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Contemporary Christian music - is it honoring to God?	Answer The question of contemporary Christian music (CCM) and whether it is God\-honoring and appropriate for worship services is one that has been debated for decades. Oddly enough, what should be a source of loveliness and peace—the sweet strains of music—very often produces among Christians hostile disagreements over selections in worship music. In fact, it has become a leading cause of congregational infighting and even church splits! To our shame, there are believers who sulk and fume from their pews if their particular brand of musical taste is not satisfied. Studies in churches are showing that music ministers are among the most stressed people in Christian ministry. Musical tastes are as varied as church members themselves. There are those who love the old hymns while others much prefer more contemporary Christian music. Some music ministers have attempted to appease everyone by blending the old with the new. Other churches offer two separate worship services each Sunday—one being traditional and the other a contemporary service. Still, there are churches that tenaciously cling to old\-fashioned tradition. A local pastor is fond of bragging, "You won’t hear any contemporary Christian music in our church! We remain true to the old hymns!" What he fails to realize is that even the old hymns were "contemporary" when they were first written. In contrast, there are churches in which the music is played at an ear\-splitting volume resembling that of an armored vehicle crossing a minefield. There are those who argue the old hymns are a tangible link to our past. This is certainly true, for these hymns have surely withstood the test of time. Many of the old hymns, too, are rich in Christian doctrine. The lyrics of [Charles Wesley](Charles-Wesley.html) or Martin Luther, as examples, give magnificent instruction in sound Christian theology. But there are also some wonderful Christian artists glorifying the name of Christ Jesus with their talents right now. Far too often we allow our own personal taste in music to become the standard for what music is glorifying to God. Instead, we should allow, even promote, Christian freedom and grace in musical preferences. Our primary concern should be for well\-being and harmony in the body of Christ, and sometimes that means subordinating personal preferences to the greater good. People are always asking if drums or keyboards or, yes, if electric guitars belong in the church. All musical instruments are, in themselves, neither good nor bad. So the question is this: Does a piece of music edify believers while bringing honor and glory to Christ Jesus? If so, then what difference does it make if the accompaniment is provided by a piano or a guitar? Perhaps Ephesians 5:19 is the answer to this issue in that it promotes worshiping the Lord and encouraging other believers in three different "styles" of music: "Speak to one another with psalms, hymns and spiritual songs. Sing and make music in your heart to the Lord."
What does the Bible say about war?	Answer Many people make the mistake of reading what the Bible says in Exodus 20:13, “You shall not kill,” and then seeking to apply this command to war. However, the Hebrew word literally means “the intentional, premeditated killing of another person with malice; murder.” God often ordered the Israelites to go to war with other nations (1 Samuel 15:3; Joshua 4:13\). God ordered the death penalty for numerous crimes (Exodus 21:12, 15; 22:19; Leviticus 20:11\). So, God is not against [killing](killing-in-war.html) in all circumstances, but only murder. War is never a good thing, but sometimes it is a necessary thing. In a world filled with sinful people (Romans 3:10\-18\), war is inevitable. Sometimes the only way to keep sinful people from doing great harm to the innocent is by going to war. In the Old Testament, God ordered the Israelites to “take vengeance on the Midianites for the Israelites” (Numbers 31:2\). Deuteronomy 20:16\-17 declares, “However, in the cities of the nations the LORD your God is giving you as an inheritance, do not leave alive anything that breathes. Completely destroy them…as the LORD your God has commanded you.” Also, 1 Samuel 15:18 says, “Go and completely destroy those wicked people, the Amalekites; make war on them until you have wiped them out.” Obviously God is not against all war. Jesus is always in perfect agreement with the Father (John 10:30\), so we cannot argue that war was only God’s will in the Old Testament. God does not change (Malachi 3:6; James 1:17\). Jesus’ second coming will be exceedingly violent. Revelation 19:11\-21 describes the ultimate war with Christ, the conquering commander who judges and makes war “with justice” (v. 11\). It’s going to be bloody (v. 13\) and gory. The birds will eat the flesh of all those who oppose Him (v. 17\-18\). He has no compassion upon His enemies, whom He will conquer completely and consign to a “fiery lake of burning sulfur” (v. 20\). It is an error to say that God never supports a war. Jesus is not a pacifist. In a world filled with evil people, sometimes war is necessary to prevent even greater evil. If Hitler had not been defeated by World War II, how many more millions would have been killed? If the American Civil War had not been fought, how much longer would African\-Americans have had to suffer as slaves? War is a terrible thing. Some wars are more “just” than others, but war is always the result of sin (Romans 3:10\-18\). At the same time, Ecclesiastes 3:8 declares, “There is…a time to love and a time to hate, a time for war and a time for peace.” In a world filled with sin, hatred, and evil (Romans 3:10\-18\), war is inevitable. Christians should not desire war, but neither are Christians to oppose the government God has placed in authority over them (Romans 13:1\-4; 1 Peter 2:17\). The most important thing we can be doing in a time of war is to be praying for godly wisdom for our leaders, praying for the safety of our military, praying for quick resolution to conflicts, and praying for a minimum of casualties among civilians on both sides (Philippians 4:6\-7\).
What should be the focus of Christians on Thanksgiving?	Answer The original thanksgiving celebration was held by the Pilgrim settlers in Massachusetts during their second winter in America in December, 1621\. The first winter had killed 44 of the original 102 colonists. At one point their daily food ration was down to five kernels of corn apiece, but then an unexpected trading vessel arrived, swapping them beaver pelts for grain, providing for their severe need. The next summer’s crop brought hope, and Governor William Bradford decreed that December 13, 1621, be set aside as a day of feasting and prayer to show the gratitude of the colonists that they were still alive. These [Pilgrims](who-were-the-pilgrims.html), seeking religious freedom and opportunity in America, gave thanks to God for His provision for them in helping them find 20 acres of cleared land, for the fact that there were no hostile Native Americans in that area, for their newfound religious freedom, and for God’s provision of an interpreter to the Native Americans in Squanto. Along with the feasting and games involving the colonists and more than 80 Native Americans (who added to the feast by bringing wild turkeys and venison), prayers, sermons, and songs of praise were important in the celebration. Three days were spent in feasting and prayer. From that time forward, Thanksgiving has been celebrated as a day to give thanks to God for His gracious and sufficient provision. President Abraham Lincoln officially set aside the last Thursday of November, in 1863, “as a day of thanksgiving and praise to our beneficent Father.” In 1941, Congress ruled that after 1941, the fourth Thursday of November be observed as Thanksgiving Day and be a legal holiday. Scripturally, we find things related to the issue of thanksgiving nearly from cover to cover. Individuals offered up sacrifices out of gratitude in the book of Genesis. The Israelites sang a song of thanksgiving as they were delivered from Pharaoh’s army after the crossing of the Red Sea (Exodus 15\). Later, the Mosaic Law set aside three times each year when the Israelites were to gather together. All three of these times \[Unleavened Bread (also called the Feast of the Passover) (Exodus 12:15\-20\), Harvest or Pentecost (Leviticus 23:15\-21\), and the Feast of Ingathering or Tabernacles (Leviticus 23:33\-36\)] involved remembering God’s provision and grace. Harvest and Tabernacles took place specifically in relation to God’s provision in the harvest of various fruit trees and crops. The book of Psalms is packed full of songs of thanksgiving, both for God’s grace to the Israelite people as a whole through His mighty deeds, as well as for His individual graces to each of us. In the New Testament, there are repeated admonitions to give thanks to God. Thanksgiving is to always be a part of our prayers. Some of the most remembered passages on the giving of thanks are the following: "Rejoice always, pray without ceasing, in everything give thanks; for this is the will of God in Christ Jesus for you" (1 Thessalonians 5:16\-18, NKJV). "Be anxious for nothing, but in everything by prayer and supplication, with thanksgiving, let your requests be made known to God" (Philippians 4:6, NKJV). "Therefore I exhort first of all that supplications, prayers, intercessions, and giving of thanks be made for all men" (1 Timothy 2:1, NKJV). Of all of God’s gifts, the greatest one He has given is the gift of His Son, Jesus Christ. On the cross of Calvary, Jesus paid our sin debt, so a holy and just Judge could forgive us our sins and give us eternal life as a free gift. This gift is available to those who will call on Christ to save them from their sin in simple but sincere faith (John 3:16; Romans 3:19\-26; Romans 6:23; Romans 10:13; Ephesians 2:8\-10\). For this gift of His Son, the gift which meets our greatest need, the apostle Paul says, "Thanks be to God for his indescribable gift!" (2 Corinthians 9:15\). We, like the Pilgrims, have a choice. In life there will always be those things that we can complain about (the Pilgrims had lost many loved ones), but there will also be much to be thankful for. As our society becomes increasingly secular, the actual “giving of thanks to God” during our annual Thanksgiving holiday is being overlooked, leaving only the feasting. May God grant that He may find us grateful every day for all of His gifts, spiritual and material. God is good, and every good gift comes from Him (James 1:17\). For those who know Christ, God also works everything together for good, even events we would not necessarily consider good (Romans 8:28\-30\). May He find us to be His grateful children.
What sort of New Year’s resolution should a Christian make?	Answer The practice of making New Year’s resolutions goes back over 3,000 years to the ancient Babylonians. There is just something about the start of a new year that gives us the feeling of a fresh start and a new beginning. In reality, there is no difference between December 31 and January 1\. Nothing mystical occurs at midnight on December 31\. The Bible does not speak for or against the concept of New Year’s resolutions. However, if a Christian determines to make a New Year’s resolution, what kind of resolution should he or she make? Common New Year’s resolutions are commitments to quit smoking, to stop drinking, to manage money more wisely, and to spend more time with family. By far, the most common New Year’s resolution is to lose weight, in conjunction with exercising more and eating more healthily. These are all good goals to set. However, 1 Timothy 4:8 instructs us to keep exercise in perspective: “For physical training is of some value, but godliness has value for all things, holding promise for both the present life and the life to come.” The vast majority of New Year’s resolutions, even among Christians, are in relation to physical things. This should not be. Many Christians make New Year’s resolutions to pray more, to read the Bible every day, and to attend church more regularly. These are fantastic goals. However, these New Year’s resolutions fail just as often as the non\-spiritual resolutions, because there is no power in a New Year’s resolution. Resolving to start or stop doing a certain activity has no value unless you have the proper motivation for stopping or starting that activity. For example, why do you want to read the Bible every day? Is it to honor God and grow spiritually, or is it because you have just heard that it is a good thing to do? Why do you want to lose weight? Is it to honor God with your body, or is it for vanity, to honor yourself? Philippians 4:13 tells us, “I can do everything through Him who gives me strength.” John 15:5 declares, “I am the vine; you are the branches. If a man remains in me and I in him, he will bear much fruit; apart from me you can do nothing.” If God is the center of your New Year’s resolution, it has chance for success, depending on your commitment to it. If it is God’s will for something to be fulfilled, He will enable you to fulfill it. If a resolution is not God\-honoring and/or is not in agreement with God’s Word, we will not receive God’s help in fulfilling the resolution. So, what sort of New Year’s resolution should a Christian make? Here are some suggestions: (1\) pray to the Lord for wisdom (James 1:5\) regarding what resolutions, if any, He would have you make; (2\) pray for wisdom as to how to fulfill the goals God gives you; (3\) rely on God’s strength to help you; (4\) find an accountability partner who will help you and encourage you; (5\) don’t become discouraged with occasional failures; instead, allow them to motivate you further; (6\) don’t become proud or vain, but give God the glory. Psalm 37:5\-6 says, “Commit your way to the LORD; trust in him and he will do this: He will make your righteousness shine like the dawn, the justice of your cause like the noonday sun.”
Summary of the Book of Deuteronomy	Author: Moses wrote the Book of Deuteronomy, which is in fact a collection of his sermons to Israel just before they crossed the Jordan. “These are the words which Moses spoke” (1:1\). Someone else (Joshua, perhaps) may have written the last chapter. Full article: [Who wrote the book of Deuteronomy? Who was the author of Deuteronomy?](who-wrote-the-book-of-Deuteronomy.html) Date of Writing: These sermons were given during the 40\-day period prior to Israel’s entering the Promised Land. The first sermon was delivered on the 1st day of the 11th month (1:3\), and the Israelites crossed the Jordan 70 days later, on the 10th day of the 1st month (Joshua 4:19\). Subtract 30 days of mourning after Moses’ death (Deuteronomy 34:8\), and we’re left with 40 days. The year was 1406 B.C. Purpose of Writing: A new generation of Israelites was about to enter the Promised Land. This multitude had not experienced the miracle at the Red Sea or heard the law given at Sinai, and they were about to enter a new land with many dangers and temptations. The book of Deuteronomy was given to remind them of God’s law and God’s power. Key Verses: “Do not add to what I command you and do not subtract from it, but keep the commands of the LORD your God that I give you.” (Deuteronomy 4:2\) “Hear, O Israel: The LORD our God, the LORD is one. Love the LORD your God with all your heart and with all your soul and with all your strength. These commandments that I give you today are to be upon your hearts. Impress them on your children. Talk about them when you sit at home and when you walk along the road, when you lie down and when you get up.” (Deuteronomy 6:4\-7\) “He said to them, ‘Take to heart all the words I have solemnly declared to you this day, so that you may command your children to obey carefully all the words of this law. They are not just idle words for you—they are your life. By them you will live long in the land you are crossing the Jordan to possess.” (Deuteronomy 32:46\-47\) Brief Summary: The Israelites are commanded to remember four things: God’s faithfulness, God’s holiness, God’s blessings, and God’s warnings. The first three chapters recap the trip from Egypt to their current location, Moab. Chapter 4 is a call to obedience, to be faithful to the God who was faithful to them. Chapters 5 through 26 are a repetition of the Law. The Ten Commandments, the laws concerning sacrifices and specials days, and the rest of the laws are given to the new generation. Blessings are promised to those who obey (5:29; 6:17\-19; 11:13\-15\), and famine is promised to those who break the Law (11:16\-17\). The theme of blessing and cursing is continued in chapters 27\-30\. This portion of the book ends with a clear choice set before Israel: “I have set before you life and death, blessing and cursing.” God’s desire for His people is found in what He recommends: “choose life” (30:19\). In the final chapters, Moses encourages the people; commissions his replacement, Joshua; records a song; and gives a final blessing to each of the tribes of Israel. Chapter 34 relates the circumstances of Moses’ death. He climbed Mt. Pisgah, where the Lord showed him the Promised Land that he could not enter. At 120 years old, but still with good eyesight and the strength of youth, Moses died in the presence of the Lord. The book of Deuteronomy ends with a short obituary on this great prophet. Foreshadowings: Many New Testament themes are present in the Book of Deuteronomy. The foremost among them is the necessity of keeping perfectly the Mosaic Law and the impossibility of doing so. The endless sacrifices necessary to atone for the sins of the people—who continually transgressed the Law—would find their fulfillment in the final “once for all” sacrifice of Christ (Hebrews 10:10\). Because of His atoning work on the cross, we would need no further sacrifices for sin. God’s choosing of the Israelites as His special people foreshadows His choosing of those who would believe in Christ (1 Peter 2:9\). In Deuteronomy 18:15\-19, Moses prophesies of another prophet—the ultimate Prophet to come who is the Messiah. Like Moses, He would receive and preach divine revelation and He would lead His people (John 6:14; 7:40\). Practical Application: The book of Deuteronomy underscores the importance of God’s Word. It is a vital part of our lives. Although we are no longer under the Old Testament law, we are still responsible to submit to the will of God in our lives. Simple obedience brings blessing, and sin has its own consequences. None of us is “above the law.” Even Moses, the leader and prophet chosen by God, was required to obey. The reason that he was not allowed to enter the Promised Land was that he disobeyed the Lord’s clear command (Numbers 20:13\). During the time of His testing in the wilderness, Jesus quoted from the book of Deuteronomy three times (Matthew 4\). In so doing, Jesus illustrated for us the necessity of hiding God’s Word in our hearts that we might not sin against Him (Psalm 119:11\). As Israel remembered God’s faithfulness, so should we. The crossing of the Red Sea, the holy presence at Sinai, and the blessing of manna in the desert should be an encouragement to us as well. A great way to keep going forward is to take some time to look back and see what God has done. We also have a beautiful picture in Deuteronomy of a loving God Who desires a relationship with His children. The Lord names love as the reason that He brought Israel out of Egypt “with a mighty hand” and redeemed them (Deuteronomy 7:7\-9\). What a wonderful thing to be free from the bondage of sin and loved by an all\-powerful God!
