Romans 3:20\) and to bring us to Christ (Galatians 3:24\).
Before Christ’s sacrifice, we lived under bondage to the law (Galatians 4:3\). We were burdened by demands we could not keep (Acts 15:10\). Christ’s death and resurrection broke our bondage to the law. Jesus’ perfect life and holy sacrifice on the cross was the complete [fulfillment of the law](abolish-fulfill-law.html), and anyone who trusts in Him for salvation is made right with God. Only Christians have true freedom from the law. John 8:36 confirms, “If the Son sets you free, you will be free indeed.”
In Christ, we are free from the Mosaic Law’s oppressive system, and we are also free from the penalty and power of sin. Before Christ, we lived as slaves to sin (John 8:34\). We sought to gratify our desires and lived for ourselves. We were dead in our sins (Colossians 2:13\) and were destined to face the consequence of our sin, which is death (Romans 6:23\). Yet, when we trusted in Christ for our salvation, our course in life completely changed. We were released from the law’s bondage because for freedom Christ has set us free.
Believers are indwelt by the Holy Spirit and are characterized by a joyous freedom to follow Christ and God’s design for life (Galatians 2:20\). The Bible is clear that [Christian freedom](Christian-freedom.html) is not a license to sin. Instead, believers are free *not* to live for sin and are free to live holy lives in Christ. For *this* freedom Christ has set us free: to live in relationship to God and others the way He intended (Galatians 5:13\). Believers are free to live an abundant life (John 10:10\), and we have been given everything we need for life and godliness (2 Peter 1:3\).
Jesus did what the law could not do—He took away our sin and saved us, and in doing so He set us free from the penalty and power of sin. For freedom to follow His design of life He set us free. “The law of Moses was unable to save us because of the weakness of our sinful nature. So God did what the law could not do. He sent his own Son in a body like the bodies we sinners have. And in that body God declared an end to sin’s control over us by giving his Son as a sacrifice for our sins. He did this so that the just requirement of the law would be fully satisfied for us, who no longer follow our sinful nature but instead follow the Spirit” (Romans 8:3–4, NLT). Now we who have this freedom can live in God’s ways and love others well in the power of the Spirit (Galatians 5:13–26\).
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What does it mean that there is a time to search and a time to give up (Ecclesiastes 3:6)?
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Answer
Through fourteen diverging events listed in Ecclesiastes 3:1–8, King Solomon illustrates that God has an appointed time and purpose for every activity and season of human existence. There is “a time to search and a time to give up,” he contends in Ecclesiastes 3:6\. This couplet seems to address the times and seasons of life that are beyond our control.
The Bible says there is a time to search for wisdom, knowledge, and understanding (Proverbs 2:4–6\). We are to seek the Lord, His strength, and His presence with all of our hearts (1 Chronicles 16:11; Isaiah 55:6; Jeremiah 29:13\). There are appropriate times to search for answers to prayer persistently and earnestly: “Ask and it will be given to you; seek and you will find; knock and the door will be opened to you. For everyone who asks receives; the one who seeks finds; and to the one who knocks, the door will be opened” (Matthew 7:7–8\).
But there is also a time to give up seeking and [be content](Bible-contentment.html) despite our losses (1 Timothy 6:6; Hebrews 13:5\). The apostle Paul told the Philippians, “Whatever were gains to me I now consider loss for the sake of Christ” (Philippians 3:7\). He had “learned to be content whatever the circumstances. I know what it is to be in need, and I know what it is to have plenty. I have learned the secret of being content in any and every situation, whether well fed or hungry, whether living in plenty or in want. I can do all this through him who gives me strength” (Philippians 4:11–13\).
When we consider “a time to search and a time to give up,” as it relates to our material possessions and the things we try to hold onto in this life, we can’t help but think of Jesus’ challenge in Matthew 10:39: “Whoever finds his life will lose it, and whoever loses his life for my sake will find it” (ESV).
The faithful follower of Christ will give up His search for anything and everything that might distract him from his real treasure (Matthew 6:19–21\). Like Paul, he will “consider everything a loss because of the surpassing worth of knowing Christ Jesus my Lord, for whose sake I have lost all things. I consider them garbage, that I may gain Christ” (Philippians 3:8\). In “giving up” our earthly search, we find our true worth and purpose; we gain everlasting joy and eternal reward (Isaiah 35:10\).
In Luke 15, Jesus presents the parables of the Lost Sheep (see also Matthew 18:12–14\), the [Lost Coin](parable-lost-sheep-coin.html), and the [Lost Son](parable-prodigal-son.html), revealing the relentless love in God’s heart and His steadfast mission to seek and save lost souls. God wants no one to die and be lost for all eternity without Him (Luke 19:10\). He desires everyone to repent and be saved (2 Peter 3:9\). Yet the sobering truth is, there are times when even God must give up His search. When Judah stubbornly persisted in idolatry, the Lord told His prophet, “Pray no more for these people, Jeremiah. Do not weep or pray for them, and don’t beg me to help them, for I will not listen to you” (Jeremiah 7:16, NLT; see also Jeremiah 11:14\).
“A time to search and a time to give up” reminds us that some things in life are within our control while others are not. We may work hard, scraping and saving to buy a home, only to lose it when the housing market crashes. We may wait years to find the love of our life and then lose that person in a tragic accident. Indeed there are times to seek, but there are also times to give up and lose. We must remember to hold everything in this life loosely.
After Job had lost everything, he still trusted God. Of the Lord, Job said, “Though he slay me, yet will I hope in him” (Job 13:15\). As an old man, Joseph looked back on all his losses and saw that not one of them, including the evil done to him, had prevented God’s purpose from being accomplished. While others had meant to harm Joseph, God had used every season of loss to fulfill His good plan (Genesis 50:15–21\).
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Why is it important to “not give up meeting together” (Hebrews 10:25)?
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Answer
The Christian life is not meant to be lived in isolation but in [fellowship](Christian-fellowship.html) with other believers. For this reason, Hebrews 10:24–25 tells us to “consider how we may spur one another on toward love and good deeds. Let us not give up meeting together, as some are in the habit of doing, but let us encourage one another—and all the more as you see the Day approaching.” If we hope to grow spiritually and endure for the long haul, we need our brothers and sisters in Christ for encouragement.
The writer of Hebrews observed that many of his readers who professed to be Christians were throwing away their trust in the Lord (Hebrews 10:35\). Persecution and hardship may have led some to give up meeting together. The solution was to start meeting together again.
Regular, real\-life, day\-to\-day fellowship with other Christians is an essential component of Christian growth and perseverance. If we, like the writer of Hebrews, live with the expectation that the day of Christ’s return is soon, we’ll grasp the importance of spurring one another on in our walk of faith. But if we give up meeting together, how can we expect to give support and receive encouragement?
The richness of community among first\-century believers provides a worthy model for Christians today. These early believers were devoted to meeting daily in their homes for teaching, fellowship, worship, eating meals, sharing in the [Lord’s Supper](communion-Christian.html), and praying together (Acts 2:42\). “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\).
Besides gathering in smaller home groups, the book of Acts confirms that the early believers came together for larger corporate meetings (Acts 2:44\). Their commitment to one another was so profound that they pooled their resources and shared what they had with those in need (Acts 2:44–45\).
A spirit of mutual consideration and cooperation permeated the early church: “All the believers were united in heart and mind. And they felt that what they owned was not their own, so they shared everything they had. . . . There were no needy people among them, because those who owned land or houses would sell them and bring the money to the apostles to give to those in need” (Acts 4:32–35, NLT). Coming together to care for one another was the prevailing attitude among believers in these early gatherings (1 Peter 1:22; 1 Thessalonians 4:9\).
Christians ought not to give up meeting together because we form one family—God’s family, or the “household of faith” (Ephesians 2:19; 1 Timothy 3:15; Galatians 6:10\). As members of God’s household, believers are to show love for one another, hospitality, tenderness, compassion, and humility (Hebrews 13:1–2: Philippians 2:1–3\).
To the believers in Philippi, Paul stated, “Let each of you look not only to his own interests, but also to the interests of others” (Philippians 2:4, ESV). God calls Christians to look out for their brothers and sisters in Christ. It is not just for our own good, but for the strengthening and building up of the whole body of Christ that Scripture tells us, “Do not give up meeting together.”
God has given the members of His body [spiritual gifts](spiritual-gifts.html) “for the common good” (1 Corinthians 12:1–11\). These gifts are to be used for the edification of the church “to equip his people for works of service, so that the body of Christ may be built up until we all reach unity in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ” (Ephesians 4:12–13\). We can only reach our full potential as believers when we allow God to mature us through fellowship within His body, with Christ as the head (Ephesians 4:14–15\).
Paul compared the church to the human body, explaining, “The eye cannot say to the hand, ‘I don’t need you!’ And the head cannot say to the feet, ‘I don’t need you!’” (1 Corinthians 12:21\). Every member of the body of Christ—God’s family—is essential and valuable. Through Christ, God puts believers together “like living stones” to be “built into a spiritual house to be a holy priesthood” with Jesus as the foundation stone (1 Peter 2:5–6\).
Only through authentic relationships with other believers can we live out the faith we profess and become all that God has destined us to be—when we do not give up meeting together with other Christians.
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What is the purpose of spiritual gifts?
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Answer
The purpose of [spiritual gifts](spiritual-gifts-survey.html) is to promote “the common good” of the body of Christ (1 Corinthians 12:7\), to build up the church (1 Corinthians 14:12\), and to prepare us each for “works of service . . . until we all reach unity in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ” (Ephesians 4:12–13\). Each person upon accepting the gift of salvation through Jesus Christ receives the Holy Spirit inside as a seal of salvation (Ephesians 1:12–14\). The Spirit then gives to each believer certain gifts from God to do the work of God (1 Corinthians 12:4–6\).
Scripture contains several passages about spiritual gifts: 1 Corinthians 12:1–31, 1 Corinthians 14:1–33, Romans 12:1–8, Ephesians 4:1–13, Hebrews 2:3–4, and 1 Peter 4:10–11\. No matter what the gift, its purpose is to edify and mature the church and to glorify God in serving others.
In no way are the spiritual gifts to be used to draw attention to oneself or put on a showy display. This was part of the problem in the church in Corinth. Members there were exercising their spiritual gifts to edify themselves without regard to what anyone else was doing (1 Corinthians 14:4\), and their methods resulted in chaos in the church service (1 Corinthians 14:23, 27–28\). They needed reminding that the greatest gift of all is love (1 Corinthians 13:13\). Without love, none of the other gifts are profitable at all (1 Corinthians 13:1–3\).
All gifts are given by grace from God through the Holy Spirit (Romans 12:6; 1 Corinthians 12:4; Hebrews 2:4\). Different people are given different gifts. Not everyone receives the same gift (1 Corinthians 12:4\). Those gifted with various spiritual gifts are meant to work together as the parts of a body work together (1 Corinthians 12:12–27\). The gifts God gives to His people are divinely placed for the good of the body of Christ (1 Corinthians 12:27\).
The gifts God gives us through His Spirit are to be used for His glory (Colossians 3:17\). The “most excellent way” to do that is with love (1 Corinthians 12:31b; 13:1–13\). Any gift used for personal gain or without love is like a harsh noise to God and the church. Even the most powerful spiritual gifts memorably displayed, if done without love, cannot glorify God.
We should also take care of and [develop the gifts](stir-up-the-gift.html) God has given us. We are to fan into flames every spiritual gift God gives (1 Timothy 1:6\) and put them to good use.
Various spiritual gifts assessments or [tests](spiritual-gifts-test.html) are available, which may or may not be helpful in one’s Christian life. What’s most important is to be prayerfully serving the Lord. The gifts of the Spirit will be confirmed by time, teaching, and mentoring.
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Why are two or three witnesses needed in Deuteronomy 17:6 and 19:15?
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Answer
In the book of Deuteronomy, Moses outlines God’s plan for Israel’s spiritual and community life. Deuteronomy 17:2–13 focuses on Israel’s judicial process, putting systems in place to deal fairly and respectfully with those accused of crimes. One such procedure was to require two or three witnesses for a criminal conviction: “You must not convict anyone of a crime on the testimony of only one witness. The facts of the case must be established by the testimony of two or three witnesses” (Deuteronomy 19:15, NLT; see also Numbers 35:30\).
One aspect of worshipping the Lord is understanding that [His laws](Mosaic-Law.html) are given to safeguard His people, not as punishments. God established rules of justice to prevent unfair, arbitrary, erroneous, or dishonest treatment of an individual. These judicial requirements are known as *procedural due process* and *substantive due process*.
Israelites who broke the law, committing evil in the eyes of the Lord, were subject to harsh penalties, but not without careful investigation by leaders of the community. A person had to be proven guilty of a crime through examination and due process before a penalty could be served. Under no circumstances could a matter deserving of the death penalty be decided on the testimony of a single witness: “On the testimony of two or three witnesses a person is to be put to death, but no one is to be put to death on the testimony of only one witness” (Deuteronomy 17:6\).
The law requiring two or three witnesses comes into play in 1 Kings 21, when Queen Jezebel hatched a wicked plot to steal a vineyard for her husband, King Ahab. She declared a holiday and invited [Naboth](Naboth-in-the-Bible.html), the owner of the vineyard, to sit in a place of honor. All the time behind the scenes, she was orchestrating Naboth’s demise: “Seat two scoundrels opposite him,” she instructed the city leaders, “and have them bring charges that \[Naboth] has cursed both God and the king. Then take him out and stone him to death” (1 Kings 21:10\). Her murder of Naboth had all the appearances of due process—she made sure there were *two* witnesses against him, just as the law specified. Jezebel’s trampling of the law—while pretending to honor it—shows the depth of her corruption.
A single party might be able to get away with falsely accusing someone of a crime, but it is much harder for multiple witnesses to conspire to pervert justice. Also, one person could mistakenly misinterpret an act as criminal, but it is far less likely for two or three witnesses to all get it wrong. For this reason, the law required that allegations be evidenced and attested to by no less than two eyewitnesses.
An additional safeguard against falsely convicting someone of a crime was that the witnesses themselves were responsible for initiating the penalty: “The hands of the witnesses must be the first in putting that person to death, and then the hands of all the people. You must purge the evil from among you” (Deuteronomy 17:7\). The whole community joined in administering justice, attesting to the corporate character of the covenant family. Evil, crime, and its punishment impacted the entire fellowship. If one Israelite sinned against God, all were liable in one way or another. It was in everyone’s best interest to remove evil from their midst.
God’s primary purpose for implementing judicial procedures was to maintain purity in the covenant community. But another clear intention was to bring about repentance and restoration for the criminal. God’s nature is one of compassion and mercy. He forgives rebellion and sin, but He does not excuse the guilty (Exodus 34:6–7\).
The principle of more than one witness recurs in the New Testament. Jewish law recognized that the truth or validity of someone’s claims had to be established by two or three witnesses (John 8:17; Matthew 18:16; 2 Corinthians 13:1\). In the church, an accusation against an elder or leader requires two or three witnesses before action is taken (1 Timothy 5:19\).
As Jesus went about ministering, the religious leaders questioned the truth of His claims. In His own defense, Christ submitted not two or three witnesses but five: John the Baptist, His own miracles, the Father, the Scriptures, and Moses (John 5:31–47\).
“The law of the Lord is perfect, refreshing the soul” (Psalm 19:7\). Part of the perfection of God’s law is seen in its preservation of justice and the protections it afforded to those accused of crimes.
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What does it mean that He brought me out of the miry clay (Psalm 40:2)?
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Answer
King David discovered a key to experiencing joy amid the most challenging times of life by remembering God’s past deliverance from trouble. We don’t know the exact details of David’s ordeal in Psalm 40, but he compares it to being stuck in a horrifying pit filled with mud and mire:
“I waited patiently for the LORD;
And He inclined to me,
And heard my cry.
He also brought me up out of a horrible pit,
Out of the miry clay,
And set my feet upon a rock,
And established my steps” (Psalm 40:1–2, NKJV).
If you’ve ever been stuck in quicksand or stood on the soft ocean shore as your feet sank deeper into the sand with each wave, you know the feeling of being caught in the staggering helplessness of miry clay. Mire is deep, soft mud in water or slush, like wet loam or potter’s clay. The Hebrew term in Psalm 40:2 is translated as “miry bog” (ESV), “mud and mire” (NIV), and “muddy clay” (CSB).
David wants to convey the idea of being desperately trapped in abysmally dark circumstances. David’s metaphor reminds us of Jeremiah’s actual imprisonment in a muddy cistern (Jeremiah 38:7–13\) and Joseph’s entrapment by his brothers in a pit (Genesis 37:18–22\). On his own, David is powerless to escape. The only thing he can do is wait patiently for the Lord to rescue him. David may have been speaking of the same excruciating episode in Psalm 69:2: “Deeper and deeper I sink into the mire; I can’t find a foothold. I am in deep water, and the floods overwhelm me” (NLT).
David’s pit of miry clay could be symbolic of any number of distressing times he endured. Perhaps it was the crater of depression and rejection he experienced due to King Saul’s murderous jealously and hatred (1 Samuel 18:10–17; 23:15–29\). Maybe it was the time his son Absolom led a conspiracy and rebellion against him (2 Samuel 15:1—18:33\). It might have been the pit David dug for himself through his sinful affair with Bethsheba and then the slaying of her husband (2 Samuel 11:1–27\).
Whatever the pit may have been, David has learned in times of trouble to cry out to the Lord: “Rescue me from the miry mud; don’t let me sink. Let me be rescued from those who hate me and from the deep water” (Psalm 69:14, CSB). As he trusts in the Lord and calls on God for help, David’s Redeemer hears and answers (Psalm 56:9–11; 121:1–2\).
“He brought me out of the miry clay,” testifies David. The Lord delivers him by pulling him up and out of his horrible ordeal. “You brought me up from the grave, O LORD,” utters David in Psalm 30:3, “You kept me from falling into the pit of death” (NLT). “He brought me out into a spacious place; he rescued me because he delighted in me,” declares David in Psalm 18:19\. What David cannot do for himself, the Lord accomplishes (see Ephesians 3:20; Luke 18:27\). God sets David’s feet on a solid, secure rock and establishes his steps (Psalm 27:5; 37:23; 62:2\).
*He brought me out of the miry clay* is also a picture of Jesus Christ’s death, burial, and resurrection and the resulting salvation believers experience through Him. When Jesus Christ died, He was buried in the grave. Crucifixion was a truly “horrible pit” as the spotless [Lamb of God](Jesus-Lamb-of-God.html) took all the transgressions of humankind on His sinless body (Isaiah 53:4–5; 1 John 3:5\).
But, thanks be to God, our Savior did not stay in the pit. “God raised him from the dead, freeing him from the agony of death, because it was impossible for death to keep its hold on him” (Acts 2:24; see also Hebrews 5:7\). He was brought “out of the miry clay.” Christ is alive now and lives forever. The apostle Peter explains, “He suffered for our sins once for all time. He never sinned, but he died for sinners to bring you safely home to God. He suffered physical death, but he was raised to life in the Spirit” (1 Peter 3:18, NLT).
Jesus Christ was raised to life, never to die again. His work of redemption is complete. We were destined to die, but through His marvelous salvation, He brought us out of the miry clay. He set our feet upon a rock, and like David, He put a [new song](sing-to-the-Lord-a-new-song.html) of praise to God in our mouths (Psalm 96:1; 149:1\).
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What does it mean that there is a time to plant and a time to uproot (Ecclesiastes 3:2)?