Summary of the Book of Genesis	Author: The author of the Book of Genesis is not identified. Traditionally, the author has always been assumed to have been Moses. There is no conclusive reason to deny the Mosaic authorship of Genesis. Full article: [Who wrote the book of Genesis? Who was the author of Genesis?](who-wrote-the-book-of-Genesis.html) Date of Writing: The Book of Genesis does not state when it was written. The date of authorship is likely between 1440 and 1400 B.C., between the time Moses led the Israelites out of Egypt and his death. Full article: [When was Genesis written?](when-was-Genesis-written.html) Purpose of Writing: The Book of Genesis has sometimes been called the "seed\-plot" of the entire Bible. Most of the major doctrines in the Bible are introduced in "seed" form in the Book of Genesis. Along with the fall of man, God’s promise of salvation or redemption is recorded (Genesis 3:15\). The doctrines of creation, imputation of sin, justification, atonement, depravity, wrath, grace, sovereignty, responsibility, and many more are all addressed in this book of origins called Genesis. Many of the great questions of life are answered in Genesis. (1\) Where did I come from? (God created us \- Genesis 1:1\) (2\) Why am I here? (we are here to have a relationship with God \- Genesis 15:6\) (3\) Where am I going? (we have a destination after death \- Genesis 25:8\). Genesis appeals to the scientist, the historian, the theologian, the housewife, the farmer, the traveler, and the man or woman of God. It is a fitting beginning for God’s story of His plan for mankind, the Bible. Key Verses: Genesis 1:1, "In the beginning God created the heavens and the earth." Genesis 3:15, "And I will put enmity between you and the woman, and between your offspring and hers; he will crush your head, and you will strike his heel." Genesis 12:2\-3, "I will make you into a great nation and I will bless you; I will make your name great, and you will be a blessing. I will bless those who bless you, and whoever curses you I will curse; and all peoples on earth will be blessed through you." Genesis 50:20, "You intended to harm me, but God intended it for good to accomplish what is now being done, the saving of many lives." Brief Summary: The Book of Genesis can be divided into two sections: Primitive History and Patriarchal History. Primitive history records (1\) Creation (Genesis chapters 1\-2\); (2\) the Fall of man (Genesis chapters 3\-5\); (3\) the Flood (Genesis chapters 6\-9\); and (4\) the dispersion (Genesis chapters 10\-11\). Patriarchal history records the lives of four great men: (1\) Abraham (Genesis 12\-25:8\); (2\) Isaac (Genesis 21:1\-35\-29\); (3\) Jacob (Genesis 25:21\-50:14\); and (4\) Joseph (Genesis 30:22\-50:26\). God created a universe that was good and free from sin. God created humanity to have a personal relationship with Him. Adam and Eve sinned and thereby brought evil and death into the world. Evil increased steadily in the world until there was only one family in which God found anything good. God sent the Flood to wipe out evil, but delivered Noah and his family along with the animals in the Ark. After the Flood, humanity began again to multiply and spread throughout the world. God chose Abraham, through whom He would create a chosen people and eventually the promised Messiah. The chosen line was passed on to Abraham’s son Isaac, and then to Isaac’s son Jacob. God changed Jacob’s name to Israel, and his twelve sons became the ancestors of the twelve tribes of Israel. In His sovereignty, God had Jacob’s son Joseph sent to Egypt by the despicable actions of Joseph’s brothers. This act, intended for evil by the brothers, was intended for good by God and eventually resulted in Jacob and his family being saved from a devastating famine by Joseph, who had risen to great power in Egypt. Foreshadowings: Many New Testament themes have their roots in Genesis. Jesus Christ is the Seed of the woman who will destroy Satan’s power (Gen. 3:15\). As with Joseph, God’s plan for the good of mankind through the sacrifice of His Son was intended for good, even though those who crucified Jesus intended it for evil. Noah and his family are the first of many remnants pictured in the Bible. Despite overwhelming odds and difficult circumstances, God always preserves a remnant of the faithful for Himself. The remnant of Israelites returned to Jerusalem after the Babylonian captivity; God preserved a remnant through all the persecutions described in Isaiah and Jeremiah; a remnant of 7,000 priests were hidden from the wrath of Jezebel; God promises that a remnant of Jews will one day embrace their true Messiah (Romans 11\). The faith displayed by Abraham would be the gift of God and the basis of salvation for both Jew and Gentile (Ephesians 2:8\-9; Hebrews 11\). Practical Application: The overriding theme of Genesis is God’s eternal existence and His creation of the world. There is no effort on the part of the author to defend the existence of God; he simply states that God is, always was, and always will be, almighty over all. In the same way, we have confidence in the truths of Genesis, despite the claims of those who would deny them. All people, regardless of culture, nationality or language, are accountable to the Creator. But because of sin, introduced into the world at the Fall, we are separated from Him. But through one small nation, Israel, God’s redemptive plan for mankind was revealed and made available to all. We rejoice in that plan. God created the universe, the earth, and every living being. We can trust Him to handle the concerns in our lives. God can take a hopeless situation, e.g. Abraham and Sarah being childless, and do amazing things if we will simply trust and obey. Terrible and unjust things may happen in our lives, as with Joseph, but God will always bring about a greater good if we have faith in Him and His sovereign plan. “And we know that all things work together for good to them that love God, to them who are the called according to his purpose” (Romans 8:28\).
Summary of the Book of Exodus	Author: Moses was the author of the Book of Exodus (Exodus 17:14; 24:4\-7; 34:27\). Full article: [Who wrote the book of Exodus? Who was the author of Exodus?](who-wrote-the-book-of-Exodus.html) Date of Writing: The Book of Exodus was written between 1440 and 1400 B.C. Full article: [When was Exodus written?](when-was-Exodus-written.html) Purpose of Writing: The word “exodus” means departure. In God’s timing, the exodus of the Israelites from Egypt marked the end of a period of oppression for Abraham’s descendants (Genesis 15:13\), and the beginning of the fulfillment of the covenant promise to Abraham that his descendants would not only live in the Promised Land, but would also multiply and become a great nation (Genesis 12:1\-3, 7\). The purpose of the book may be expressed as tracing the rapid growth of Jacob’s descendants from Egypt to the establishment of the theocratic nation in their Promised Land. Key Verses: Exodus 1:8, "Then a new king, who did not know about Joseph, came to power in Egypt." Exodus 2:24\-25, "God heard their groaning and he remembered his covenant with Abraham, with Isaac and with Jacob. So God looked on the Israelites and was concerned about them." Exodus 12:27, "'It is the Passover sacrifice to the LORD, who passed over the houses of the Israelites in Egypt and spared our homes when he struck down the Egyptians.' Then the people bowed down and worshiped." Exodus 20:2\-3, "I am the LORD your God, who brought you out of Egypt, out of the land of slavery. You shall have no other gods before me." Brief Summary: Exodus begins where Genesis leaves off as God deals with His chosen people, the Jews. It traces the events from the time Israel entered Egypt as guests of Joseph, who was powerful in Egypt, until they were eventually delivered from the cruel bondage of slavery into which they had been brought by "...a new king...which knew not Joseph" (Exodus 1:8\). Chapters 1\-14 describe the conditions of oppression of the Jews under Pharaoh, the rise of Moses as their deliverer, the plagues God brought upon Egypt for the refusal of their leader to submit to Him, and the departure from Egypt. God’s sovereign and powerful hand is seen in the miracles of the plagues—ending with the plague of death of the firstborn and the institution of the first Passover—the deliverance of the Israelites, the parting of the Red Sea, and the destruction of the Egyptian army. The middle portion of Exodus is dedicated to the wandering in the wilderness and the miraculous provision by God for His people. But even though He gave them bread from heaven, sweet water from bitter, water from a rock, victory over those who would destroy them, His Law written on tablets of stone by His own hand, and His presence in the form of pillars of fire and cloud, the people continually grumbled and rebelled against Him. The last third of the book describes the construction of the Ark of the Covenant and the plan for the Tabernacle with its various sacrifices, altars, furniture, ceremonies, and forms of worship. Foreshadowings: The numerous sacrifices required of the Israelites were a picture of the ultimate sacrifice, the Passover Lamb of God, Jesus Christ. The night of the last plague on Egypt, an unblemished lamb was killed and its blood applied to the doorposts of the houses of God’s people, protecting them from the angel of death. This foreshadowed Jesus, the Lamb of God without spot or blemish (1 Peter 1:19\), whose blood applied to us ensures eternal life. Among the symbolic presentations of Christ in the book of Exodus is the story of the water from the rock in Exodus 17:6\. Just as Moses struck the rock to provide life\-giving water for the people to drink, so did God strike the Rock of our salvation, crucifying Him for our sin, and from the Rock came the gift of living water (John 4:10\). The provision of manna in the wilderness is a perfect picture of Christ, the Bread of Life (John 6:48\), provided by God to give us life. Practical Application: The Mosaic Law was given in part to show mankind that they were incapable of keeping it. We are unable to please God by law\-keeping; therefore, Paul exhorts us to “put our faith in Christ Jesus that we may be justified by faith in Christ and not by observing the law, because by observing the law no one will be justified” (Galatians 2:16\). God’s provision for the Israelites, from deliverance from captivity to the [manna](what-was-manna.html) and [quail](quail-in-the-Bible.html) in the wilderness, are clear indications of His gracious provision for His people. God has promised to supply all our needs. “God, who has called you into fellowship with his Son Jesus Christ our Lord, is faithful” (1 Corinthians 1:9\). We are to trust in the Lord, for He can deliver us from anything. But God does not allow sin to go unpunished forever. As a result, we can trust Him in His retribution and justice. When God removes us from a bad situation, we should not seek to go back. When God makes demands of us, He expects us to comply, but at the same time He provides grace and mercy because He knows that, on our own, we will not be able to fully obey.
Summary of the Book of Leviticus	Author: Moses was the author of the Book of Leviticus. Full article: [Who wrote the book of Leviticus? Who was the author of Leviticus?](who-wrote-the-book-of-Leviticus.html) Date of Writing: The Book of Leviticus was written between 1440 and 1400 B.C. Full article: [When was Leviticus written?](when-was-Leviticus-written.html) Purpose of Writing: Because the Israelites had been held captive in Egypt for 400 years, the concept of God had been distorted by the polytheistic, pagan Egyptians. The purpose of Leviticus is to provide instruction and laws to guide a sinful, yet redeemed people in their relationship with a holy God. There is an emphasis in Leviticus on the need for personal holiness in response to a holy God. Sin must be atoned for through the offering of proper sacrifices (chapters 8\-10\). Other topics covered in the book are diets (clean and unclean foods), childbirth, and diseases which are carefully regulated (chapters 11\-15\). Chapter 16 describes the Day of Atonement when an annual sacrifice is made for the cumulative sin of the people. Furthermore, the people of God are to be circumspect in their personal, moral, and social living, in contrast to the then\-current practices of the heathen roundabout them (chapters 17\-22\). Key Verses: Leviticus 1:4, "He is to lay his hand on the head of the burnt offering, and it will be accepted on his behalf to make atonement for him." Leviticus 17:11, "For the life of a creature is in the blood, and I have given it to you to make atonement for yourselves on the altar; it is the blood that makes atonement for one’s life." Leviticus 19:18, "'Do not seek revenge or bear a grudge against one of your people, but love your neighbor as yourself. I am the LORD." Brief Summary: Chapters 1–7 outline the offerings required of both the laity and the priesthood. Chapters 8–10 describe the consecration of Aaron and his sons to the priesthood. Chapters 11–16 are the prescriptions for various types of uncleanness. The final 10 chapters are God’s guidelines to His people for practical holiness. Various feasts were instituted in the people’s worship of God, convened and practiced according to God’s laws. Blessings or curses would accompany either the keeping or neglect of God’s commandments (chapter 26\). Vows to the Lord are covered in chapter 27\. The primary theme of Leviticus is holiness. God’s demand for holiness in His people is based on His own holy nature. A corresponding theme is that of atonement. Holiness must be maintained before God, and holiness can only be attained through a proper atonement. Foreshadowings: Much of the ritualistic practices of worship picture in many ways the person and work of our Savior, the Lord Jesus Christ. Hebrews 10 tells us that the Mosaic Law is “only a shadow of the good things that are coming” by which is meant that the daily sacrifices offered by the priests for the sin of the people were a representation of the ultimate Sacrifice—Jesus Christ, whose sacrifice would be once for all time for those who would believe in Him. The holiness imparted temporarily by the Law would one day be replaced by the absolute attainment of holiness when Christians exchanged their sin for the righteousness of Christ (2 Corinthians 5:21\). Practical Application: God takes His holiness very seriously, and so should we. The trend in the postmodern church is to create God in our own image, giving Him the attributes we would like Him to have instead of the ones His Word describes. God’s utter holiness, His transcendent splendor, and His “unapproachable light” (1 Timothy 6:16\) are foreign concepts to many Christians. We are called to walk in the Light and to put away the darkness in our lives so that we may be pleasing in His sight. A holy God cannot tolerate blatant, unashamed sin in His people and His holiness requires Him to punish it. We dare not be flippant in our attitudes toward sin or God’s loathing of it, nor should we make light of it in any way. Praise the Lord that because of Jesus’ death on our behalf, we no longer have to offer animal sacrifices. Leviticus is all about substitution. The death of the animals was a substitute penalty for those who have sinned. In the same way, but infinitely better, the sacrifice of Jesus on the cross was the substitute for our sins. Now we can stand before a God of utter holiness without fear because He sees in us the righteousness of Christ.
Summary of the Book of Numbers	Author: Moses was the author of the Book of Numbers. Full article: [Who wrote the book of Numbers? Who was the author of Numbers?](who-wrote-the-book-of-Numbers.html) Date of Writing: The Book of Numbers was written between 1440 and 1400 B.C. Full article: [When was Numbers written?](when-was-Numbers-written.html) Purpose of Writing: The message of the Book of Numbers is universal and timeless. It reminds believers of the spiritual warfare in which they are engaged, for Numbers is the book of the service and walk of God’s people. The Book of Numbers essentially bridges the gap between the Israelites receiving the Law (Exodus and Leviticus) and preparing them to enter the Promised Land (Deuteronomy and Joshua). Key Verses: Numbers 6:24\-26, "The LORD bless you and keep you; the LORD make his face shine upon you and be gracious to you; the LORD turn his face toward you and give you peace." Numbers 12:6\-8, "When a prophet of the LORD is among you, I reveal myself to him in visions, I speak to him in dreams. But this is not true of my servant Moses; he is faithful in all my house. With him I speak face to face, clearly and not in riddles; he sees the form of the LORD. Why then were you not afraid to speak against my servant Moses?" Numbers 14:30\-34, "Not one of you will enter the land I swore with uplifted hand to make your home, except Caleb son of Jephunneh and Joshua son of Nun. As for your children that you said would be taken as plunder, I will bring them in to enjoy the land you have rejected. But you — your bodies will fall in this desert. Your children will be shepherds here for forty years, suffering for your unfaithfulness, until the last of your bodies lies in the desert. For forty years — one year for each of the forty days you explored the land — you will suffer for your sins and know what it is like to have me against you.'" Brief Summary: Most of the events of the Book of Numbers take place in the wilderness, primarily between the second and fortieth years of the wandering of the Israelites. The first 25 chapters of the book chronicle the experiences of the first generation of Israel in the wilderness, while the rest of the book describes the experiences of the second generation. The theme of obedience and rebellion followed by repentance and blessing runs through the entire book, as well as the entire Old Testament. The theme of the holiness of God is continued from the book of Leviticus into the book of Numbers, which reveals God’s instruction and preparation of His people to enter the Promised Land of Canaan. The importance of the Book of Numbers is indicated by its being referred to in the New Testament many times. The Holy Spirit called special attention to Numbers in 1 Corinthians 10:1\-12\. The words "all these things happened to them for examples" refers to the sin of the Israelites and God’s displeasure with them. In Romans 11:22, Paul speaks about the "goodness and severity of God." That, in a nutshell, is the message of Numbers. The severity of God is seen in the death of the rebellious generation in the wilderness, those who never entered the Promised Land. The goodness of God is realized in the new generation. God protected, preserved, and provided for these people until they possessed the land. This reminds us of the justice and love of God, which are always in sovereign harmony. Foreshadowings: God’s demand for holiness in His people is completely and finally satisfied in Jesus Christ, who came to fulfill the Law on our behalf (Matthew 5:17\). The concept of the promised Messiah pervades the book. The story in chapter 19 of the sacrifice of the red heifer “without defect or blemish” prefigures Christ, the Lamb of God without spot or blemish who was sacrificed for our sins. The image of the bronze snake lifted up on the pole to provide physical healing (chapter 21\) also prefigures the lifting up of Christ, either upon the cross, or in the ministry of the Word, that whoever looks to Him by faith may have spiritual healing. In chapter 24, Balaam’s fourth oracle speaks of the star and the scepter who is to rise out of Jacob. Here is a prophecy of Christ who is called the "morning star" in Revelation 22:16 for His glory, brightness, and splendor, and for the light that comes by Him. He may also be called a scepter, that is, a scepter bearer, because of his royalty. He not only has the name of a king, but has a kingdom, and rules with a scepter of grace, mercy, and righteousness. Practical Application: A major theological theme developed in the New Testament from Numbers is that sin and unbelief, especially rebellion, reap the judgment of God. First Corinthians specifically says—and Hebrews 3:7— 4:13 strongly implies— that these events were written as examples for believers to observe and avoid. We are not to “set our hearts on evil things” (1 Corinthians 10:6\), or be sexually immoral (1 Corinthians 10:8\) or put God to the test (1 Corinthians 10:9\) or gripe and complain (1 Corinthians 10:10\). Just as the Israelites wandered in the wilderness 40 years because of their rebellion, so too does God sometimes allow us to wander away from Him and suffer loneliness and lack of blessings when we rebel against Him. But God is faithful and just, and just as He restored the Israelites to their rightful place in His heart, He will always restore Christians to the place of blessing and intimate fellowship with Him if we repent and return to Him (1 John 1:9\).
Summary of the Book of Judges	Author: The Book of Judges does not specifically name its author. The tradition is that the Prophet Samuel was the author of Judges. Internal evidence indicates that the author of Judges lived shortly after the period of the Judges. Samuel fits this qualification. Full article: [Who wrote the book of Judges? Who was the author of Judges?](who-wrote-the-book-of-Judges.html) Date of Writing: The Book of Judges was likely written between 1045 and 1000 B.C. Purpose of Writing: The Book of Judges can be divided into two sections: 1\) Chapters 1\-16 which gives an account of the wars of deliverance beginning with the Israelites' defeat of the Canaanites and ending with the defeat of the Philistines and the death of Samson; 2\) Chapters 17\-21 which is referred to as an appendix and does not relate to the previous chapters. These chapters are noted as a time “when there was no king in Israel (Judges 17:6; 18:1; 19:1; 21:25\).” Key Verses: Judges 2:16\-19: "Then the LORD raised up judges, who saved them out of the hands of these raiders. Yet they would not listen to their judges but prostituted themselves to other gods and worshiped them. Unlike their fathers, they quickly turned from the way in which their fathers had walked, the way of obedience to the LORD’s commands. Whenever the LORD raised up a judge for them, he was with the judge and saved them out of the hands of their enemies as long as the judge lived; for the LORD had compassion on them as they groaned under those who oppressed and afflicted them. But when the judge died, the people returned to ways even more corrupt than those of their fathers, following other gods and serving and worshiping them. They refused to give up their evil practices and stubborn ways." Judges 10:15: “But the Israelites said to the LORD, 'We have sinned. Do with us whatever you think best, but please rescue us now.'” Judges 21:25: “In those days Israel had no king; everyone did as he saw fit.” Brief Summary: The Book of Judges covers about 330 years of Israel’s history (c. 1383 BC to c. 1052 BC) and is a tragic account of how Yahweh \[God] was taken for granted by His children year after year, century after century. Judges is a sad contrast to the book of Joshua which chronicles the blessings God bestowed on the Israelites for their obedience in conquering the land. In Judges, they were disobedient and idolatrous, leading to their many defeats. Yet God has never failed to open His arms in love to His people whenever they repent from their wicked ways and call upon His name (Judges 2:18\). Through the twelve judges of Israel, God honored His promise to Abraham to protect and bless his offspring (Genesis 12:2\-3\). After the death of Joshua and his contemporaries, the Israelites returned to serving Baal and Ashtaroth. God allowed the Israelites to suffer the consequences of worshiping false gods. It was then that the people of God would cry out to Yahweh for help. God sent His children judges to lead them in righteous living. But time after time they would turn their backs on God and return to their lives of wickedness. However, keeping His part of the covenant with Abraham, God would save His people from their oppressors throughout the 480\-year span of the Book of Judges. Probably the most notable judge was the 12th judge, Samson, who came to lead the Israelites after a 40\-year captivity under the rule of the ruthless Philistines. Samson led God’s people to victory over the Philistines where he lost his own life after 20 years as judge of Israel. Foreshadowings: The announcement to Samson’s mother that she would bear a son to lead Israel is a foreshadowing of the announcement to Mary of the birth of the Messiah. God sent His Angel to both women and told them they would “conceive and bear a son” (Judges 13:7; Luke 1:31\) who would lead God’s people. God’s compassionate delivery of His people despite their sin and rejection of Him presents a picture of Christ on the cross. Jesus died to deliver His people—all who would ever believe in Him—from their sin. Although most of those who followed Him during His ministry would eventually fall away and reject Him, still He remained faithful to His promise and went to the cross to die for us. Practical Application: Disobedience always brings judgment. The Israelites present a perfect example of what we are not to do. Instead of learning from experience that God will always punish rebellion against Him, they continued to disobey and suffer God’s displeasure and discipline. If we continue in disobedience, we invite God’s discipline, not because He enjoys our suffering, but “because the Lord disciplines those he loves, and he punishes everyone he accepts as a son" (Hebrews 12:6\). The Book of Judges is a testament to God’s faithfulness. Even “if we are faithless, He will remain faithful” (2 Timothy 2:13\). Though we may be unfaithful to Him, as the Israelites were, still He is faithful to save us and preserve us (1 Thessalonians 5:24\) and to forgive us when we seek forgiveness (1 John 1:9\). “He will keep you strong to the end, so that you will be blameless on the day of our Lord Jesus Christ. God, who has called you into fellowship with his Son Jesus Christ our Lord, is faithful” (1 Corinthians 1:8\-9\).
Summary of the Book of Ruth	Author: The Book of Ruth does not specifically name its author. The tradition is that the Book of Ruth was written by the Prophet Samuel. Full article: [Who wrote the book of Ruth? Who was the author of Ruth?](who-wrote-the-book-of-Ruth.html) Date of Writing: The exact date the Book of Ruth was written is uncertain. However, a reasonable view is between 1030 and 1010 BC. Purpose of Writing: The Book of Ruth was written to the Israelites. It teaches that genuine love at times may require uncompromising sacrifice. Regardless of our lot in life, we can live according to the precepts of God. Genuine love and kindness will be rewarded. God abundantly blesses those who seek to live obedient lives. Obedient living does not allow for "accidents" in God’s plan. God extends mercy to the merciful. Key Verses: Ruth 1:16, "But Ruth replied, 'don’t urge me to leave you or to turn back from you. Where you go I will go, and where you stay I will stay. Your people will be my people and your God my God.'" Ruth 3:9, "'Who are you?' he asked. 'I am your servant Ruth,' she said. ’spread the corner of your garment over me, since you are a kinsman\-redeemer.'" Ruth 4:17, "The women living there said, 'Naomi has a son.' And they named him Obed. He was the father of Jesse, the father of David." Brief Summary: The setting for the Book of Ruth begins in the heathen country of Moab, a region northeast of the Dead Sea, but then moves to Bethlehem. This true account takes place during the dismal days of failure and rebellion of the Israelites, called the period of the Judges. A famine forces [Elimelech](Elimelech-in-the-Bible.html) and his wife, [Naomi](Naomi-in-the-Bible.html), from their Israelite home to the country of Moab. Elimelech dies and Naomi is left with her two sons, who soon marry two Moabite girls, Orpah and Ruth. Later both of the sons die, and Naomi is left alone with Orpah and Ruth in a strange land. Orpah returns to her parents, but Ruth determines to stay with Naomi as they journey to Bethlehem. This story of love and devotion tells of Ruth’s eventual marriage to a wealthy man named Boaz, by whom she bears a son, Obed, who becomes the grandfather of David and the ancestor of Jesus. Obedience brings Ruth into the privileged lineage of Christ. Foreshadowings: A major theme of the Book of Ruth is that of the kinsman\-redeemer. Boaz, a relative of Naomi on her husband’s side, acted upon his duty as outlined in the Mosaic Law to redeem an impoverished relative from his or her circumstances (Lev. 25:47\-49\). This scenario is repeated by Christ, who redeems us, the spiritually impoverished, from the slavery of sin. Our heavenly Father sent His own Son to the cross so that we might become children of God and brothers and sisters of Christ. By being our Redeemer, He makes us His kinsmen. Practical Application: The sovereignty of our great God is clearly seen in the story of Ruth. He guided her every step of the way to become His child and fulfill His plan for her to become an ancestor of Jesus Christ (Matthew 1:5\). In the same way, we have assurance that God has a plan for each of us. Just as Naomi and Ruth trusted Him to provide for them, so should we. We see in Ruth an example of the virtuous woman of Proverbs 31\. In addition to being devoted to her family (Ruth 1:15\-18; Proverbs 31:10\-12\) and faithfully dependent upon God (Ruth 2:12; Proverbs 31:30\), we see in Ruth a woman of godly speech. Her words are loving, kind and respectful, both to Naomi and to Boaz. The virtuous woman of Proverbs 31 “opens her mouth with wisdom, and on her tongue is the law of kindness” (v. 26\). We could search far and wide to find a woman today as worthy of being our role model as Ruth.