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Answer
In Ecclesiastes 3:1–8, King Solomon introduces a series of fourteen opposing seasons and events in the cycle of life (birth and death, mourning and dancing, war and peace, etc.). “There is a time for everything,” begins Solomon, “and a season for every activity under the heavens: a time to be born and a time to die, a time to plant and a time to uproot” (verses 1–2\).
All of the moments in Solomon’s list combine to represent the whole of human activity in its varied expressions. Our lives in this world are a blend of joy and sorrow, ups and downs, harmony and discord, rooting and upheaval. Solomon acknowledges that every moment has its proper place and time appointed by God. From beginning to end, the Lord is in control. He is sovereign. He has a purpose in every season, whether we understand it or not.
The first two pairings—“a time to be born and a time to die” and “a time to plant and a time to uproot”—represent beginnings and endings, new life, and the inevitability of death. Plant life starts with sowing or planting but ends when uprooting occurs. Those who work in the world of agriculture understand that there is a proper time to plant and an appropriate season to harvest.
When a seed is buried in the ground and then nurtured, the potential for germinating life is established. By contrast, to “uproot” is to pull up or tear out by the roots. Elsewhere in the Old Testament, the term is used figuratively for the destruction of cities and nations (Zephaniah 2:4; Jeremiah 12:17\). The New Living Translation renders “a time to uproot” as “a time to harvest,” whereas the English Standard Version uses “pluck up what is planted.”
Life is full of contrasts. Birthing and planting represent the giving of life. There are occasions when we produce life by giving birth or planting seeds in the ground. Yet, for every person, there is also an [appointed time](appointed-death.html) to die (Job 14:5; Hebrews 9:27\), just as there are designated agricultural seasons for uprooting and harvesting crops. In a metaphor, the prophet Jeremiah confirms there are times in life “to uproot and tear down, to destroy and overthrow, to build and to plant” (Jeremiah 1:10\).
In the New Testament, Jesus illustrates an important spiritual truth through a similar metaphor of planting and uprooting: “I tell you the truth, unless a kernel of wheat is planted in the soil and dies, it remains alone. But its death will produce many new kernels—a plentiful harvest of new lives. Those who love their life in this world will lose it. Those who care nothing for their life in this world will keep it for eternity” (John 12:24–25\).
Jesus was speaking about His impending death. Only by sacrificing His life would new life come. His glorification would proceed from His death. Like a kernel of wheat planted in the soil, Jesus would die to give life to a glorious new plant that would bear much fruit. Resurrection life for the many would come through the sacrifice and death of the One (2 Corinthians 5:14–15\). Jesus was the grain of wheat that had to fall into the ground and die before becoming fruitful in the Father’s purpose—to provide [eternal life](what-is-eternal-life.html) for all who would believe in Him (John 3:16\).
By the same token, as followers of Christ, it is in dying that we live (Romans 6:4–8; 1 Corinthians 15:36; Galatians 2:20\). Jesus said, “Whoever wants to be my disciple must deny themselves and take up their cross and follow me. For whoever wants to save their life will lose it, but whoever loses their life for me will find it” (Matthew 16:24–25; see also Mark 8:34–35\).
Christ’s teaching helps us understand why God sometimes allows us to experience difficult seasons of upheaval and mourning. For every Christian, there is a time to plant and a time to uproot (Matthew 9:37; Luke 10:2; Psalm 126:5\), a time to be born again (John 3:3–7\), and a time to die to self (Luke 14:27; Galatians 5:24\). We can’t experience the joy of birth or the glorious sprouting of new life that bears abundant fruit unless we pass through times of travail, uprooting, and death.
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What does the Bible say about hereditary spirits?
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Answer
Some “[deliverance ministries](deliverance-ministry.html)” and [Charismatic](Charismatic-movement.html) groups teach the existence of hereditary spirits, also called generational spirits or familial spirits. These entities are thought to be evil spirits that attach themselves to a particular family and harass them through multiple generations. They are demons inherited from one’s ancestors.
Those who teach the existence of hereditary spirits consider them the source of various sins such as pride, lust, perversion, anger, rebellion, fear, and addiction. Generational or hereditary spirits are blamed for “generational curses” that result in poverty, sickness, disease, confusion, failure, and even death. According to the concept of generational spirits, a man struggles with anger issues because he’s being influenced by an “anger demon”—the same demon who provoked his father and grandfather to anger. A woman who struggles with depression is being oppressed by a “depression demon” that was invited into the family by the sin of an ancestor—one who practiced witchcraft, perhaps. Once attached to the family, the demon causes trouble down the lineage.
Usually, deliverance ministries recommend that a person renounce the generational spirits and all the curses his or her family is under, “binding” and “rebuking” all the demons, ordering sickness away, etc. (This must be done out loud, so the demons can hear the rebuke.) The idea is that one must cast out all the demons and break all pacts with the devil made by ancestors. Only then is one free to grow spiritually in Christ.
The idea of hereditary spirits or generational spirits has more in common with [paganism](pagan-paganism.html) than it does with the Bible. Neo\-pagans and Wiccans readily admit a belief in generational curses, demons that attach themselves to a certain family, and the idea that occult power can be passed down through one’s family line. In paganism, breaking a generational curse often involves working with one’s (dead) ancestors.
The teaching of generational spirits has no biblical foundation. Some try to defend a belief in generational spirits by pointing to passages such as Deuteronomy 5:9, “I, the Lord your God, am a jealous God, punishing the children for the sin of the parents to the third and fourth generation of those who hate me.” However, it’s important to note that this passage (and others such as Exodus 20:5 and Numbers 14:18\) does not mention any *spirits*. We might call God’s punishment here a “[generational curse](generational-curses.html),” but the text references no generational or hereditary spirit. God was disciplining the rebellious in Israel, but demons are not said to be involved.
The effects of sin (specifically idolatry in Deuteronomy 5\) are naturally passed down from one generation to the next. God’s punishment of someone’s children, grandchildren, and great\-grandchildren has nothing to do with familial demons and everything to do with the consequence of bad choices that affect others in the family. Any type of sinful choice can possibly impact several generations of one’s offspring and cause much suffering.
Further, when a father has a sinful lifestyle, his children are likely to practice the same sinful lifestyle. Implied in the warning of Exodus 20:5 is the fact that children will choose to repeat the sins of their fathers. God promises to punish sin to the third or fourth generation because those generations are committing the same sins their fathers did. But nothing in the Mosaic Law suggests a demon attaching itself to a family.
Also of note, God’s warning to visit iniquity on future generations is part of the Old Testament Law, not New Testament grace. A generational curse was a consequence experienced by a specific nation (Israel) for a specific sin (idolatry). The history books of the Old Testament (especially Judges) contain the record of this divine punishment meted out.
The idea that every sin or problem today can be blamed on a generational curse is unbiblical. The idea of a generational spirit is even less biblical. It is unfortunate that some today are deceived by various notions borrowed from pagan practices, bundled with biblical truth and presented as proper for Christians.
For someone worried about a generational curse or a hereditary spirit, the answer is salvation in Jesus Christ. A Christian is a new creation (2 Corinthians 5:17\). How can a child of God be under God’s curse (Romans 8:1\)? Why should one redeemed by God and indwelt by the Holy Spirit fear any demon? “You, dear children, are from God and have overcome them, because the one who is in you is greater than the one who is in the world” (1 John 4:4\).
Yes, God promised to visit Israel’s sin upon the third and fourth generations, but we need to keep reading. In the very next verse, He promised that He would show “love to a thousand \[generations] of those who love me and keep my commandments” (Exodus 20:6\). In other words, God’s grace lasts a thousand times longer than His wrath.
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How can a young man cleanse his way (Psalm 119:9)?
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Answer
The overarching message of Psalm 119 is that great blessings belong to those who love, honor, and obey the Word of God. In the second stanza, the psalmist turns his focus to the purifying power of God’s Word, asking and answering this question: “How can a young man cleanse his way? By taking heed according to Your word” (Psalm 119:9, NKJV).
The New Living Translation renders this verse like so: “How can a young person stay pure? By obeying your word.” [Personal holiness](holiness-Bible.html) is apprehended by living according to the commands and precepts found in Scripture. The passage goes on to affirm, “I seek you with all my heart; do not let me stray from your commands. I have hidden your word in my heart that I might not sin against you” (Psalm 119:10–11\). Outward obedience flows from an inward heart that seeks after God.
When we delight in God’s law and have it hidden deep in our hearts like a priceless treasure, our steps will not falter (Romans 7:22; Psalm 37:31\). We will take pleasure in doing God’s will (Psalm 40:8\). Our ways will be clean because God’s Word is [a lamp](lamp-to-my-feet.html) to light our path (Psalm 119:105\).
God’s Word has a purifying effect (John 17:17\). The apostle Paul taught that Jesus Christ [sanctifies](sanctification.html) the church “to make her holy, cleansing her by the washing with water through the word” (Ephesians 5:26\). The apostle Peter attested to a purification or soul\-cleansing that comes through obedience to the truth—“the living abiding word of God” (1 Peter 1:22–23\). When Jesus spoke about being the true Vine, He told His disciples, “You have already been pruned and purified by the message I have given you” (John 15:3, NLT).
The Lord’s message is His truth, His teachings, and His commands in Scripture. He reveals His Word to us that we may live by it entirely, wisely, securely, and well. The Word of God is a purifying force for both young and old. Paul instructed the Colossians to “let the word of Christ dwell richly among you, in all wisdom teaching and admonishing one another through psalms, hymns, and spiritual songs, singing to God with gratitude in your hearts” (Colossians 3:16, CSB).
A young man can cleanse his way by making the pursuit of God’s Word a way of life. Scripture promises that those who are directed on the path of God from an early age will never depart from it (Proverbs 22:6; Ephesians 6:4; Deuteronomy 11:19\). Paul told his protégé, Timothy, “You have been taught the holy Scriptures from childhood, and they have given you the wisdom to receive the salvation that comes by trusting in Christ Jesus” (2 Timothy 3:15, NLT).
God’s Word must become our counselor (Psalm 119:24\), healer (Psalm 107:20\), encourager (Acts 20:32\), and provider of hope, faith, truth, and life (Romans 15:4; Colossians 1:5–6\). Peter said, “For you have been born again, but not to a life that will quickly end. Your new life will last forever because it comes from the eternal, living word of God” (1 Peter 1:23, NLT).
The writer of Hebrews describes the powerful and purifying influence of God’s Word in our lives: “For the word of God is [alive and active](Word-of-God-living-and-active.html). Sharper than any double\-edged sword, it penetrates even to dividing soul and spirit, joints and marrow; it judges the thoughts and attitudes of the heart” (Hebrews 4:12\).
Scripture overflows with practical wisdom for young men who wish to stay pure. The first cleansing step in our faith journey is repentance and confession of sin, not just once but whenever we fall into sin (1 John 1:9; James 5:16\). The Bible instructs us to flee temptation (James 1:14; 1 Corinthians 10:13\) and every form of evil (1 Thessalonians 5:22\), renew our minds (Romans 12:2; Philippians 4:8\), treat young women as sisters with all purity (1 Timothy 5:2\), and surround ourselves with godly mentors and influencers who will hold us accountable (Galatians 6:1–5; 1 Thessalonians 5:11; Hebrews 10:25\). These are just a handful of biblical guidelines for keeping our way pure.
How can a young man cleanse his way? By the same means all believers do—by accepting God’s Word and letting it continue to do its work in us (1 Thessalonians 2:13\). If we delight in God’s Word, study it, reflect on it, and meditate on it day and night, we will keep our lives pure through obedience (2 Timothy 2:15; Psalm 1:2; 119:15, 97\).
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What is meant by “sufficient grace”?
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Answer
[Grace](definition-of-grace.html) is “undeserved favor.” The grace of God is His granting of good things to those who only deserve punishment. The word *sufficient* means “adequate” or “enough.” *Sufficient grace* speaks of the grace of God that grants salvation, preservation, and everything else that the believer needs in this life and in the life to come.
*Sufficient grace* is not a biblical term but rather a technical description of the grace of God as revealed in Scripture. The only time the two words are used together in Scripture is in 2 Corinthians 12:9\. Paul had some form of [physical affliction](Paul-thorn-flesh.html) that caused him real difficulty. No doubt he thought he would be able to serve the Lord more effectively if he did not have this physical ailment to slow him down. He says he asked the Lord repeatedly to take it away from him, but the Lord’s answer was “My grace is sufficient for you, for my power is made perfect in weakness.” In other words, in this case, God showed grace to Paul not by removing the ailment but by giving him the ability to endure it. In response Paul says, “Therefore I will boast all the more gladly of my weaknesses, so that the power of Christ may rest upon me.”
The concept of sufficient grace is that God’s grace is adequate (sufficient) for anything we need. First, we need salvation and forgiveness of sin. God’s grace provides that for all who will accept it. Then, the believer needs grace to live the Christian life. God’s grace is sufficient here whether the believer experiences poverty or plenty, pain or pleasure. Often, Christians wonder how they could possibly survive [persecution](Christian-persecution.html) and hardship they have read about in other times or hear about in other places. A Christian might wonder, “If had a gun to my head, would I deny Christ?” If all that was at work was human determination, it might be a toss\-up at best. But the Christian can rely on the fact that God’s grace will be sufficient for the hardship when it arrives, even if it may not be in evidence before.
In reality, no Christian is inherently sufficient. Every Christian, left to his own devices, would fail miserably. “Not that we are sufficient in ourselves to claim anything as coming from us, but our sufficiency is from God” (2 Corinthians 3:5\) expresses the idea beautifully without using the term *sufficient grace*. When the time comes, God’s grace will be sufficient to carry the believer through whatever he or she may encounter. By focusing on the sufficient grace of God rather than human frailties, Christians can face the future with confidence. With Paul, Christians can enthusiastically embrace their own insufficiencies, knowing that these insufficiencies will push them toward the all\-sufficient grace of God.
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What does it mean that there is a time to keep and a time to throw away (Ecclesiastes 3:6)?
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Answer
If you’ve ever sorted through your belongings for a garage sale or yard sale, you can probably relate to King Solomon’s observation in Ecclesiastes 3:6 that “there is a time to keep and a time to throw away.” This statement is part of an extended passage (Ecclesiastes 3:1–8\) in which Solomon parallels fourteen positive and negative times and seasons of life. Together they represent the sum of human existence. Ultimately, Solomon concludes that God controls each moment and works out His good purposes through every experience.
“A time to keep and a time to throw away” almost certainly applies to how we deal with our personal possessions. Scripture states that nothing in this life is ours to keep forever: “For we brought nothing into the world, and we can take nothing out of it” (1 Timothy 6:7; see also Ecclesiastes 5:15; Job 1:21\). Since we can’t take anything with us when we die, the focus of our existence ought not to be on acquiring things (Psalm 49:17\).
The Bible reveals that everything we have comes from God (John 3:27; Romans 11:36; 1 Corinthians 11:12\). Our heavenly Father is [generous](Bible-generosity.html) and blesses His children when they are charitable, too (Proverbs 22:9\). Jesus taught this principle of giving: “Give, and you will receive. Your gift will return to you in full—pressed down, shaken together to make room for more, running over, and poured into your lap. The amount you give will determine the amount you get back” (Luke 6:38, NLT).
The same rule is applied in Proverbs 11:24–25: “Give freely and become more wealthy; be stingy and lose everything. The generous will prosper; those who refresh others will themselves be refreshed” (NLT).
Even though generosity is the rule, the apostle Paul spoke of an appropriate “time to keep” and not give to one in need. Believers are not obligated to provide for those who are lazy, idle, and unwilling to work. Within God’s family, there should be no freeloading or expecting handouts (1 Thessalonians 4:11; 2 Thessalonians 3:10–12\).
“A time to keep and a time to throw away” also reminds us of Jesus’ challenge in Matthew 10:39: “If you cling to your life, you will lose it; but if you give up your life for me, you will find it” (Matthew 10:39, NLT). There are times and occasions when getting rid of our possessions is better than keeping them. Sometimes we cling too tightly to our stuff. For this reason, Jesus warned, “Watch out! Be on your guard against all kinds of greed; life does not consist in an abundance of possessions” (Luke 12:15\).
Instead, Jesus instructed, “Don’t store up treasures here on earth, where moths eat them and rust destroys them, and where thieves break in and steal. Store your treasures in heaven, where moths and rust cannot destroy, and thieves do not break in and steal. Wherever your treasure is, there the desires of your heart will also be” (Matthew 6:19–21, NLT).
According to Paul, our heavenly assets are the only ones worth keeping in the bank: “Teach those who are rich in this world not to be proud and not to trust in their money, which is so unreliable. Their trust should be in God, who richly gives us all we need for our enjoyment. Tell them to use their money to do good. They should be rich in good works and generous to those in need, always being ready to share with others. By doing this they will be storing up their treasure as a good foundation for the future so that they may experience true life” (1 Timothy 6:17–19, NLT).
Just as sailors throw their cargo overboard to save a ship (Jonah 1:5; Acts 27:18, 19, 38\), so must we jettison any sinful baggage that might keep us from eternal salvation (Matthew 5:29–30; Matthew 18:8–9; Mark 9:43–47\). The devoted follower of Christ will give up anything and everything that might distract him from his real treasure. Like Paul, he will “consider everything a loss because of the surpassing worth of knowing Christ Jesus my Lord, for whose sake I have lost all things. I consider them garbage, that I may gain Christ” (Philippians 3:8\).
Recognizing there is “a time to keep and a time to throw away” means living with an eternal perspective. We may acquire things while on earth, but we must always be prepared to let them go.
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What is actual grace?
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Answer
Actual grace is a concept in [Roman Catholic](Roman-Catholicism.html) theology of the bestowment of God’s favor and power to those who perform good deeds. The *Catholic Encyclopedia* defines it as “a supernatural help of God for salutary acts granted in consideration of the merits of Christ” (Pohle, J., Robert Appleton Company, 1909\).
The Bible clearly teaches that we are [saved by grace](saved-by-grace.html). *Grace* essentially means “undeserved favor.” Both Protestants and Catholics agree about the general meaning of *grace*; however, they often mean something very different by the words *saved by grace*.
When [Protestants](Protestantism.html) speak of salvation by grace, they mean that our works do not in any way contribute to our salvation. God saves us while we are in our sin and in spite of our sin. God is the One who justifies the ungodly. “Now to the one who works, his wages are not counted as a gift but as his due. And to the one who does not work but believes in him who justifies the ungodly, his faith is counted as righteousness” (Romans 4:4–5\).
Protestants believe that the sacrifice of Christ on behalf of the sinner is all that is needed for God to [justify](justification.html) the sinner. “For all have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a propitiation by his blood, to be received by faith. This was to show God’s righteousness, because in his divine forbearance he had passed over former sins. It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus” (Romans 3:23–26\).
Although Roman Catholic theology affirms salvation by grace, it also cautions that God cannot simply justify someone who is a sinner, for that would be unjust. There must be a sufficient reason for God to justify the sinner. Even though the sinner never “deserves” it in an absolute sense, he must show himself to be on the right trajectory so that ultimate salvation would be warranted. It is in this context that Catholic theology talks about “actual grace.”
Catholic theology teaches that a Roman Catholic must cooperate with the grace of God in order to achieve salvation. This grace comes many times throughout each day, encouraging the individual to do things that will ultimately warrant salvation. The urge to read the Bible, go to church, resist temptation, do a good deed, etc., are instances of actual grace from God. According to Catholicism, when the individual embraces that grace and follows the promptings, he or she is then on the way to attaining salvation “by grace.” This concept preserves “salvation by grace” in name but places the final attainment of salvation upon the sinner to warrant it—which is not in fact salvation by grace.