Summary of the Book of 1 Samuel	Author: The author is anonymous. We know that Samuel wrote a book (1 Samuel 10:25\), and it is very possible that he wrote part of this book as well. Other possible contributors to 1 Samuel are the prophets/historians Nathan and Gad (1 Chronicles 29:29\). Full article: [Who wrote the book of 1 Samuel? Who was the author of 1 Samuel?](who-wrote-the-book-of-1-Samuel.html) Date of Writing: Originally, the books of 1 and 2 Samuel were one book. The translators of the Septuagint separated them, and we have retained that separation ever since. The events of 1 Samuel span approximately 100 years, from c. 1100 B.C. to c. 1000 B.C. The events of 2 Samuel cover another 40 years. The date of writing, then, would be sometime after 960 B.C. Purpose of Writing: First Samuel records the history of Israel in the land of Canaan as they move from the rule of judges to being a unified nation under kings. Samuel emerges as the last judge, and he anoints the first two kings, Saul and David. Key Verses: “But when they said, ‘Give us a king to lead us,’ this displeased Samuel; so he prayed to the LORD. And the LORD told him: ‘Listen to all that the people are saying to you; it is not you they have rejected, but they have rejected me as their king’” (1 Samuel 8:6\-7\). “’You acted foolishly,’ Samuel said. ‘You have not kept the command the LORD your God gave you; if you had, he would have established your kingdom over Israel for all time. But now your kingdom will not endure; the LORD has sought out a man after his own heart and appointed him leader of his people, because you have not kept the LORD’s command’” (1 Samuel 13:13\-14\). “But Samuel replied: ‘Does the LORD delight in burnt offerings and sacrifices as much as in obeying the voice of the LORD? To obey is better than sacrifice, and to heed is better than the fat of rams. For rebellion is like the sin of divination, and arrogance like the evil of idolatry. Because you have rejected the word of the LORD, he has rejected you as king’" (1 Samuel 15:22\-23\). Brief Summary: The book of 1 Samuel can be neatly divided into two sections: the life of Samuel (chapters 1\-12\) and the life of Saul (chapters 13\-31\). The book starts with the miraculous birth of Samuel in answer to his mother’s earnest prayer. As a child, Samuel lived and served in the temple. God singled him out as a prophet (3:19\-21\), and the child’s first prophecy was one of judgment on the corrupt priests. The Israelites go to war with their perennial enemies, the Philistines. The Philistines capture the ark of the covenant and are in temporary possession of it, but when the Lord sends judgment, the Philistines return the ark. Samuel calls Israel to repentance (7:3\-6\) and then to victory over the Philistines. The people of Israel, wanting to be like other nations, desire a king. Samuel is displeased by their demands, but the Lord tells him that it is not Samuel’s leadership they are rejecting, but His own. After warning the people of what having a king would mean, Samuel anoints a Benjamite named Saul, who is crowned in Mizpah (10:17\-25\). Saul enjoys initial success, defeating the Ammonites in battle (chapter 11\). But then he makes a series of missteps: he presumptuously offers a sacrifice (chapter 13\), he makes a foolish vow at the expense of his son Jonathan (chapter 14\), and he disobeys the Lord’s direct command (chapter 15\). As a result of Saul’s rebellion, God chooses another to take Saul’s place. Meanwhile, God removes His blessing from Saul, and an evil spirit begins goading Saul toward madness (16:14\). Samuel travels to Bethlehem to anoint a youth named David as the next king (chapter 16\). Later, David has his famous confrontation with Goliath the Philistine and becomes a national hero (chapter 17\). David serves in Saul’s court, marries Saul’s daughter, and is befriended by Saul’s son. Saul himself grows jealous of David’s success and popularity, and he attempts to kill David. David flees, and so begins an extraordinary period of adventure, intrigue, and romance. With supernatural aid, David narrowly but consistently eludes the bloodthirsty Saul (chapters 19\-26\). Through it all, David maintains his integrity and his friendship with Jonathan. Near the end of the book, Samuel has died, and Saul is a lost man. On the eve of a battle with Philistia, Saul seeks for answers. Having rejected God, he finds no help from heaven, and he seeks counsel from a medium instead. During the seance, Samuel’s spirit rises from the dead to give one last prophecy: Saul would die in battle the next day. The prophecy is fulfilled; Saul’s three sons, including Jonathan, fall in battle, and Saul commits suicide. Foreshadowings: The prayer of Hannah in 1 Samuel 2:1\-10 makes several prophetic references to Christ. She extols God as her Rock (v. 2\), and we know from the gospel accounts that Jesus is the Rock upon whom we should build our spiritual houses. Paul refers to Jesus as the “rock of offense” to the Jews (Romans 9:33\). Christ is called the “spiritual Rock” who provided spiritual drink to the Israelites in the wilderness just as He provides “living water” to our souls (1 Corinthians 10:4; John 4:10\). Hannah’s prayer also makes reference to the Lord who will judge the ends of the earth (v. 2:10\), while Matthew 25:31\-32 refers to Jesus as the Son of Man who will come in glory to judge everyone. Practical Application: The tragic story of Saul is a study in wasted opportunity. Here was a man who had it all—honor, authority, riches, good looks, and more. Yet he died in despair, terrified of his enemies and knowing he had failed his nation, his family, and his God. Saul made the mistake of thinking he could please God through disobedience. Like many today, he believed that a sensible motive will compensate for bad behavior. Perhaps his power went to his head, and he began to think he was above the rules. Somehow he developed a low opinion of God’s commands and a high opinion of himself. Even when confronted with his wrongdoing, he attempted to vindicate himself, and that’s when God rejected him (15:16\-28\). Saul’s problem is one we all face—a problem of the heart. Obedience to God’s will is necessary for success, and if we in pride rebel against Him, we set ourselves up for loss. David, on the other hand, did not seem like much at first. Even Samuel was tempted to overlook him (16:6\-7\). But God sees the heart and saw in David a man after His own heart (13:14\). The humility and integrity of David, coupled with his boldness for the Lord and his commitment to prayer, set a good example for all of us.
Summary of the Book of 2 Samuel	Author: The Book of 2 Samuel does not identify its author. It could not be the Prophet Samuel, since he died in 1 Samuel. Possible writers include Nathan and Gad (see 1 Chronicles 29:29\). Full Article: [Who wrote the book of 2 Samuel? Who was the author of 2 Samuel?](who-wrote-the-book-of-2-Samuel.html) Date of Writing: Originally, the books of 1 and 2 Samuel were one book. The translators of the Septuagint separated them, and we have retained that separation ever since. The events of 1 Samuel span approximately 100 years, from c. 1100 B.C. to c. 1000 B.C. The events of 2 Samuel cover another 40 years. The date of writing, then, would be sometime after 960 B.C. Purpose of Writing: 2 Samuel is the record of King David’s reign. This book places the Davidic Covenant in its historical context. Key Verses: “Your house and your kingdom will endure forever before me; your throne will be established forever” (2 Samuel 7:16\). “But the king covered his face, and the king cried with a loud voice, O my son Absalom, O Absalom, my son, my son!” (2 Samuel 19:4\). “"The LORD is my rock, my fortress and my deliverer; my God is my rock, in whom I take refuge, my shield and the horn of my salvation. He is my stronghold, my refuge and my savior—from violent men you save me. I call to the LORD, who is worthy of praise, and I am saved from my enemies” (2 Samuel 22:2\-4\). Brief Summary: The book of 2 Samuel can be divided into two main sections—David’s triumphs (chapters 1\-10\) and David’s troubles (chapters 11\-20\). The last part of the book (chapters 21\-24\) is a non\-chronological appendix which contains further details of David’s reign. The book begins with David receiving news of the death of Saul and his sons. He proclaims a time of mourning. Soon afterward, David is crowned king over Judah, while Ish\-bosheth, one of Saul’s surviving sons, is crowned king over Israel (chapter 2\). A civil war follows, but Ish\-bosheth is murdered, and the Israelites ask David to reign over them as well (chapters 4\-5\). David moves the country’s capital from Hebron to Jerusalem and later moves the Ark of the Covenant (chapters 5\-6\). David’s plan to build a temple in Jerusalem is vetoed by God, who then promises David the following things: 1\) David would have a son to rule after him; 2\) David’s son would build the temple; 3\) the throne occupied by David’s lineage would be established forever; and 4\) God would never take His mercy from David’s house (2 Samuel 7:4\-16\). David leads Israel to victory over many of the enemy nations which surrounded them. He also shows kindness to the family of Jonathan by taking in Mephibosheth, Jonathan’s crippled son (chapters 8\-10\). Then David falls. He lusts for a beautiful woman named Bathsheba, commits adultery with her, and then has her husband murdered (chapter 11\). When Nathan the prophet confronts David with his sin, David confesses, and God graciously forgives. However, the Lord tells David that trouble would arise from within his own household. Trouble does come when David’s firstborn son, Amnon, rapes his half\-sister, Tamar. In retaliation, Tamar’s brother Absalom kills Amnon. Absalom then flees Jerusalem rather than face his father’s anger. Later, Absalom leads a revolt against David, and some of David’s former associates join the rebellion (chapters 15\-16\). David is forced out of Jerusalem, and Absalom sets himself up as king for a short time. The usurper is overthrown, however, and—against David’s wishes—is killed. David mourns his fallen son. A general feeling of unrest plagues the remainder of David’s reign. The men of Israel threaten to split from Judah, and David must suppress another uprising (chapter 20\). The book’s appendix includes information concerning a three\-year famine in the land (chapter 21\), a song of David (chapter 22\), a record of the exploits of David’s bravest warriors (chapter 23\), and David’s sinful census and the ensuing plague (chapter 24\). Foreshadowings: The Lord Jesus Christ is seen primarily in two parts of 2 Samuel. First, the Davidic Covenant as outlined in 2 Samuel 7:16: “Your house and your kingdom will endure forever before me; your throne will be established forever” and reiterated in Luke 1:31\-33 in the words of the angel who appeared to Mary to announce Jesus’ birth to her: “He will be great and will be called the Son of the Most High. The Lord God will give him the throne of his father David, and he will reign over the house of Jacob forever; his kingdom will never end." Christ is the fulfillment of the Davidic Covenant; He is the Son of God in the line of David who will reign forever. Second, Jesus is seen in the song of David at the end of his life (2 Samuel 22:2\-51\). He sings of his rock, fortress and deliverer, his refuge and savior. Jesus is our Rock (1 Corinthians 10:4; 1 Peter 2:7\-9\), the Deliverer of Israel (Romans 11:25\-27\), the fortress to whom we “have fled for refuge to lay hold upon the hope set before us” (Hebrews 6:18 KJV), and our only Savior (Luke 2:11; 2 Timothy 1:10\). Practical Application: Anyone can fall. Even a man like David, who truly desired to follow God and who was richly blessed by God, was susceptible to temptation. David’s sin with Bathsheba should be a warning to all of us to guard our hearts, our eyes, and our minds. Pride over our spiritual maturity and our ability to withstand temptation in our own strength is the first step to a downfall (1 Corinthians 10:12\). God is gracious to forgive even the most heinous sins when we truly repent. However, healing the wound caused by sin does not always erase the scar. Sin has natural consequences, and even after he was forgiven, David reaped what he had sown. His son from the illicit union with another man’s wife was taken from him (2 Samuel 12:14\-24\) and David suffered the misery of a break in his loving relationship with his heavenly Father (Psalms 32 and 51\). How much better to avoid sin in the first place, rather than having to seek forgiveness later!
Summary of the Book of Joshua	Author: The Book of Joshua does not explicitly name its author. More than likely Joshua the son of Nun, the successor of Moses as leader over Israel, penned much of this book. The latter part of the book was written by at least one other person after the death of Joshua. It is also possible that several sections were edited / compiled following Joshua’s death. Full article: [Who wrote the book of Joshua? Who was the author of Joshua?](who-wrote-the-book-of-Joshua.html) Date of Writing: The Book of Joshua was likely written between 1400 and 1370 B.C. Purpose of Writing: The Book of Joshua provides an overview of the military campaigns to conquer the land area that God had promised. Following the exodus from Egypt and the subsequent forty years of the wilderness wanderings, the newly\-formed nation is now poised to enter the Promised Land, conquer the inhabitants, and occupy the territory. The overview that we have here gives abbreviated and selective details of many of the battles and the manner in which the land was not only conquered, but how it was divided into tribal areas. Key Verses: Joshua 1:6\-9, "Be strong and courageous, because you will lead these people to inherit the land I swore to their forefathers to give them. Be strong and very courageous. Be careful to obey all the law my servant Moses gave you; do not turn from it to the right or to the left, that you may be successful wherever you go. Do not let this Book of the Law depart from your mouth; meditate on it day and night, so that you may be careful to do everything written in it. Then you will be prosperous and successful. Have I not commanded you? Be strong and courageous. Do not be terrified; do not be discouraged, for the LORD your God will be with you wherever you go." Joshua 24:14\-15, "Now fear the LORD and serve him with all faithfulness. Throw away the gods your forefathers worshiped beyond the River and in Egypt, and serve the LORD. But if serving the LORD seems undesirable to you, then choose for yourselves this day whom you will serve, whether the gods your forefathers served beyond the River, or the gods of the Amorites, in whose land you are living. But as for me and my household, we will serve the LORD." Brief Summary: The Book of Joshua continues the story of the Israelites after the exodus from Egypt. The book chronicles the approximately 20 years of Joshua’s leadership of the people after Moses anointed him at the end of Deuteronomy. The twenty\-four chapter divisions of the Book of Joshua can be summarized as follows: Chapters 1\-12: Entering and conquering the Promised Land. Chapters 13\-22: Instructions for distributing the portions of the Promised Land. Chapters 23\-24: Joshua’s farewell address Foreshadowings: The story of Rahab the harlot and her great faith in the God of the Israelites gives her a place with those honored for their faith in Hebrews 11:31\. Hers is a story of God’s grace to sinners and salvation by faith alone. Most importantly, by God’s grace she was in the Messianic line (Matthew 1:5\). One of the ceremonial rituals of Joshua 5 finds its perfect fulfillment in the New Testament. Verses 1\-9 describe God’s commandment that those who were born in the wilderness were to be circumcised when they came into the Promised Land. By so doing, God “rolled away the reproach of Egypt” from them, meaning that He cleansed them from the sins of their former life. Colossians 2:10\-12 describes believers as having been circumcised in their hearts by Christ Himself, by whom we have put off the sinful nature of our former lives without Christ. God established cities of refuge so that those who accidentally killed someone could live there without fear of retribution. Christ is our refuge to whom we “have fled to take hold of the hope offered to us” (Hebrews 6:18\). The Book of Joshua has an overriding theological theme of rest. The Israelites, after wandering in the wilderness for 40 years, finally entered the rest God had prepared for them in the land of Canaan. The writer of Hebrews uses this incident as a warning to us not to let unbelief keep us from entering into God’s rest in Christ (Hebrews 3:7\-12\). Practical Application: One of the key verses of the Book of Joshua is 1:8 “Do not let this Book of the Law depart from your mouth; meditate on it day and night, so that you may be careful to do everything written in it.” The Old Testament is replete with stories of how the people “forgot” God and His Word and suffered terrible consequences. For the Christian, the Word of God is our lifeblood. If we neglect it, our lives will suffer accordingly. But if we take to heart the principle of verse 1:8, we will be complete and able to be of use in God’s kingdom (2 Timothy 3:16\-17\), and we will find that God’s promises in Joshua 1:8\-9 will be ours as well. Joshua is a prime example of the benefits of a worthy mentor. For years he remained close to Moses. He watched Moses as he followed God in an almost flawless manner. He learned to pray in a personal way from Moses. He learned how to obey through the example of Moses. Joshua apparently also learned from the negative example that cost Moses the joy of actually entering the Promised Land. If you are alive, you are a mentor. Someone, somewhere, is watching you. Some younger person or someone that you are influencing is seeing how you live and how you react. Someone is learning from you. Someone will follow your example. Mentoring is far more than the words that are spoken by the mentor. His or her entire life is on display.
Summary of the Book of 1 Kings	Author: The Book of 1 Kings does not specifically name its author. The tradition is that it was written by the Prophet Jeremiah. Full article: [Who wrote the book of 1 Kings? Who was the author of 1 Kings?](who-wrote-the-book-of-1-Kings.html) Date of Writing: The Book of 1 Kings was likely written between 560 and 540 B.C. Purpose of Writing: This book is the sequel to 1 and 2 Samuel and begins by tracing Solomon’s rise to kingship after the death of David. The story begins with a united kingdom, but ends in a nation divided into 2 kingdoms, known as Judah and Israel. 1 and 2 Kings are combined into one book in the Hebrew Bible. Key Verses: 1 Kings 1:30, "I will surely carry out today what I swore to you by the LORD, the God of Israel: Solomon your son shall be king after me, and he will sit on my throne in my place." 1 Kings 9:3, "The LORD said to him: 'I have heard the prayer and plea you have made before me; I have consecrated this temple, which you have built, by putting my Name there forever. My eyes and my heart will always be there.'" 1 Kings 12:16, "When all Israel saw that the king refused to listen to them, they answered the king: 'What share do we have in David, what part in Jesse’s son? To your tents, O Israel! Look after your own house, O David!'" 1 Kings 12:28, "After seeking advice, the king made two golden calves. He said to the people, 'It is too much for you to go up to Jerusalem. Here are your gods, O Israel, who brought you up out of Egypt.'" 1 Kings 17:1, "Now Elijah the Tishbite, from Tishbe in Gilead, said to Ahab, 'As the LORD, the God of Israel, lives, whom I serve, there will be neither dew nor rain in the next few years except at my word.'" Brief Summary: The book of 1 Kings starts with Solomon and ends with Elijah. The difference between the two gives you an idea as to what lies between. Solomon was born after a palace scandal between David and Bathsheba. Like his father, he had a weakness for women that would bring him down. Solomon did well at first, praying for wisdom and building a temple to God that took seven years to construct. But then he spent thirteen years building a palace for himself. His accumulation of many wives led him to worship their idols and away from God. After Solomon’s death, Israel was ruled by a series of kings, most of whom were evil and idolatrous. The nation fell further away from God, and even the preaching of Elijah could not bring them back. Among the most evil kings were Ahab and his queen, Jezebel, who brought the worship of Baal to new heights in Israel. Elijah tried to turn the Israelites back to the worship of Yahweh, challenging the idolatrous priests of Baal to a showdown with God on Mount Carmel. Of course, God won. This made Queen Jezebel angry (to say the least). She ordered Elijah’s death, so he ran away and hid in the wilderness. Depressed and exhausted, he said, “Let me die.” But God sent food and encouragement to the prophet and whispered to him in a “quiet gentle sound” and in the process saved his life for further work. Foreshadowings: The Temple in Jerusalem, where God’s Spirit would dwell in the Holy of Holies, foreshadows believers in Christ in whom the Holy Spirit resides from the moment of our salvation. Just as the Israelites were to forsake idolatry, so are we to put away anything that separates us from God. We are His people, the very temple of the living God. Second Corinthians 6:16 tells us, “What agreement is there between the temple of God and idols? For we are the temple of the living God. As God has said: ‘I will live with them and walk among them, and I will be their God, and they will be my people.’" Elijah the prophet was the forerunner of Christ and the Apostles of the New Testament. God enabled Elijah to do miraculous things in order to prove that he was truly a man of God. He raised from the dead the son of the widow of Zarephath, causing her to exclaim, “"Now I know that you are a man of God and that the word of the LORD from your mouth is the truth." In the same way, men of God who spoke His words through His power are evident in the New Testament. Not only did Jesus raise Lazarus from the dead, but He also raised the son of the widow of [Nain](Nain-in-the-Bible.html) (Luke 7:14\-15\) and Jairus’ daughter (Luke 8:52\-56\). The Apostle Peter raised Dorcas (Acts 9:40\) and Paul raised Eutychus (Acts 20:9\-12\). Practical Application: The Book of 1 Kings has many lessons for believers. We see a warning about the company we keep, and especially in regard to close associations and marriage. The kings of Israel who, like Solomon, married foreign women exposed themselves and the people they ruled to evil. As believers in Christ, we must be very careful about whom we choose as friends, business associates, and spouses. “Do not be misled: Bad company corrupts good character" (1 Corinthians 15:33\). Elijah’s experience in the wilderness also teaches a valuable lesson. After his incredible victory over the 450 prophets of Baal on Mount Carmel, his joy turned to sorrow when he was pursued by Jezebel and fled for his life. Such “mountaintop” experiences are often followed by a letdown and the depression and discouragement that can follow. We have to be on guard for this type of experience in the Christian life. But our God is faithful and will never leave or forsake us. The quiet, gentle sound that encouraged Elijah will encourage us.
Summary of the Book of Ezra	Author: The Book of Ezra does not specifically name its author. The tradition is that the prophet Ezra wrote the Book of Ezra. It is interesting to note that once Ezra appears on the scene in chapter 7, the author of the Book of Ezra switches from writing in the third person to first person. This would also lend credibility to Ezra being the author. Full article: [Who wrote the book of Ezra? Who was the author of Ezra?](who-wrote-the-book-of-Ezra.html) Date of Writing: The Book of Ezra was likely written between 460 and 440 B.C. Purpose of Writing: The Book of Ezra is devoted to events occurring in the land of Israel at the time of the return from the Babylonian captivity and subsequent years, covering a period of approximately one century, beginning in 538 B.C. The emphasis in Ezra is on the rebuilding of the Temple. The book contains extensive genealogical records, principally for the purpose of establishing the claims to the priesthood on the part of the descendants of Aaron. Key Verses: Ezra 3:11 “With praise and thanksgiving they sang to the LORD: ‘He is good; his love to Israel endures forever.’ And all the people gave a great shout of praise to the LORD, because the foundation of the house of the LORD was laid.” Ezra 7:6, "…this Ezra came up from Babylon. He was a teacher well versed in the Law of Moses, which the LORD, the God of Israel, had given. The king had granted him everything he asked, for the hand of the LORD his God was on him." Brief Summary: The book may be divided as follows: Chapters 1\-6—The First Return under Zerubbabel, and the Building of the Second Temple. Chapters 7\-10—The Ministry of Ezra. Since well over half a century elapsed between chapters 6 and 7, the characters of the first part of the book had died by the time Ezra began his ministry in Jerusalem. Ezra is the one person who is prominent in the Books of Ezra and Nehemiah. Both books end with prayers of confession (Ezra 9; Nehemiah 9\) and a subsequent separation of the people from the sinful practices into which they had fallen. Some concept of the nature of the encouraging messages of Haggai and Zechariah, who are introduced in this narrative (Ezra 5:1\), may be seen in the prophetic books that bear their names. The Book of Ezra covers the return from captivity to rebuild the Temple up to the decree of Artaxerxes, the event covered at the beginning of the Book of Nehemiah. Haggai was the main prophet in the day of Ezra, and Zechariah was the prophet in the day of Nehemiah. Foreshadowings: We see in the Book of Ezra a continuation of the biblical theme of the remnant. Whenever disaster or judgment falls, God always saves a tiny remnant for Himself—Noah and his family from the destruction of the flood; Lot’s family from Sodom and Gomorrah; the 7,000 prophets reserved in Israel despite the persecution of Ahab and Jezebel. When the Israelites were taken into captivity in Egypt, God delivered His remnant and took them to the Promised Land. Some fifty thousand people return to the land of Judea in Ezra 2:64\-67, and yet, as they compare themselves with the numbers in Israel during its prosperous days under King David, their comment is, “We are left this day as a remnant.” The remnant theme is carried into the New Testament where Paul tells us that “at the present time there is a remnant chosen by grace” (Romans 11:5\). Although most people of Jesus’ day rejected Him, there remained a set of people whom God had reserved and preserved in his Son, and in the covenant of His grace. Throughout all generations since Christ, there is the remnant of the faithful whose feet are on the narrow road that leads to eternal life (Matthew 7:13\-14\). This remnant will be preserved through the power of the Holy Spirit who has sealed them and who will deliver them safely at the last day (2 Corinthians 1:22; Ephesians 4:30\). Practical Application: The Book of Ezra is a chronicle of hope and restoration. For the Christian whose life is scarred by sin and rebellion against God, there is great hope that ours is a God of forgiveness, a God who will not turn His back on us when we seek Him in repentance and brokenness (1 John 1:9\). The return of the Israelites to Jerusalem and the rebuilding of the Temple are repeated in the life of every Christian who returns from the captivity of sin and rebellion against God and finds in Him a loving welcome home. No matter how long we have been away, He is ready to forgive us and receive us back into His family. He is willing to show us how to rebuild our lives and resurrect our hearts, wherein is the temple of the Holy Spirit. As with the rebuilding of the temple in Jerusalem, God superintends the work of renovating and rededicating our lives to His service. The opposition of the adversaries of God to the rebuilding of the temple displays a pattern that is typical of that of the enemy of our souls. Satan uses those who would appear to be in sync with God’s purposes to deceive us and attempt to thwart God’s plans. Ezra 4:2 describes the deceptive speech of those who claim to worship Christ but whose real intent is to tear down, not to build up. We are to be on guard against such deceivers, respond to them as the Israelites did, and refuse to be fooled by their smooth words and false professions of faith.
Summary of the Book of 2 Kings	Author: The Book of 2 Kings does not name its author. The tradition is that the prophet Jeremiah was the author of both 1 and 2 Kings. Full Article: [Who wrote the book of 2 Kings? Who was the author of 2 Kings?](who-wrote-the-book-of-2-Kings.html) Date of Writing: The Book of 2 Kings, along with 1 Kings, was likely written between 560 and 540 B.C. Purpose of Writing: The Book of 2 Kings is a sequel to the Book of 1 Kings. It continues the story of the kings over the divided kingdom (Israel and Judah.) The Book of 2 Kings concludes with the final overthrow and deportation of the people of Israel and Judah to Assyria and Babylon, respectively. Key Verses: 2 Kings 17:7\-8: "All this took place because the Israelites had sinned against the LORD their God, who had brought them up out of Egypt from under the power of Pharaoh king of Egypt. They worshiped other gods and followed the practices of the nations the LORD had driven out before them, as well as the practices that the kings of Israel had introduced." 2 Kings 22:1a\-2: "Josiah was eight years old when he became king, and he reigned in Jerusalem thirty\-one years. He did what was right in the eyes of the LORD and walked in all the ways of his father David, not turning aside to the right or to the left." 2 Kings 24:2: “The LORD sent Babylonian, Aramean, Moabite and Ammonite raiders against him. He sent them to destroy Judah, in accordance with the word of the LORD proclaimed by his servants the prophets.” 2 Kings 8:19: “Nevertheless, for the sake of his servant David, the LORD was not willing to destroy Judah. He had promised to maintain a lamp for David and his descendants forever.” Brief Summary: Second Kings depicts the downfall of the divided kingdom. Prophets continue to warn the people that the judgment of God is at hand, but they will not repent. The kingdom of Israel is repeatedly ruled by wicked kings, and, even though a few of Judah’s kings are good, the majority of them lead the people away from worship of the Lord. These few good rulers, along with God’s prophets, cannot stop the nation’s decline. The Northern Kingdom of Israel is eventually destroyed by the Assyrians, and about 136 years later the Southern Kingdom of Judah is destroyed by the Babylonians. There are three prominent themes present in the Book of 2 Kings. First, the Lord will judge His people when they disobey and turn their backs on Him. The Israelites’ unfaithfulness was reflected in the evil idolatry of the kings and resulted in God exercising His righteous wrath against their rebellion. Second, the word of the true prophets of God always comes to pass. Because the Lord always keeps His word, so too are the words of His prophets always true. Third, the Lord is faithful. He remembered His promise to David (2 Samuel 7:10\-13\), and, despite the disobedience of the people and the evil kings who ruled them, the Lord did not bring David’s family to an end. Foreshadowings: Jesus uses the stories of the widow of Zarephath from 1 Kings and Naaman in 2 Kings to illustrate the great truth of God’s compassion toward those the Jews deemed unworthy of God’s grace—the poor, the weak, the oppressed, tax collectors, Samaritans, Gentiles. By citing the examples of a poor widow and a leper, Jesus showed Himself to be the Great Physician who heals and ministers to those in the greatest need of divine sovereign grace. This same truth was the basis of the mystery of the body of Christ, His Church, which would be drawn from all levels of society, male and female, rich and poor, Jew and Gentile (Ephesians 3:1\-6\). Many of the miracles of Elisha foreshadowed those of Jesus Himself. Elisha raised the Shunammite woman’s son (2 Kings 4:34\-35\), healed Naaman of leprosy (2 Kings 5:1\-19\), and multiplied loaves of bread to feed a hundred people with some left over (2 Kings 4:42\-44\). Practical Application: God hates sin and He will not allow it to continue indefinitely. If we belong to Him, we can expect His discipline when we disobey Him. A loving Father corrects His children for their benefit and to prove that they indeed belong to Him. God may at times use unbelievers to bring correction to His people, and He gives us warning before delivering judgment. As Christians, we have His Word to guide us and warn us when we go astray from His path. Like the prophets of old, His Word is trustworthy and always speaks truth. God’s faithfulness to His people will never fail, even when we do. The stories of the widow and the leper are examples for us in regard to the Body of Christ. Just as Elisha had pity on these from the lowest levels of society, we are to welcome all who belong to Christ into our churches. God is no “respecter of persons” (Acts 10:34\), and neither should we be.