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How should the church deal with gossip?
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Answer
[Gossip](gossip-Bible.html) is repeating information that should not be repeated, even if it is true. Often, the person who repeats gossip that turns out to be true does it before the truth is substantiated or permission is given to share. What makes news gossip, even if true, is its repetition by or to someone who does not need to know. Gossip might be shared information that was gained in confidence, but it might be information that one has simply “heard” or “overheard.”
The appeal of gossip is that people like to find out secrets and people like to share secrets, especially if the secret is only shared with people who can be “trusted” to keep it. Additionally, when a secret is shared, it may make another person look bad and thus improve the self\-image of the gossiper and his audience.
In addition to the many passages in Scripture that warn about the [misuse of words](the-tongue-is-a-fire.html) and the tongue are passages that warn against gossip specifically:
Proverbs 11:13, “A gossip betrays a confidence, but a trustworthy person keeps a secret.”
Proverbs 20:19, “A gossip betrays a confidence; so avoid anyone who talks too much.”
Proverbs 26:20, “Without wood a fire goes out; without a gossip a quarrel dies down.”
In the New Testament, the condemnation of gossip is harsh. In Romans 1:28–30, gossip is one of the sins that signifies mankind’s deepest depravity: “Furthermore, just as they did not think it worthwhile to retain the knowledge of God, so God gave them over to a depraved mind, so that they do what ought not to be done. They have become filled with every kind of wickedness, evil, greed and depravity. They are full of envy, murder, strife, deceit and malice. They are **gossips**, slanderers, God\-haters, insolent, arrogant and boastful; they invent ways of doing evil; they disobey their parents” (emphasis added).
Paul lists gossip as one of the sins he fears that he will find in the church in Corinth: “I fear that there may be discord, jealousy, fits of rage, selfish ambition, slander, **gossip**, arrogance and disorder” (2 Corinthians 12:20, emphasis added).
Gossip causes division within the church, and it should be addressed.
In Matthew 18:15–17, Jesus explains how sin should be dealt with [in the church](church-discipline.html): “If your brother or sister sins, go and point out their fault, just between the two of you. If they listen to you, you have won them over. But if they will not listen, take one or two others along, so that ‘every matter may be established by the testimony of two or three witnesses. If they still refuse to listen, tell it to the church; and if they refuse to listen even to the church, treat them as you would a pagan or a tax collector.”
When a person gossips, he or she needs to be confronted according to the pattern Jesus laid down.
Sometimes it may be difficult to recognize gossip, or it may be couched in such a way as to hide its true nature. It may appear to be motivated by genuine concern: “I heard that Frank and his wife are about to split up. I am really concerned. Have you heard anything about that?” It could be couched as a prayer request: “Please pray for Frank and his wife. I hear they are really having problems.” In these cases, the gossip is spreading information that he or she does not have Frank’s permission to share, even if it is true.
In these cases, the one who hears the gossip must respond properly. It would be helpful if the church had specific teaching from the pulpit on these scenarios.
When a church member hears something like the above illustration, he or she should first refuse to listen and direct the gossip back to the source. For instance, when the gossip says, “Have you heard that Frank and his wife having trouble?” the other party might respond, “No, I haven’t, and I don’t want to hear it. You should not be repeating things about Frank that may or may not be true. If you have genuine concern about Frank’s marriage, you need to go talk to him and see if he needs help.” If there really is concern for Frank and his wife, then the “concerned person” will follow up with Frank, and if the only motivation was gossip, perhaps this response will nip it. If the person persists in gossip, the steps in Matthew 18:15–17 should be followed.
When we hear a potentially gossipy prayer request, it would be appropriate to ask some questions: “Did Frank tell you this?” “No—then how do know it is true?” “Yes—then did he tell you to let other people know and ask them to pray for him?”
The point is to challenge the gossip, refuse to engage the story, and to redirect the gossip’s concern into more productive activity. Before anyone talks about Frank, he or she should speak with him directly to determine the facts, what assistance he might need, and whether it is appropriate to tell others.
The person who hears the gossip cannot—must not—repeat it. That person has only two options in response to the information that was communicated. The first is to simply let it go, and the second is to go to the source (Frank in this case) and try to ascertain the facts (assuming that this person has a relationship with Frank and that such an approach would be warranted.)
There may be occasions when a person is genuinely concerned and goes to a pastor or mature Christian to get help in formulating a proper response to something he or she has seen or heard. In this case, it might not be gossip, but it could easily turn into it. “Pastor, I am concerned about Frank’s marriage. I have heard some things, and I fear they may be true. What should I do?” Here the pastor or mature believer should certainly caution against gossip, impress the fact that this information should not be repeated again, and then encourage the “concerned” party to talk to Frank. If there is not an adequate relationship with Frank, then perhaps it would be appropriate for the pastor or mature Christian to “take over” and go to Frank himself.
When it comes to gossip (or potential gossip), the appropriate response is to confront the one repeating gossip, refuse to listen, and, if it is too late for that, refuse to repeat it. If some action seems to be warranted, then the information must be confirmed with a person in a position to know and give permission to share it. If these steps were followed in every case, much that should not be repeated would be kept quiet, and a person who really does need help would likely receive it.
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What does it mean that a righteous man falls seven times (Proverbs 24:16)?
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Answer
The old saying goes, “You can’t keep a good man down.” Essentially, this is the meaning of Proverbs 24:16: “For though a righteous man falls seven times, he rises again.” A person who trusts in the Lord and depends on God throughout his life may trip and fall over and over again, but he won’t stay down. He will overcome obstacles and challenges by God’s grace and strength, dusting himself off and rising again. On the other hand, “One disaster is enough to overthrow the wicked” (Proverbs 24:16, NLT). The ungodly have no power to rise above adversity—once they are down, they cannot pick themselves back up.
In Proverbs, the Teacher often compares two separate paths in life—one of the righteous and the other of the wicked (Proverbs 10:6–7, 16; 15:9\). These two pathways lead to profoundly different destinations (Proverbs 10:28–30\). The route of righteousness always leads to what is good, whereas the road of wickedness ends in ruin and destruction (Proverbs 11:23; 12:7\). God’s Word promises abundant blessings and rewards for those who commit to doing what is right but warns against the disastrous consequences of wickedness (Proverbs 12:2–3, 21; 13:9, 21, 25; 15:6; 20:7\).
In Proverbs, *a righteous man* typically refers to a person of strong moral character, emphasizing that he is “respectable,” “honest,” “principled,” and “honorable.” In Hebrew, the word translated as “falls” can mean “falls down” (literally) as in “no longer remaining upright” or (figuratively) “experiences disaster, tragedy, or ruin.” *Rises again* conveys the literal meaning of “gets back up after falling,” as well as the figurative sense of “overcomes adversity” or “becomes prosperous again.”
The significance of falling “seven times” could simply refer to falling frequently or many times. But the [number seven](number-7-seven.html) is often a symbol of completeness or perfection in Scripture. It may illustrate here that, no matter how many times a righteous man falls and no matter if his fall seems to be completely and utterly irreversible, the setback is only temporary. He is destined to rise again.
Resilience is one of the blessings of those who choose right living because God is on their side. The Lord “directs the steps of the godly. He delights in every detail of their lives. Though they stumble, they will never fall, for the LORD holds them by the hand” (Psalm 37:23–24, NLT). Even when enemies rage against them, the righteous can say, “Do not gloat over me, my enemies! For though I fall, I will rise again. Though I sit in darkness, the LORD will be my light” (Micah 7:8, NLT).
Another revelation to apprehend in “a righteous man falls seven times” is that the godly can expect to encounter trouble and [hardship](why-do-Christians-suffer.html) in life. God’s people aren’t promised freedom from worldly cares, losses, trials, or attacks of the enemy (John 16:33; 2 Timothy 2:3; 1 Peter 1:6–7; 5:8\). Even so, the Lord watches over His children (Psalm 23\). He promises to be with us in our trouble, to deliver us, and honor us (Psalm 91:15\).
We can trust wholly in the Lord because He rescues us out of all our misfortunes (Psalm 34:19\). God saves those who love Him and protects those who acknowledge His name (Psalm 91:14\). The righteous call on the Lord, and He answers them (Psalm 17:6; 20:1\). We may fall seven times, but the Lord hears our cries. He upholds us when we stumble (Psalm 145:14\). He lifts us out of the mud and mire and sets our feet on solid ground (Psalm 40:2\).
Believers don’t have to worry when evil men plot against them because God will raise the righteous person up from defeat time after time (Psalm 21:11\). Likewise, we can’t let shortcomings and failures keep us down and discouraged. Our ultimate victory over every enemy, including sin and death, is assured through Jesus Christ our Lord (1 Corinthians 15:56–57\). We will make many mistakes in this walk of faith, but God will give us the strength to get up, start over, try again, and succeed. Although a righteous man falls seven times, he rises again.
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What does it mean that there is a time to be silent and a time to speak (Ecclesiastes 3:7)?
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Answer
In Ecclesiastes 3:1–8, King Solomon affirms that God is sovereignly [in control](God-is-in-control.html) and at work in our individual lives. God has a time and a purpose for everything that happens (Romans 8:28\). With “a time to be silent and a time to speak,” Solomon focuses our attention on human speech.
A theme often dealt with in Scripture is the idea of life having appropriate times to be silent and times to speak. In wisdom literature, [the fool](fool-Proverbs.html) is portrayed as one who talks too much and always at the wrong time, but the wise person knows when to be silent and when to speak: “The lips of fools bring them strife, and their mouths invite a beating. The mouths of fools are their undoing, and their lips are a snare to their very lives” (Proverbs 18:6–7\).