Summary of the Book of 1 Chronicles	Author: The Book of 1 Chronicles does not specifically name its author. The tradition is that 1 and 2 Chronicles were written by Ezra. Full Article: [Who wrote the book of 1 Chronicles? Who was the author of 1 Chronicles?](who-wrote-the-book-of-1-Chronicles.html) Date of Writing: The Book of 1 Chronicles was likely written between 450 and 425 B.C. Purpose of Writing: The Books of 1 \& 2 Chronicles cover mostly the same information as 1 \& 2 Samuel and 1 \& 2 Kings. Perhaps the biggest distinction is that 1 \& 2 Chronicles focus more on the priestly aspect of the time period. The Book of 1 Chronicles was written after the exile to help those returning to Israel understand how to worship God. The history focused on the Southern Kingdom, the tribes of Judah, Benjamin, and Levi. These tribes tended to be more faithful to God. Key Verses: 1 Chronicles 11:1\-2, "All Israel came together to David at Hebron and said, 'We are your own flesh and blood. In the past, even while Saul was king, you were the one who led Israel on their military campaigns. And the Lord said to you, "You will shepherd my people Israel, and you will become their ruler."'" 1 Chronicles 21:13, "David said to Gad, 'I am in deep distress. Let me fall into the hands of the LORD, for his mercy is very great; but do not let me fall into the hands of men.'" 1 Chronicles 29:11, "Yours, O LORD, is the greatness and the power and the glory and the majesty and the splendor, for everything in heaven and earth is yours. Yours, O LORD, is the kingdom; you are exalted as head over all." Brief Summary: The first 9 chapters of 1 Chronicles are dedicated to lists and genealogies. Further lists and genealogies are scattered throughout the rest of 1 Chronicles. In between, the Book of 1 Chronicles records David’s ascension to the throne and his actions thereafter. The book concludes with David’s son Solomon becoming King of Israel. Briefly outlined, the Book of 1 Chronicles is as follows: Chapters 1:1\-9:23 \- Selective Genealogies; Chapters 9:24\-12:40 \- David’s ascent; Chapters 13:1\-20:30 \-David’s reign. Foreshadowings: In David’s song of thanksgiving to God in 1 Chronicles 16:33, he refers to the time when God will come “to judge the earth.” This foreshadows Matthew 25, in which Jesus describes the time when He will come to judge the earth. Through the parables of the ten virgins and the talents, He warns that those who are found without the blood of Christ covering their sins will be cast into “outer darkness.” He encourages His people to be ready because when He comes, He will separate the sheep from the goats in judgment. Part of the Davidic Covenant which God reiterates in chapter 17 refers to the future Messiah who would be a descendant of David. Verses 13\-14 describe the Son who will be established in God’s house and whose throne will be established forever. This can only refer to Jesus Christ. Practical Application: Genealogies such as the ones in 1 Chronicles may seem dry to us, but they remind us that God knows each of His children personally, even down to the number of hairs on our heads (Matthew 10:30\). We can take comfort in the fact that who we are and what we do is written forever in God’s mind. If we belong to Christ, our names are written forever in the Lamb’s book of Life (Revelation 13:8\). God is faithful to His people and keeps His promises. In the Book of 1 Chronicles, we see the fulfillment of God’s promise to David when he is made king over all Israel (1 Chronicles 11:1\-3\). We can be sure that His promises to us will be fulfilled as well. He has promised blessings to those who follow Him, who come to Christ in repentance, and who obey His Word. Obedience brings blessing; disobedience brings judgment. The Book of 1 Chronicles, as well as 1 \& 2 Samuel and 1 \& 2 Kings, is a chronicle of the pattern of sin, repentance, forgiveness, and restoration of the nation of Israel. In the same way, God is patient with us and forgives our sin when we come to Him in true repentance (1 John 1:9\). We can take comfort in the fact that He hears our prayer of sorrow, forgives our sin, restores us to fellowship with Him, and sets us on the path to joy.
Summary of the Book of 2 Chronicles	Author: The Book of 2 Chronicles does not specifically name its author. The tradition is that 1 and 2 Chronicles were written by Ezra. Full Article: [Who wrote the book of 2 Chronicles? Who was the author of 2 Chronicles?](who-wrote-the-book-of-2-Chronicles.html) Date of Writing: The Book of 2 Chronicles was likely written between 450 and 425 B.C. Purpose of Writing: The Books of 1 \& 2 Chronicles cover mostly the same information as 1 \& 2 Samuel and 1 \& 2 Kings. The Books of 1 \& 2 Chronicles focus more on the priestly aspect of the time period. The Book of 2 Chronicles is essentially an evaluation of the nation’s religious history. Key Verses: 2 Chronicles 2:1, "Solomon gave orders to build a temple for the Name of the LORD and a royal palace for himself." 2 Chronicles 29:1\-3, "Hezekiah was twenty\-five years old when he became king, and he reigned in Jerusalem twenty\-nine years. His mother’s name was Abijah daughter of Zechariah. He did what was right in the eyes of the LORD, just as his father David had done. In the first month of the first year of his reign, he opened the doors of the temple of the LORD and repaired them." 2 Chronicles 36:14, "Furthermore, all the leaders of the priests and the people became more and more unfaithful, following all the detestable practices of the nations and defiling the temple of the LORD, which he had consecrated in Jerusalem." 2 Chronicles 36:23, "This is what Cyrus king of Persia says: 'The LORD, the God of heaven, has given me all the kingdoms of the earth and he has appointed me to build a temple for him at Jerusalem in Judah. Anyone of his people among you—may the LORD his God be with him, and let him go up.'" Brief Summary: The Book of 2 Chronicles records the history of the Southern Kingdom of Judah, from the reign of Solomon to the conclusion of the Babylonian exile. The decline of Judah is disappointing, but emphasis is given to the spiritual reformers who zealously seek to turn the people back to God. Little is said about the bad kings or of the failures of good kings; only goodness is stressed. Since 2 Chronicles takes a priestly perspective, the Northern Kingdom of Israel is rarely mentioned because of her false worship and refusal to acknowledge the Temple of Jerusalem. Second Chronicles concludes with the final destruction of Jerusalem and the Temple. Foreshadowings: As with all references to kings and temples in the Old Testament, we see in them a reflection of the true King of Kings—Jesus Christ—and of the temple of the Holy Spirit—His people. Even the best of the kings of Israel had the faults of all sinful men and led the people imperfectly. But when the King of Kings comes to live and reign on the earth in the [millennium](millennium.html), He will establish Himself on the throne of all the earth as the rightful heir of David. Only then will we have a perfect King who will reign in righteousness and holiness, something the best of Israel’s kings could only dream of. Similarly, the great temple built by Solomon was not designed to last forever. Just 150 years later, it was in need of repair from decay and defacing by future generations who turned back to idolatry (2 Kings 12\). But the temple of the Holy Spirit—those who belong to Christ—will live forever. We who belong to Jesus are that temple, made not by hands but by the will of God (John 1:12\-13\). The Spirit who lives within us will never depart from us and will deliver us safely into the hands of God one day (Ephesians 1:13; 4:30\). No earthly temple contains that promise. Practical Application: The reader of the Chronicles is invited to evaluate each generation from the past and discern why each was blessed for their obedience or punished for their wickedness. But we are also to compare the plight of these generations to our own, both corporately and individually. If we or our nation or our church is experiencing hardships, it is to our benefit to compare our beliefs and how we act upon those beliefs with the experiences of the Israelites under the various kings. God hates sin and will not tolerate it. But if the Chronicles teach us anything, it is that God desires to forgive and heal those who will humbly pray and repent (1 John 1:9\). If you could have anything you wished from God, what would you ask for? Fabulous wealth? Perfect health for you and your loved ones? The power over life and death? Amazing to think about it, isn’t it? But more amazing is that God made such an offer to Solomon and he chose none of these things. What he asked for was wisdom and knowledge to complete the task God had assigned to him and to do it well. The lesson for us is that God has given each of us a commission to fulfill and the greatest blessing we can seek from God is the ability to carry out His will for our lives. For that, we need the “wisdom from above” (James 3:17\) to discern His will, as well as the understanding and intimate knowledge of Him in order to motivate us to Christlikeness in both deed and attitude (James 3:13\).
Summary of the Book of Job	Author: The Book of Job does not specifically name its author. The most likely candidates are Job, Elihu, Moses, and Solomon. Full article: [Who wrote the book of Job? Who was the author of Job?](who-wrote-the-book-of-Job.html) Date of Writing: The date of the authorship of the Book of Job would be determined by the author of the Book of Job. If Moses was the author, the date would be around 1440 B.C. If Solomon was the author, the date would be around 950 B.C. Because we don’t know the author, we can’t know the date of writing. Purpose of Writing: The Book of Job helps us to understand the following: Satan cannot bring financial and physical destruction upon us unless it is by God’s permission. God has power over what Satan can and cannot do. It is beyond our human ability to understand the "why’s" behind all the suffering in the world. The wicked will receive their just dues. We cannot always blame suffering and sin on our lifestyles. Suffering may sometimes be allowed in our lives to purify, test, teach, or strengthen the soul. God remains enough, and He deserves and requests our love and praise in all circumstances of life. Key Verses Job 1:1, "In the land of Uz there lived a man whose name was Job. This man was blameless and upright; he feared God and shunned evil." Job 1:21, "Naked I came from my mother’s womb, and naked I will depart. The LORD gave and the LORD has taken away; may the name of the LORD be praised." Job 38:1\-2, "Then the LORD answered Job out of the storm. He said, 'Who is this that darkens my counsel with words without knowledge?'" Job 42:5\-6, "My ears had heard of you but now my eyes have seen you. Therefore I despise myself and repent in dust and ashes." Brief Summary: At the beginning of the book of Job is a scene in heaven where Satan stands before God. God asks Satan, “Have you considered my servant Job?” (Job 1:8\), and Satan immediately accuses Job, a righteous man, of fearing God only because God had prospered him. “Strike everything he has,” Satan says, “and he will surely curse you to your face” (Job 1:11\). God grants Satan limited permission to put Job to the test. Why do the righteous suffer? This is the question raised after Job loses his family, his wealth, and his health. Job’s three friends Eliphaz, Bildad, and Zophar, come to “comfort” him and to discuss his crushing series of tragedies. They insist his suffering is punishment for sin in his life. Job, though, remains devoted to God through all of this and contends that his life has not been one of sin. A fourth man, Elihu, tells Job he needs to humble himself and submit to God’s use of trials to purify his life. Finally, Job questions God Himself and learns valuable lessons about the sovereignty of God and his need to totally trust in the Lord. Job is then restored to health, happiness, and prosperity beyond his earlier state. Foreshadowings: As Job was pondering the cause of his misery, three questions came to his mind, all of which are answered only in our Lord Jesus Christ. These questions occur in chapter 14\. First, in verse 4, Job asks, "Who can bring what is pure from the impure? No one!?" Job’s question comes from a heart that recognizes it cannot possibly please God or become justified in His sight. God is holy; we are not. Therefore, a great gulf exists between man and God, caused by sin. But the answer to Job’s anguished question is found in Jesus Christ. He has paid the penalty for our sin and has exchanged it for His righteousness, thereby making us acceptable in God’s sight (Hebrews 10:14; Colossians 1:21\-23; 2 Corinthians 5:17\). Job’s second question, "But man dies and lies prostrate; Man expires, and where is he?" (vs. 10\), is another question about eternity and life and death that is answered only in Christ. With Christ, the answer to ‘where is he?’ is eternal life in heaven. Without Christ, the answer is an eternity in “outer darkness” where there is “weeping and gnashing of teeth” (Matthew 25:30\). Job’s third question, found in verse 14, is “If a man dies, will he live again?” Once again, the answer is found in Christ. We do indeed live again if we are in Him. “When the perishable has been clothed with the imperishable, and the mortal with immortality, then the saying that is written will come true: ‘Death has been swallowed up in victory.’ ‘Where, O death, is your victory? Where, O death, is your sting?’” (1 Corinthians 15:54\-55\). Practical Application: The Book of Job reminds us that there is a "cosmic conflict" going on behind the scenes that we usually know nothing about. Often we wonder why God allows something, and we question or doubt God’s goodness, without seeing the full picture. The Book of Job teaches us to trust God under all circumstances. We must trust God, not only WHEN we do not understand, but BECAUSE we do not understand. The psalmist tells us, “As for God, His way is perfect” (Psalm 18:30\). If God’s ways are “perfect,” then we can trust that whatever He does—and whatever He allows—is also perfect. This may not seem possible to us, but our minds are not God’s mind. It is true that we can’t expect to understand His mind perfectly, as He reminds us, “For my thoughts are not your thoughts, neither are your ways my ways, says the LORD. For as the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts” (Isaiah 55:8\-9\). Nevertheless, our responsibility to God is to obey Him, to trust Him, and to submit to His will, whether we understand it or not.