Proverbs 10:19 warns, “When there are many words, sin is unavoidable, but the one who controls his lips is prudent” (CSB, see also Psalm 39:1\). In severe adversity and evil, “the prudent keep quiet in such times” (Amos 5:13; see also 2 Kings 2:3, 5\). “Those who guard their mouths and their tongues keep themselves from calamity,” advises Solomon in Proverbs 21:23\. “Even fools are thought wise if they keep silent, and discerning if they hold their tongues” (Proverbs 17:28\).
Jesus exemplified the wisdom of silence when He stood before Pontius Pilate (Matthew 27:11–14\). To His followers, Jesus said, “You must give an account on judgment day for every idle word you speak. The words you say will either acquit you or condemn you” (Matthew 12:36–37, NLT). For this reason, James taught those who genuinely want to be godly examples in the church to learn to control their tongues (James 3:1–12\).
The apostle Paul stressed the importance of letting our “conversation be gracious and attractive so” we might “have the right response for everyone” (Colossians 4:6\). The proper word spoken at the right time, “how good it is!” says Proverbs 15:23\. Our [words](power-of-words.html) contain “the power of life and death,” states Proverbs 18:21\. What we say can either save lives or destroy them (Proverbs 12:6\).
A time to be silent is sometimes associated with grief and mourning. Often the best comfort to offer a person suffering through a tremendous loss is to sit with him or her in silence. When Job’s three friends heard of the tragedy he had suffered, they came and sat with him for a week in silence. They recognized that Job’s anguish was too overwhelming for words (Job 2:11–13\).
Silence is golden, says the proverbial expression, but there are times when God’s people must speak. The Bible commands us to speak out against injustice (Isaiah 1:17; 10:1–3\). Believers are not to keep silent about their faith in Jesus Christ (Acts 4:17–20; 2 Corinthians 5:18–20; 1 Peter 3:15\).
When the Jews faced national annihilation, the brave [Queen Esther](life-Esther.html) recognized her God\-appointed purpose and time to speak. Her cousin Mordecai urged, “For if you remain silent at this time, relief and deliverance for the Jews will arise from another place, but you and your father’s family will perish. And who knows but that you have come to your royal position for such a time as this?” (Esther 4:12–14\). Esther obeyed, risking her life to save her people. She knew it was “a time to speak,” and she received God’s abundant blessing.
Solomon’s emphasis on “a time to be silent and a time to speak” ought to remind us that it’s generally wise to keep our mouths shut, let our words be few, and learn to control our tongues (Ecclesiastes 5:2\). Still, we must discern when it’s time to speak out on the Lord’s behalf (Isaiah 58:1\) for the glory of God (Joshua 6:16; Psalm 34:1; Luke 19:37–40\) and the building up of His church (Ephesians 4:29; 5:17–21\).
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What is SoulCycle? Should a Christian participate in SoulCycle?
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Answer
SoulCycle is a fitness company that offers high\-energy indoor cycling and spinning workout classes that are popular in the United States, Canada, and the United Kingdom. It boasts tens of thousands of riders a week who gather “Monday at noon” or whenever else SoulCycle classes are held. Obvious from its name, SoulCycle plays on religious themes, and it’s attracting a religious\-like following. Is SoulCycle something that Christians should participate in or avoid?
On [their website](www.soul-cycle.com), SoulCycle describes itself as “more than just a workout. It’s a sanctuary.” SoulCycle creates a sacred\-space environment promising to leave riders with more than just a good workout. Many who seek meaning, community, and ritual apart from religion have embraced SoulCycle as a hobby and, even more, as a way to reach their full potential in life. SoulCycle’s workouts incorporate elements of a religious experience, such as candle\-lit rooms, but the focus is on the god of self. Each rider is the focus of his or her own workout, and each rider determines the personal benefit of SoulCycle.
The tag line for SoulCycle is “Move your body. Take your journey. Find your soul.” Even SoulCycle’s marketing focus is on you, you, you. [Working out](Christian-exercise.html) is a good way to take care of the body God has given us, but SoulCycle promises something more. SoulCycle promises their workout will help us find our soul, but the soul is not something to be “found” like a passion or one’s voice.
The Bible refers to people as “souls” (Psalm 16:9–10; Ezekiel 18:4; Acts 2:41; Revelation 18:13\). What we need is not “finding” but saving. “Souls” who reject God’s Son are condemned to pay for their own sin in hell for eternity (Romans 6:23\), but those who acknowledge their own sinfulness and accept God’s gracious gift of salvation find forgiveness and peace from the Shepherd and Overseer of our souls (1 Peter 2:25\). The SoulCycle promise to help you find your soul can only leave your soul longing for more.
With its intentionally religious overtones and marketing, SoulCycle promises something it cannot deliver. A high\-energy, communal experience that focuses on the self is still as empty as any religious experience that does not save one’s soul. While believers should care for their bodies, they should also be discerning. There are many things in this world that can lead a soul astray. We must walk with the Shepherd who truly refreshes our souls (Psalm 23:2\).
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Why should we not rejoice when our enemy falls (Proverbs 24:17)?
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Answer
Proverbs 22:17—24:34 contains thirty “Sayings of the Wise” compiled to nurture faith in God, correct or warn against wrong attitudes and behaviors, and instruct those seeking wisdom from the Lord. Proverbs 24:17–18 cautions, “Do not rejoice when your enemy falls, and let not your heart be glad when he stumbles, lest the LORD see it and be displeased, and turn away his anger from him” (ESV).
This saying warns wisdom seekers to be careful not to celebrate when an enemy experiences misfortune. The word for “rejoice” is translated as “gloat” in other versions (NIV, CSB). This term means “to observe or think about something with triumphant and often malicious satisfaction, gratification, or delight.” Gloating over an enemy’s misfortune is associated with an arrogant and mocking attitude. It’s not easy to control the urge to gloat when our enemy experiences hardship, but Scripture says, “Those who rejoice at the misfortune of others will be punished” (Proverbs 17:5, NLT).
God is always watching our hearts (1 Samuel 16:7; Jeremiah 17:10; Hebrews 4:12; 1 Peter 3:11\). Jesus taught us to love and forgive both enemies and friends and pray for our persecutors (Matthew 5:44\). “Love your enemies, do good to those who hate you, bless those who curse you, pray for those who mistreat you” (Luke 6:27–28\). As Jesus hung on the cross, He practiced what He preached, forgiving His torturers and executioners (Luke 23:34\). The first Christian martyr followed Christ’s example. As Steven was being stoned to death, he prayed for God to have mercy on his accusers (Acts 7:57–60\).
If we disobey these commands, if we turn around and revel in our enemy’s downfall, we reveal attitudes of pride and superiority that God hates (Proverbs 16:5; 8:13; James 4:6\). According to the proverb, if God sees us gloating when our enemy experiences a disaster, He may yield, turning His anger away from our enemy. The Lord may even turn against us in punishment (Proverbs 17:5\).
The same disciple who retaliated by chopping off his enemy’s ear (John 18:10–11\) later taught, “Don’t repay evil for evil. Don’t retaliate with insults when people insult you. Instead, 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). Taking malicious delight in someone else’s failure is a form of [revenge](revenge-vengeance.html) and an evil that God forbids. Peter grew to understand that God wants His followers to “turn away from evil and do good. Search for peace, and work to maintain it” (1 Peter 3:11\).
To rejoice when our enemy falls is the opposite of expressing genuine Christian love, which Paul outlined in Romans 12\. “Bless those who persecute you; bless and do not curse. Rejoice with those who rejoice; mourn with those who mourn. Live in harmony with one another. Do not be proud, but be willing to associate with people of low position. Do not be conceited. Do not repay anyone evil for evil. . . . Do not take revenge, my dear friends, but leave room for God’s wrath” (Romans 12:14–19\). Paul went on to cite Proverbs 25:21–22: “If your enemy is hungry, give him food to eat; if he is thirsty, give him water to drink. In doing this, you will heap [burning coals](burning-coals.html) on his head, and the LORD will reward you.”
Why do we not rejoice when our enemy falls? Because the believer’s ultimate goal is to see an enemy become a brother or sister in Christ. The Lord taught us to accomplish this by treating our enemies with kindness, generosity, and humility (Matthew 5:39, 43–48\). We “conquer evil by doing good” (Romans 12:21, NLT). Just as God’s kindness is intended to turn us away from our sin (Romans 2:4\), our kindness might be just the thing to turn an enemy away from a life of sin toward repentance and salvation in Jesus Christ.
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What does the Bible say about friendliness?
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Answer
The Bible encourages us to be [kind](fruit-Holy-Spirit-kindness.html) and [loving](fruit-Holy-Spirit-love.html) to one another and to go out of our way to minister to others—the good Samaritan in Jesus’ [parable](parable-Good-Samaritan.html) was kind to a total stranger, whom Jesus called a “neighbor” (Luke 10:29–37\). However, as with everything, we should use discernment when being friendly and outgoing.
We are all uniquely crafted and given personalities that God can use for specific purposes (Psalm 139\). Some people, like the apostle Peter, are naturally more outgoing than others, and some have more difficulty meeting new people. God can use both types of people. During the initial lockdown of the 2020 pandemic, the [introverts](Christian-introvert.html) took quarantine more in stride than the extroverts, who had a tougher time. But both the introverts and extroverts grew in different ways during that time. No personality type is “wrong,” but there are some guidelines we should all follow.
In the Bible, God repeatedly calls us to love one another (e.g., 1 Thessalonians 3:12\). We are even called to love our enemies (Matthew 5:44\), and Christ’s second greatest command was to “love your neighbor as yourself” (Matthew 22:39\). Our “neighbor” is anyone with whom we share life, proximity, or even the planet. Through our love for one another, many can see the love of God.
We know that love is paramount, but it can take many forms. Being friendly and outgoing is one of those forms. We are also called to reach the furthest corners of the world with the gospel of Christ—Jesus wants us to be “outgoing” in a literal sense (Matthew 28:19\). Also, believers are encouraged to gather and fellowship (Hebrews 10:25\). Having [friends](Bible-friends.html) is assumed in Scripture (Exodus 33:11; Job 2:11; Proverbs 17:17; 27:6, 10\), and the existence of friends requires some level of friendliness.
Those who are in Christ will bear [spiritual fruit](fruit-of-the-Holy-Spirit.html), which results in traits associated with being friendly or outgoing: “But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, gentleness, self\-control” (Galatians 5:22–23, NKJV). All of this fruit affects *relationships*, and most of it is meant to be shared with others. Kindness is not really kindness unless someone else benefits from it. It’s true that joy can exist privately within one’s heart, but it’s also true that joy usually effervesces into a more public display.
So, a basic principle of Scripture is that, to some degree, we are to be friendly and outgoing, no matter our personality type. There are also some cautions in Scripture about personal relationships.
The Bible warns about the wrong types of friends, and such counsel suggests that it’s possible to be *too* friendly with some people. We are not to be on close or affectionate terms with a hot\-tempered person, for example (Proverbs 22:24–25\). And Proverbs 1:10–19 and 4:14–19 warn against those who entice us to do wrong. We should not associate with evildoers, no matter how great the promised reward or how appealing their “friendship” seems to be. Those whose “feet rush to sin” are headed in the wrong direction and should be avoided. The path they choose is no place for a Christian whose choice should be to follow the “path of the righteous.” Only that path leads to friendship with God—and we definitely want to be on friendly terms with Him (see James 4:4\).
Friends should be chosen carefully. “Bad company corrupts good character” (1 Corinthians 15:33\). Paul warns against ill\-advised fellowship: “Do not be unequally yoked”; that is, avoid extended or deep partnership with unbelievers (2 Corinthians 6:14\). Also, we cannot eat both at the Lord’s table and at the table of demons (1 Corinthians 10:21\). These cautions do not give us permission to be unloving or to retreat within ourselves. But we should not allow undue [toxic influences](toxic-relationships.html) in our lives.
Friendliness, as it relates to kindness, is always appropriate, but how do we know when we should really open up and interact with others and when we should be more reserved? The answer depends on individual circumstances. There are times when we should avoid a relationship, a conversation, or an event. Personal safety is one consideration, and spiritual safety is another: we should certainly never *sin* with others. But there are also times when reaching out and being outgoing is necessary, even in difficult situations. We should always be ready to speak openly about our faith in any company (Colossians 4:6\). The key is to seek God’s wisdom in each specific instance (see James 1:5\).
In the final analysis, we should always maintain a friendly, loving attitude of kindness and grace toward others. A friendly stranger can change the trajectory of a person’s life. The gospel is meant to be shared. However, we also need to guard our hearts and be careful of where or with whom we are in fellowship. There can be serious consequences for following our natural inclinations, getting caught up in the moment, or interacting with the wrong crowd. No matter our personality, it is important to seek God’s guidance at all times.
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What does it mean that there is a time to break down and a time to build up (Ecclesiastes 3:3)?
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Answer
[King Solomon](life-Solomon.html) points out that human existence is a progressive cycle of beginnings and endings, births and deaths, joy and sorrow, pleasure and pain. Through a series of fourteen contrasting times and seasons of life, he concludes that God is sovereign over them all (Ecclesiastes 3:1–8\). God deliberately designs each moment to create the beautiful tapestry of our lives (Ecclesiastes 3:11\). As believers, we must trust Him to mix the fibers and strands according to His good purpose (Romans 8:28\).
Paired with “a time to kill, and a time to heal” is “a time to break down, and a time to build up” (Ecclesiastes 3:3, ESV). In the original Hebrew, the words translated “break down” mean “to cause to fall or collapse, tear down, pull down.” The contrasting term “build up” refers to “develop, enlarge, construct, or increase by degrees or in stages.”
Solomon’s “time to break down” and “time to build up” refer to the processes of destruction and reconstruction. As a master builder and developer of ancient architectural wonders, Solomon would have been well acquainted with the need to tear down and remove old, crumbling buildings before rebuilding new structures in their place. In the construction process, there is an appropriate time for both breaking down and building up.
In the Old Testament, Jeremiah’s prophecies forecast the breaking down and building up of peoples, nations, and kingdoms (Jeremiah 1:10\). He foresaw a future time when God would rebuild and plant so that His people and their land could be restored (Jeremiah 31:27–29\).
In a spiritual sense, believers experience seasons of breaking down the old way of life and building up the new. Christians are to “put to death” or destroy [the flesh](the-flesh.html)—the “earthly nature.” We must do away with or tear down our old way of life and “put on the new self, which is being renewed in knowledge after the image of its creator” (Colossians 3:5–10, ESV). God has given us spiritual weapons “to knock down the strongholds of human reasoning and to destroy false arguments. We destroy every proud obstacle that keeps people from knowing God. We capture their rebellious thoughts and teach them to obey Christ” (2 Corinthians 10:4–5, NLT).
The process of [sanctification](sanctified.html) involves the Holy Spirit working within us to rebuild and reshape us according to the pattern and image of Christ (Romans 8:29–30\). The apostle Peter describes the process: “And you are living stones that God is building into his spiritual temple. What’s more, you are his holy priests. Through the mediation of Jesus Christ, you offer spiritual sacrifices that please God” (1 Peter 2:5, NLT).
Those who are lifted up with pride are destined to endure seasons of breaking down: “Pride goes before destruction, and haughtiness before a fall” (Proverbs 16:18, NLT; see also Proverbs 18:12\). The Bible speaks of a [broad highway](gate-leads-destruction-wide.html) that leads to destruction for those who do evil (Matthew 7:13; Isaiah 59:7; Isaiah 28:22\). “Give them the punishment they so richly deserve! Measure it out in proportion to their wickedness. Pay them back for all their evil deeds! Give them a taste of what they have done to others. They care nothing for what the LORD has done or for what his hands have made. So he will tear them down, and they will never be rebuilt!” declares Psalm 28:4–5 (NLT).
Being torn down and destroyed is the destiny of the ungodly, but building up is the ministry of the body of Christ, the church (Ephesians 4:11–12, 16; 1 Corinthians 14:12\). God gave His servants authority not to tear each other down but to build one another up (2 Corinthians 10:8; 13:10; Romans 14:19\). The words we speak ought not to be “unwholesome” but instead “helpful for building others up according to their needs, that it may benefit those who listen” (Ephesians 4:29\). Paul taught, “Encourage one another and build each other up” (1 Thessalonians 5:11; see also Romans 15:2\).
There are times when God must break up the fallow ground of sin in the believer’s heart (Hosea 10:12\). He often uses painful seasons to [discipline](Lord-God-discipline.html) us and bring us back to Him in repentance (Proverbs 3:11–12; Hebrews 12:5–11\). He does this because He loves us. James says that the result of the Lord’s discipline is stronger, more steadfast faith (James 1:2–4\), as well as the breaking down of sin’s hold over us (John 8:31–36\).
Just as there is a season for every matter under heaven, there is a time to break down and a time to build up. In times when you feel torn asunder, when everything seems to be falling apart, remember and trust that God is rebuilding your life on the firm, unshakable, and everlasting foundation of Jesus Christ (Matthew 7:24–27; Luke 6:46–49; 1 Corinthians 3:10–17; Ephesians 2:19–22\).
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Should a Christian be involved in protests?
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Answer
To protest something is to express disagreement with an idea or action. However, the word as a noun usually refers to a loosely organized group of people publicly and strongly demonstrating against some policy or situation. Protests are usually political in nature and can range from peaceful sit\-ins to lawless rioting. In America, the First Amendment in the Bill of Rights guarantees the “right of the people peaceably to assemble, and to petition the government for a redress of grievances.” So, for Christians in America, peaceful protesting is a right guaranteed by our Constitution. Participating in a peaceful protest is not breaking the law. Of course, legality is different than morality. [Rioting](Bible-rioting.html) is always wrong, but is it right for Christians to be involved in peaceful protests?
Arguably, most major changes in laws or governments began with a protest of some sort. People got fed up and organized like\-minded citizens. Together they lobbied for change and worked to improve a situation they found intolerable. Significant to the birth of the United States is a historical protest we call the Boston Tea Party. The Protestant Reformation is one of the most famous protests in world history. Without [Martin Luther’s](Martin-Luther.html) courage and conviction, the errors and abuses of the Roman Catholic Church may have continued unchecked. The Civil Rights Movement of the 1960s, led by [Dr. Martin Luther King, Jr.](Dr-Martin-Luther-King-Jr.html), was a protest against unjust, discriminatory laws. That protest sparked much\-needed changes that helped curtail racial discrimination in the public sector. Protests can be positive or negative depending on the issue and the ways the protest is expressed.
An obvious example of a protest gone wrong is the mob in Pilate’s court being stirred up to shout, “[Crucify Him!](Crucify-Him.html)” and send Jesus to the cross (Matthew 27:15–26\). As with many mob protests, it had less to do with justice or lawfulness than with disinformation and ill intent (see Acts 19:23–41 and Acts 21:26–36\).
The Scribes and Pharisees of Jesus’ day used an uninformed mob to advance their selfish agenda. History teaches us to be cautious of rallying points that control the masses. Those points may seem righteous on the surface, but evil motives often drive them. Mob\-think is a powerful weapon, and protests can be destructive and dangerous when influenced by evil minds. Recent protests in America are associated with the [Black Lives Matter](black-lives-matter.html) movement. While claiming to champion the rights of black Americans, the underlying agenda of this organization is anti\-family and anti\-Christian.