Summary of the Book of Nehemiah	Author: The book of Nehemiah does not specifically name its author, but Jewish and Christian traditions recognize either Ezra or Nehemiah as the author. It is likely that the books of Ezra and Nehemiah were originally one. Full article: [Who wrote the book of Nehemiah? Who was the author of Nehemiah?](who-wrote-the-book-of-Nehemiah.html) Date of Writing: The Book of Nehemiah was likely written between 445 and 420 B.C. Purpose of Writing: The Book of Nehemiah, one of the history books of the Bible, continues the story of Israel’s return from the Babylonian captivity and the rebuilding of Jerusalem. Key Verses: Nehemiah 1:3, "They said to me, 'Those who survived the exile and are back in the province are in great trouble and disgrace. The wall of Jerusalem is broken down, and its gates have been burned with fire.'" Nehemiah 1:11, "O Lord, let your ear be attentive to the prayer of this your servant and to the prayer of your servants who delight in revering your name. Give your servant success today by granting him favor in the presence of this man." Nehemiah 6:15\-16, "So the wall was completed on the twenty\-fifth of Elul, in fifty\-two days. When all our enemies heard about this, all the surrounding nations were afraid and lost their self\-confidence, because they realized that this work had been done with the help of our God." Brief Summary: Nehemiah was a Hebrew in Persia when the word reached him that the Temple in Jerusalem was being reconstructed. He grew anxious knowing there was no wall to protect the city. Nehemiah invited God to use him to save the city. God answered his prayer by softening the heart of the Persian king, Artaxerxes, who gave not only his blessing, but also supplies to be used in the project. Nehemiah is given permission by the king to return to Jerusalem, where he is made governor. In spite of opposition and accusations the wall was built and the enemies silenced. The people, inspired by Nehemiah, give tithes of much money, supplies, and manpower to complete the wall in a remarkable 52 days, despite much opposition. This united effort is short\-lived, however, because Jerusalem falls back into apostasy when Nehemiah leaves for a while. When he returned to Jerusalem, Nehemiah found the walls strong but the people weak. He set about the task of teaching the people morality and he didn’t mince words. "I argued with those people, put curses on them, hit some of them and pulled out their hair" (13:25\). He reestablishes true worship through prayer and by encouraging the people to revival by reading and adhering to the Word of God. Foreshadowings: Nehemiah was a man of prayer and he prayed passionately for his people (Nehemiah 1\). His zealous intercession for God’s people foreshadows our great Intercessor, Jesus Christ, who prayed fervently for His people in His high\-priestly prayer in John 17\. Both Nehemiah and Jesus had a burning love for God’s people which they poured out in prayer to God, interceding for them before the throne. Practical Application: Nehemiah led the Israelites into a respect and love for the text of Scripture. Nehemiah, because of his love for God and his desire to see God honored and glorified, led the Israelites towards the faith and obedience God had desired for them for so long. In the same way, Christians are to love and revere the truths of Scripture, commit them to memory, meditate on them day and night, and turn to them for the fulfillment of every spiritual need. Second Timothy 3:16–17 tells us, “All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, thoroughly furnished unto all good works.” If we expect to experience the spiritual revival of the Israelites (Nehemiah 8:1\-8\), we must begin with God’s Word. Each of us ought to have genuine compassion for others who have spiritual or physical hurts. To feel compassion, yet do nothing to help, is unfounded biblically. At times we may have to give up our own comfort in order to minister properly to others. We must totally believe in a cause before we will give our time or money to it with the right heart. When we allow God to minister through us, even unbelievers will know it is God’s work.
Summary of the Book of Psalms	Author: The brief descriptions that introduce the psalms have David listed as author in 73 instances. David’s personality and identity are clearly stamped on many of these psalms. While it is clear that David wrote many of the individual psalms, he is definitely not the author of the entire collection. Two of the psalms (72 and 127\) are attributed to Solomon, David’s son and successor. Psalm 90 is a prayer assigned to Moses. Another group of 12 psalms (50\) and (73—83\) is ascribed to the family of [Asaph](who-was-Asaph.html). The [sons of Korah](sons-of-Korah.html) wrote 11 psalms (42, 44—49, 84—85, 87—88\). Psalm 88 is attributed to Heman, while Psalm 89 is assigned to Ethan the Ezrahite. With the exception of Solomon and Moses, all these additional authors were priests or Levites who were responsible for providing music for sanctuary worship during David’s reign. Fifty of the psalms designate no specific person as author, although two of those are designated elsewhere in the Bible as psalms of David. Full article: [Who wrote the book of Psalms? Who was the author of Psalms?](who-wrote-the-book-of-Psalms.html) Date of Writing: A careful examination of the authorship question, as well as the subject matter covered by the psalms themselves, reveals that they span a period of many centuries. The oldest psalm in the collection is probably the prayer of Moses (90\), a reflection on the frailty of man as compared to the eternity of God. The latest psalm is probably (137\), a song of lament clearly written during the days when the Hebrews were being held captive by the Babylonians, from about 586 to 538 B.C. It is clear that the 150 individual psalms were written by many different people across a period of a thousand years in Israel’s history. They must have been compiled and put together in their present form by some unknown editor shortly after the captivity ended about 537 B.C. Purpose of Writing: The Book of Psalms has far more “chapters” than any other book in the Bible, with 150 individual psalms. It is also one of the most diverse, since the psalms deal with such subjects as God and His creation, war, worship, wisdom, sin and evil, judgment, justice, and the coming of the Messiah. Key Verses: Psalm 19:1 “The heavens declare the glory of God; the skies proclaim the work of his hands.” Psalm 22:16\-19, "Dogs have surrounded me; a band of evil men has encircled me, they have pierced my hands and my feet. I can count all my bones; people stare and gloat over me. They divide my garments among them and cast lots for my clothing." Psalm 23:1, "The LORD is my shepherd, I shall not be in want." Psalm 29:1\-2, "Ascribe to the LORD, O mighty ones, ascribe to the LORD glory and strength. Ascribe to the LORD the glory due his name; worship the LORD in the splendor of his holiness." Psalm 51:10, "Create in me a pure heart, O God, and renew a steadfast spirit within me." Psalm 119:1\-2, "Blessed are they whose ways are blameless, who walk according to the law of the LORD. Blessed are they who keep his statutes and seek him with all their heart." Brief Summary: The Book of Psalms is a collection of prayers, poems, and hymns that focus the worshiper’s thoughts on God in praise and adoration. Parts of this book were used as a hymnal in the worship services of ancient Israel. The musical heritage of the psalms is demonstrated by its title. It comes from a Greek word which means "a song sung to the accompaniment of a musical instrument." Foreshadowings: God’s provision of a Savior for His people is a recurring theme in the Psalms. Prophetic pictures of the Messiah are seen in numerous psalms. Psalm 2:1\-12 portrays the Messiah’s triumph and kingdom. Psalm 16:8\-11 foreshadows His death and resurrection. Psalm 22 shows us the suffering Savior on the cross and presents detailed prophecies of the crucifixion, all of which were fulfilled perfectly. The glories of the Messiah and His bride are on exhibit in Psalm 45:6\-7, while Psalms 72:6\-17, 89:3\-37, 110:1\-7 and 132:12\-18 present the glory and universality of His reign. Practical Application: One of the results of being filled with the Spirit or the word of Christ is singing. The psalms are the “songbook” of the early church that reflected the new truth in Christ. God is the same Lord in all the psalms. But we respond to Him in different ways, according to the specific circumstances of our lives. What a marvelous God we worship, the psalmist declares, high and lifted up beyond our human experiences but also close enough to touch and who walks beside us along life’s way. We can bring all our feelings to God—no matter how negative or complaining they may be—and we can rest assured that He will hear and understand. The psalmist teaches us that the most profound prayer of all is a cry for help as we find ourselves overwhelmed by the problems of life.
Summary of the Book of Proverbs	Author: King Solomon is the principal writer of Proverbs. Solomon’s name appears in 1:1, 10:1, and 25:1\. We may also presume Solomon collected and edited proverbs other than his own, for Ecclesiastes 12:9 says, "Not only was the Teacher wise, but also he imparted knowledge to the people. He pondered and searched out and set in order many proverbs." Indeed, the Hebrew title Mishle Shelomoh is translated "Proverbs of Solomon." Full article: [Who wrote the book of Proverbs? Who was the author of Proverbs?](who-wrote-the-book-of-Proverbs.html) Date of Writing: Solomon’s proverbs were penned around 900 B.C. During his reign as king, the nation of Israel reached its pinnacle spiritually, politically, culturally, and economically. As Israel’s reputation soared, so did King Solomon’s. Foreign dignitaries from the far reaches of the known world traveled great distances to hear the wise monarch speak (1 Kings 4:34\). Purpose of Writing: Knowledge is nothing more than an accumulation of raw facts, but wisdom is the ability to see people, events, and situations as God sees them. In the Book of Proverbs, Solomon reveals the mind of God in matters high and lofty and in common, ordinary, everyday situations, too. It appears that no topic escaped King Solomon’s attention. Matters pertaining to personal conduct, sexual relations, business, wealth, charity, ambition, discipline, debt, child\-rearing, character, alcohol, politics, revenge, and godliness are among the many topics covered in this rich collection of wise sayings. Key Verses: Proverbs 1:5, "Let the wise listen and add to their learning, and let the discerning get guidance." Proverbs 1:7, "The fear of the LORD is the beginning of knowledge, but fools despise wisdom and discipline.” Proverbs 4:5, "Get wisdom, get understanding; do not forget my words or swerve from them." Proverbs 8:13\-14, "To fear the LORD is to hate evil; I hate pride and arrogance, evil behavior and perverse speech. Counsel and sound judgment are mine; I have understanding and power." Brief Summary: Summarizing the Book of Proverbs is a bit difficult, for unlike many other books of Scripture, there is no particular plot or storyline found in its pages; likewise, there are no principal characters in the book. It is wisdom that takes center stage—a grand, divine wisdom that transcends the whole of history, peoples, and cultures. Even a perfunctory reading of this magnificent treasury reveals the pithy sayings of the wise King Solomon are as relevant today as they were some three thousand years ago. Foreshadowings: The theme of wisdom and its necessity in our lives finds its fulfillment in Christ. We are continually exhorted in Proverbs to seek wisdom, get wisdom, and understand wisdom. Proverbs also tells us—and repeats it— that the fear of the Lord is the beginning of wisdom (1:7; 9:10\). Our fear of the Lord’s wrath and justice is what drives us to Christ, who is the embodiment of God’s wisdom as expressed in His glorious plan of redemption for mankind. In Christ, “in whom are hidden all the treasures of wisdom and knowledge” (Colossians 2:3\), we find the answer to our search for wisdom, the remedy for our fear of God, and the “righteousness, holiness and redemption” that we so desperately need (1 Corinthians 1:30\). The wisdom that is found only in Christ is in contrast to the foolishness of the world which encourages us to be wise in our own eyes. But Proverbs also tells us that the world’s way is not God’s way (Proverbs 3:7\) and leads only to death (Proverbs 14:12; 16:25\). Practical Application: There is an undeniable practicality found in this book, for sound and sensible answers to all manner of complex difficulties are found within its thirty\-one chapters. Certainly, Proverbs is the greatest "how\-to" book ever written, and those who have the good sense to take Solomon’s lessons to heart will quickly discover godliness, prosperity, and contentment are theirs for the asking. The recurring principle of the Book of Proverbs is that those who choose wisdom and follow God will be blessed in numerous ways: with long life (9:11\); prosperity (2:20\-22\); joy (3:13\-18\); and the goodness of God (12:21\). Those who reject Him, on the other hand, suffer shame and death (3:35; 10:21\). To reject God is to choose folly over wisdom and is to separate ourselves from God, His Word, His wisdom, and His blessings.
Summary of the Book of Esther	Author: The Book of Esther does not specifically name its author. The most popular traditions are Mordecai (a major character in the Book of Esther), Ezra, and Nehemiah (who would have been familiar with Persian customs). Full article: [Who wrote the book of Esther? Who was the author of Esther?](who-wrote-the-book-of-Esther.html) Date of Writing: The Book of Esther was likely written between 460 and 350 B.C. Purpose of Writing: The purpose of the Book of Esther is to display the providence of God, especially in regard to His chosen people, Israel. The Book of Esther records the institution of the Feast of Purim and the obligation of its perpetual observation. The Book of Esther was read at the Feast of Purim to commemorate the great deliverance of the Jewish nation brought about by God through Esther. Jews today still read Esther during Purim. Key Verses: Esther 2:15 \- Now when the time came for Esther to go to the king, she asked for nothing other than what Hegai, the king’s eunuch who was in charge of the harem, suggested. Esther 4:14 \- For if you remain silent at this time, relief and deliverance will arise from another place, but you and your father’s family will perish. And who knows but that you have come to the royal position for such a time as this. Esther 6:13 \- Since Mordecai, before whom your downfall has begun, is of Jewish origin, you cannot stand against him \- you will surely come to ruin! Esther 7:3 \- If I have found favor with you, O king, and if it pleases your majesty, grant me my life \- this is my petition, and the life of my people \- this is my request. Brief Summary: The Book of Esther can be divided into three main sections. Chapters 1:1\-2:18 – Esther replaces Vashti; 2:19\-7:10 – Mordecai overcomes Haman; 8:1\-10:3 – Israel survives Haman’s attempt to destroy them. The noble Esther risked her own death as she realized what was at stake. She willingly did what could have been a deadly maneuver and took on the second\-in\-command of her husband‘s kingdom, Haman. She proved a wise and most worthy opponent, all the while remaining humble and respectful of the position of her husband\-king. Esther’s story is much like the story of Joseph in Genesis 41\. Both stories involve foreign monarchs who control the destiny of the Jews. Both accounts show the heroism of Israelite individuals who provide the means for the salvation of their people and nation. The hand of God is evident, in that what appears to be a bad situation is indeed very much under the control of the Almighty God, who ultimately has the good of the people at heart. At the center of this story is the ongoing division between the Jews and the Amalekites, which was recorded to have begun in the Book of Exodus. Haman’s goal is the final effort recorded in the Old Testament period of the complete eradication of the Jews. His plans eventually end up with his own demise, and the elevation of his enemy Mordecai to his own position, as well as the salvation of the Jews. Feasting is a major theme of this book: there are seven recorded banquets (Esther 1:3, 9; 2:18; 5:4–5; 7:1–2; 8:17; and 9:17–22\), and many of the events were planned, plotted, or exposed at these banquets. Although the name of [God is never mentioned in this book](Book-Esther-God.html), it is apparent that the Jews of Susa sought His intervention when they fasted for three days (Esther 4:16\). In spite of the fact that the law allowing their destruction was written according to the laws of the Medes and Persians, rendering it unchangeable, the way was cleared for their prayers to be answered. Esther risked her life by going not once uninvited before the king but twice, (Esther 5:1–2; 8:3\). She was not content with the destruction of Haman; she was intent on saving her people. The institution of the Feast of Purim is written and preserved for all to see and is still observed today. God’s chosen people, without any direct mention of His name, were granted a stay of execution through the wisdom and humility of Esther. Foreshadowings: In Esther, we are given a behind\-the\-scenes look at the ongoing struggle of Satan against the purposes of God and especially against His promised Messiah. The entrance of Christ into the human race was predicated upon the existence of the Jewish race. Just as Haman plotted against the Jews in order to destroy them, so has Satan set himself against Christ and God’s people. Just as Haman is defeated on the gallows he built for Mordecai, so does Christ use the very weapon that his enemy devised to destroy Him and His spiritual seed. For the cross, by which Satan planned to destroy the Messiah, was the very means through which Christ “having canceled the written code, with its regulations, that was against us and that stood opposed to us; he took it away, nailing it to the cross. And having disarmed the powers and authorities, he made a public spectacle of them, triumphing over them by the cross” (Colossians 2:14\-15\). Just as Haman was hanged on the gallows he built for Mordecai, so the devil was crushed by the cross he erected to destroy Christ. Practical Application: The Book of Esther shows the choice we make between seeing the hand of God in our circumstances in life and seeing things as merely coincidence. God is the sovereign Ruler of the universe and we can be assured that His plans will not be moved by the actions of mere evil men. Although His name is not mentioned in the book, His providential care for His people, both individuals and the nation, is evident throughout. For instance, we cannot fail to see the Almighty exerting influence over King Xerxes’ timely insomnia. Through the example of Mordecai and Esther, the silent love language our Father often uses to communicate directly to our spirits is shown in this book. Esther proved to have a godly and teachable spirit that also showed great strength and willing obedience. Esther’s humility was markedly different from the attitude of those around her, and this caused her to be elevated into the position of queen. She shows us that remaining respectful and humble, even in difficult if not humanly impossible circumstances, often sets us up to be the vessel of untold blessing for both ourselves and others. We would do well to emulate her godly attitudes in all areas of life, but especially in trials. Not once is there a complaint or bad attitude exposed in the writing. Many times we read she won the "favor" of those around her. Such favor is what ultimately saved her people. We can be granted such favor as we accept even unfair persecution and follow Esther’s example of maintaining a positive attitude, coupled with humility and the determination to lean on God. Who knows but that God put us in such a position, for just such a time as this?