Anger at the abuse of power is often the spark that ignites the flames of protest. Passionate people can be swept up in a mob mentality before they know it and find themselves joining causes without close examination. Before a Christian gets involved in a protest, he or she should consider these questions carefully:
1\. Is this a worthy cause?
2\. Would Jesus support the convictions behind this cause?
3\. Will my participation violate any legitimate laws?
4\. Do I know the real motives behind this protest, and can I support those motives?
5\. What message will my involvement send to people outside this protest?
6\. Am I being used as a pawn in a hidden agenda I would not otherwise support?
7\. Is this protest being used as an excuse for violence, destruction, or other forms of evil?
8\. Is this protest the best way to further the message I want to proclaim?
9\. What do I expect to be the result of this protest?
10\. How will I treat those who do not join me in this protest?
Every decision we make should support God’s call for us to make disciples (Matthew 28:19\) and glorify God (1 Corinthians 10:31\). Whether we are considering a job offer, a relationship, or a protest, our first priority should be those two aims. While we should work to better the places where we live (Jeremiah 29:7\), it is easy to get caught up in earthly concerns. We must remember our aims. If a protest furthers making disciples and glorifying God, then it may be a righteous pursuit. But if involvement in a protest violates God’s law or invalidates our Christian testimony, then it cannot be pleasing to God.
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What does it mean to write mercy and truth on the tablet of your heart (Proverbs 3:3)?
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Answer
In Proverbs 3, Solomon emphasizes that wisdom is more than merely following the proper rules; it is a matter of knowing God intimately in a heart\-to\-heart relationship. For this reason, he instructs,
“Let not mercy and truth forsake you;
Bind them around your neck,
Write them on the tablet of your heart” (Proverbs 3:3, NKJV).
The word “mercy” is translated from the Hebrew term *chesed*, which describes loyal, faithful, covenantal love. The word “truth” (*ʾemeth* in Hebrew) is better translated as “faithfulness.” The New International Version renders the passage, “Let love and faithfulness never leave you; bind them around your neck, write them on the tablet of your heart.” “Faithfulness” speaks of trustworthiness or dependability. A faithful person is worthy or deserving of complete trust.
The virtues of [mercy](definition-of-mercy.html) and [truth](what-is-truth.html) (or love and faithfulness) are often paired in the Old Testament to indicate the making and keeping of commitments. “Mercy and truth have met together,” says the psalmist (Psalm 85:10, NKJV; see also Psalm 25:10; 57:3\). “Through love and faithfulness sin is atoned for,” asserts Solomon in Proverbs 16:6 (see also Proverbs 20:28\).
The act of binding loyal love and faithfulness around one’s neck refers to holding these virtues close, always before us, and carrying them with us wherever we go to ensure they won’t ever be forgotten. The Voice translation renders Proverbs 3:3 as follows: “Stay focused; do not lose sight of mercy and truth; engrave them on a pendant, and hang it around your neck; meditate on them so they are written upon your heart.”
Solomon suggests that, if you are a wise person, you will write mercy and truth “on the tablet of your heart.” The expression also appears in Proverbs 7:3 and Jeremiah 17:1\. In ancient times, tablets were made of clay or stone. The directive would have been linked in the Jewish reader’s mind with the [Ten Commandments](Ten-Commandments.html), also written on tablets (Deuteronomy 5:22\).
In Deuteronomy 6:6–9, the Lord’s commands were to be written on the people’s hearts, impressed upon their children, talked about frequently, tied as symbols on their hands, bound on their foreheads, written on the doorframes of their houses and on the city gates as a constant reminder. The idea was to take these virtues not merely as external codes to live by but to receive them into our minds and hearts so that they govern our motives and become part of our very nature.
Through the prophet Jeremiah, the Lord said, “This is the covenant I will make with the people of Israel. . . . I will put my law in their minds and write it on their hearts. I will be their God, and they will be my people” (Jeremiah 31:33\). Mercy and truth, loyal love and faithfulness are attributes of the ideal relationship between God and His people.
The apostle Paul describes the believer’s relationship with the Lord in similar terms: “You show that you are a letter from Christ, the result of our ministry, written not with ink but with the Spirit of the living God, not on tablets of stone but on tablets of human hearts” (2 Corinthians 3:3\).
Mercy and truth (love and faithfulness) are characteristics that belong to God (Psalm 108:4; 116:5; 117:2; Deuteronomy 4:31; Daniel 9:9\). They also constitute the response God seeks from His children toward Him and other people.
The Bible reveals that covenantal love and loyalty to God are written on the tablet of true believers’ hearts by the Spirit of the Living God. Those who know the Lord intimately and are born of His Spirit receive an engraving or seal of God’s love on their hearts. Our ability to love faithfully comes from Him (1 John 4:7–19\), for God accomplishes in us what the law could never do (Romans 8:3\).
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Should Christian parents trust their children’s education to public schools?
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Answer
At the time America was founded, many parents in this nation took on the task of educating their children. Times have changed, and over the course of generations, an increasing number of parents have handed over the responsibility of educating their children to full\-time teaching professionals. As less than 5 percent of students are homeschooled, the overwhelming majority of school\-aged children attend public schools (90 percent) with the remainder attending parochial and non\-parochial private schools (6 percent) (www.thinkimpact.com/homeschooling\-statistics, www.greatschools.org/gk/articles/public\-school, accessed 11/17/21\).
According to an article in the *Public School Review*, cost and convenience are the public school system’s two biggest draws (www.publicschoolreview.com/blog/public\-school\-vs\-private\-school, accessed 11/17/21\). Public schools are taxpayer funded; therefore, parents need not worry about costly tuition. Assuming that the child lives within the school district, transportation to and from the classroom is free. Also, public schools provide meals, often free or at reduced cost, and are equipped to aid students with learning disabilities and behavioral challenges.
However, many parents are at odds with public school systems. These parents worry that government\-run public schools are a stronghold for political correctness, secular humanism, so\-called wokeism, and radical, leftist indoctrination that will undermine the Judeo\-Christian values they wish to pass on to their children. It would be foolish to assert all public schools are clandestine Marxist training camps. In fact, more than a third of the nation’s public school teachers identify themselves as evangelical Christians (www.christianheadlines.com/contributors/michael\-foust/37\-percent\-of\-public\-school\-teachers\-are\-evangelical\-christians\-poll\-finds.html, accessed 11/17/21\). There are many excellent public schools that focus on academics rather than political correctness and are staffed with caring, dedicated teachers who welcome, not discourage, parental involvement. However, it is the view of many that the nation’s public schools are heading in a wrong direction.
A child’s religious upbringing is the responsibility of the parents (Deuteronomy 11:19\). Women and men of faith do not expect their children’s public school teachers to provide religious instruction; teachers are to focus on academics, the arts, and physical education. Public schools are to serve children of all faiths or of no faith, and classrooms are to remain free of bias concerning matters of religion, but a growing number of Christian moms and dads believe public schools are becoming openly hostile to the values, beliefs, and doctrines expressed in Scripture. These parents see public schools as encroaching upon their parental authority. Are public schools undermining Christian ethics and biblical morality? Here are some areas of concern:
• The presence of LBGTQ and other sexually explicit literature in some public school libraries
• The National School Boards Association’s labeling of parents expressing their dissent at school board meetings as “domestic terrorists”
• Public education’s overwhelming unwillingness to give creation science equal time with evolutionary theory
• The influence of Planned Parenthood, the nation’s leading abortion provider, in public schools—according to their own website, Planned Parenthood is also the nation’s leading sex education provider
• The “dumbing down” of curricula on the assumption that some subjects, such as advanced mathematics, are steeped in racism
• A child’s inability to refute or resist teachings that are contrary to the Christian faith
For many families, one option to a public school is a Christian school, which has a different approach to education. Tuition cost is a prime factor preventing more parents from enrolling their children in a Christian school. There is also the matter of practicality. Parents’ work schedules, a lack of transportation, and distances to and from school may pose logistical difficulties for families. Even so, there are advantages offered by private Christian schools:
• Christian schools partner with parents of faith by teaching all subjects from a Christian worldview.
• Christian teachers consider their efforts a divine calling.
• Classes are smaller in most Christian schools, making students more likely to receive individualized attention from their teachers.
• Christian schools are inherently safer. Illicit drugs are not as prevalent, and instances of bullying and gang violence are less likely to occur on Christian school campuses (https://cace.org/school\-safety\-and\-the\-christian\-school, accessed 9/19/22\).
• Faith\-based schools tend to outperform public schools academically (www.christianpost.com/news/study\-religious\-schools\-perform\-better\-than\-public\-charter\-schools.html, accessed 9/19/22\). Also, many Christian schools offer programs in athletics and the arts, and the school size allows ample opportunity for involvement.
• Many faith\-based schools offer scholarships that benefit lower income families.
Parents have much to weigh in the important matter of their children’s education: what’s taught in the classroom, the level and type of peer pressure, and possible challenges to their children’s faith, values, and even gender. All these things and more are considerations in the modern public school environment. The following passages may prove helpful in guiding Christian parents:
Train up a child in the way he should go, and when he is old he will not depart from it (Proverbs 22:6, NKJV).
Jesus said, “Let the little children come to Me, and do not forbid them; for of such is the kingdom of heaven” (Matthew 19:14, NKJV).
And these words which I command you today shall be in your heart. You shall teach them diligently to your children, and shall talk of them when you sit in your house, when you walk by the way, when you lie down, and when you rise up (Deuteronomy 6:6–7, NKJV).
The fear of the Lord is the beginning of knowledge; fools despise wisdom and instruction (Proverbs 1:7, ESV).
Students are not greater than their teacher. But the student who is fully trained will become like the teacher (Luke 6:40, NLT).
Christian parents are adequately informed about, and actively involved in, their children’s education. Know your child’s teachers. Know the school’s administrators. Know the curricula being taught. Knowledge is power, and, where your child’s education is concerned, there is no bliss in ignorance.
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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.