Summary of the Book of Lamentations	Author: The Book of Lamentations does not explicitly identify its author. The tradition is that the Prophet Jeremiah wrote Lamentations. This view is highly likely considering the author was a witness of the Babylonians destroying Jerusalem. Jeremiah fits this qualification (2 Chronicles 35:25; 36:21\-22\). [Who wrote the book of Lamentations? Who was the author of Lamentations?](who-wrote-the-book-of-Lamentations.html) Date of Writing: The Book of Lamentations was likely written between 586 and 575 B.C., during or soon after Jerusalem’s fall. Purpose of Writing: As a result of Judah’s continued and unrepentant idolatry, God allowed the Babylonians to besiege, plunder, burn, and destroy the city of Jerusalem. Solomon’s Temple, which had stood for approximately 400 years, was burned to the ground. The Prophet Jeremiah, an eyewitness to these events, wrote the Book of Lamentations as a lament for what occurred to Judah and Jerusalem. Key Verses: Lamentations 2:17, “The LORD has done what he planned; he has fulfilled his word, which he decreed long ago. He has overthrown you without pity, he has let the enemy gloat over you, he has exalted the horn of your foes.” Lamentations 3:22\-23, “Because of the LORD’s great love we are not consumed, for his compassions never fail. They are new every morning; great is your faithfulness.” Lamentations 5:19\-22, “You, O LORD, reign forever; your throne endures from generation to generation. Why do you always forget us? Why do you forsake us so long? Restore us to yourself, O LORD, that we may return; renew our days as of old unless you have utterly rejected us and are angry with us beyond measure.” Brief Summary: The Book of Lamentations is divided into five chapters. Each chapter represents a separate poem. In the original Hebrew, the verses are acrostic, each verse starting with a succeeding letter of the Hebrew alphabet. In the Book of Lamentations, the Prophet Jeremiah understands that the Babylonians were God’s tool for bringing judgment on Jerusalem (Lamentations 1:12\-15; 2:1\-8; 4:11\). Lamentations makes it clear that sin and rebellion were the causes of God’s wrath being poured out (1:8\-9; 4:13; 5:16\). Lamenting is appropriate in a time of distress, but it should quickly give way to contrition and repentance (Lamentations 3:40\-42; 5:21\-22\). Foreshadowings: Jeremiah was known as the “[weeping prophet](weeping-prophet.html)” for his deep and abiding passion for his people and their city (Lamentations 3:48\-49\). This same sorrow over the sins of the people and their rejection of God was expressed by Jesus as He approached Jerusalem and looked ahead to her destruction at the hands of the Romans (Luke 19:41\-44\). Because of the Jews’ rejection of their Messiah, God used the Roman siege to punish His people. But God takes no joy in having to punish His children and His offer of Jesus Christ as a provision for sin shows His great compassion on His people. One day, because of Christ, God will wipe away all tears (Revelation 7:17\). Practical Application: Even in terrible judgment, God is a God of hope (Lamentations 3:24\-25\). No matter how far we have gone from Him, we have the hope that we can return to Him and find Him compassionate and forgiving (1 John 1:9\). Our God is a loving God (Lamentations 3:22\), and because of His great love and compassion, He sent His Son so that we would not perish in our sins, but can live eternally with Him (John 3:16\). God’s faithfulness (Lamentations 3:23\) and deliverance (Lamentations 3:26\) are attributes that give us great hope and comfort. He is not a disinterested, capricious god, but a God who will deliver all those who turn to Him, admit they can do nothing to earn His favor, and call upon the Lord’s mercy so that we will not be consumed (Lamentations 3:22\).
Summary of the Book of Ecclesiastes	Author: The Book of Ecclesiastes does not directly identify its author. There are quite a few verses that imply Solomon wrote this book. There are some clues in the context that may suggest a different person wrote the book after Solomon’s death, possibly several hundred years later. Still, the conventional belief is that the author is indeed Solomon. Full article: [Who wrote the book of Ecclesiastes? Who was the author of Ecclesiastes?](who-wrote-the-book-of-Ecclesiastes.html) Date of Writing: Solomon’s reign as king of Israel lasted from around 970 B.C. to around 930 B.C. The Book of Ecclesiastes was likely written towards the end of his reign, approximately 935 B.C. Purpose of Writing: Ecclesiastes is a book of perspective. The narrative of “the Preacher” (KJV), or “the Teacher” (NIV) reveals the depression that inevitably results from seeking happiness in worldly things. This book gives Christians a chance to see the world through the eyes of a person who, though very wise, is trying to find meaning in temporary, human things. Most every form of worldly pleasure is explored by the Preacher, and none of it gives him a sense of meaning. In the end, the Preacher comes to accept that faith in God is the only way to find personal meaning. He decides to accept the fact that life is brief and ultimately worthless without God. The Preacher advises the reader to focus on an eternal God instead of temporary pleasure. Key Verses: Ecclesiastes 1:2, “'Vanity of vanities,' says the Preacher, 'vanity of vanities, all is vanity'” (NKJV). Ecclesiastes 1:18, “For with much wisdom comes much sorrow; the more knowledge, the more grief.” Ecclesiastes 2:11, “Yet when I surveyed all that my hands had done and what I had toiled to achieve, everything was meaningless, a chasing after the wind; nothing was gained under the sun.” Ecclesiastes 12:1, “Remember your Creator in the days of your youth, before the days of trouble come and the years approach when you will say, 'I find no pleasure in them.'" Ecclesiastes 12:13, “Now all has been heard; here is the conclusion of the matter: Fear God and keep his commandments, for this is the whole duty of man.” Brief Summary: Two phrases are repeated often in Ecclesiastes. The word translated as “vanity” in the KJV, and “meaningless” in the NIV appears often, and is used to emphasize the temporary nature of worldly things. In the end, even the most impressive human achievements will be left behind. The phrase “under the sun” occurs 28 times, and refers to the mortal world. When the Preacher refers to “all things under the sun,” he is talking about earthly, temporary, human things. The first seven chapters of the book of Ecclesiastes describe all of the worldly things “under the sun” that the Preacher tries to find fulfillment in. He tries scientific discovery (1:10\-11\), wisdom and philosophy (1:13\-18\), mirth (2:1\), alcohol (2:3\), architecture (2:4\), property (2:7\-8\), and luxury (2:8\). The Preacher turned his mind towards different philosophies to find meaning, such as materialism (2:19\-20\), and even moral codes (including chapters 8\-9\). He found that everything was meaningless, a temporary diversion that, without God, had no purpose or longevity. Chapters 8\-12 of Ecclesiastes describe the Preacher’s suggestions and comments on how a life should be lived. He comes to the conclusion that without God, there is no truth or meaning to life. He has seen many evils and realized that even the best of man’s achievements are worth nothing in the long run. So he advises the reader to acknowledge God from youth (12:1\) and to follow His will (12:13\-14\). Foreshadowings: For all of the vanities described in the Book of Ecclesiastes, the answer is Christ. According to Ecclesiastes 3:17, God judges the righteous and the wicked, and the righteous are only those who are in Christ (2 Corinthians 5:21\). God has placed the desire for eternity in our hearts (Ecclesiastes 3:11\) and has provided the Way to eternal life through Christ (John 3:16\). We are reminded that striving after the world’s wealth is not only vanity because it does not satisfy (Ecclesiastes 5:10\), but even if we could attain it, without Christ we would lose our souls and what profit is there in that (Mark 8:36\)? Ultimately, every disappointment and vanity described in Ecclesiastes has its remedy in Christ, the wisdom of God and the only true meaning to be found in life. Practical Application: Ecclesiastes offers the Christian an opportunity to understand the emptiness and despair that those who do not know God grapple with. Those who do not have a saving faith in Christ are faced with a life that will ultimately end and become irrelevant. If there is no salvation, and no God, then not only is there no point to life, but no purpose or direction to it, either. The world “under the sun,” apart from God, is frustrating, cruel, unfair, brief, and “utterly meaningless.” But with Christ, life is but a shadow of the glories to come in a heaven that is only accessible through Him.
Summary of the Song of Solomon	Author: Solomon wrote Song of Solomon, according to the first verse. This song is one of 1,005 that Solomon wrote (1 Kings 4:32\). The title “Song of Songs” is a superlative, meaning this is the best one. Full Article: [Who wrote the book of Song of Solomon? Who was the author of Song of Solomon?](who-wrote-the-book-of-Song-of-Solomon.html) Date of Writing: Solomon most likely wrote this song during the early part of his reign. This would place the date of composition around 965 B.C. Purpose of Writing: The Song of Solomon is a lyric poem written to extol the virtues of love between a husband and his wife. The poem clearly presents marriage as God’s design. A man and woman are to live together within the context of marriage, loving each other spiritually, emotionally, and physically. This book combats two extremes: asceticism (the denial of all pleasure) and hedonism (the pursuit of only pleasure). The marriage profiled in Song of Solomon is a model of care, commitment, and delight. Key Verses: Song of Solomon 2:7; 3:5; 8:4 \- “Do not arouse or awaken love until it so desires.” Song of Solomon 5:1 \- “Eat, O friends, and drink; drink your fill, O lovers.” Song of Solomon 8:6\-7 \- “Place me like a seal over your heart, like a seal on your arm; for love is as strong as death, its jealousy unyielding as the grave. It burns like blazing fire, like a mighty flame. Many waters cannot quench love; rivers cannot wash it away. If one were to give all the wealth of his house for love, it would be utterly scorned.” Brief Summary: The poetry takes the form of a dialogue between a husband (the king) and his wife (the Shulamite). We can divide the book into three sections: the courtship (1:1 \- 3:5\); the wedding (3:6 \- 5:1\); and the maturing marriage (5:2 \- 8:14\). The song begins before the wedding, as the bride\-to\-be longs to be with her betrothed, and she looks forward to his intimate caresses. However, she advises letting love develop naturally, in its own time. The king praises the Shulamite’s beauty, overcoming her feelings of insecurity about her appearance. The Shulamite has a dream in which she loses Solomon and searches throughout the city for him. With the help of the city guards, she finds her beloved and clings to him, taking him to a safe place. Upon waking, she repeats her injunction not to force love. On the wedding night, the husband again praises the beauty of his wife, and in highly symbolic language, the wife invites her spouse to partake of all she has to offer. They make love, and God blesses their union. As the marriage matures, the husband and wife go through a difficult time, symbolized in another dream. In this second dream, the Shulamite rebuffs her husband, and he leaves. Overcome with guilt, she searches the city for him; but this time, instead of helping her, the guards beat her—symbolic of her pained conscience. Things end happily as the lovers reunite and are reconciled. As the song ends, both the husband and wife are confident and secure in their love, they sing of the lasting nature of true love, and they yearn to be in each other’s presence. Foreshadowings: Some Bible interpreters see in Song of Solomon an exact symbolic representation of Christ and His church. Christ is seen as the king, while the church is represented by the Shulamite. While we believe the book should be understood literally as a depiction of marriage, there are some elements that foreshadow the Church and her relationship with her king, the Lord Jesus. Song of Solomon 2:4 describes the experience of every believer who is sought and bought by the Lord Jesus. We are in a place of great spiritual wealth and are covered by His love. Verse 16 of chapter 2 says, “My beloved is mine, and I am his. He feeds his flock among the lilies” (NKJV). Here is a picture of not only the security of the believer in Christ (John 10:28\-29\), but of the Good Shepherd who knows His sheep—believers—and lays down His life for us (John 10:11\). Because of Him, we are no longer stained by sin, having had our “spots” removed by His blood (Song of Solomon 4:7; Ephesians 5:27\). Practical Application: Our world is confused about marriage. The prevalence of divorce and modern attempts to redefine marriage stand in glaring contrast to Solomon’s Song. Marriage, says the biblical poet, is to be celebrated, enjoyed, and revered. This book provides some practical guidelines for strengthening our marriages: 1\) Give your spouse the attention he or she needs. Take the time to truly know your spouse. 2\) Encouragement and praise, not criticism, are vital to a successful relationship. 3\) Enjoy each other. Plan some getaways. Be creative, even playful, with each other. Delight in God’s gift of married love. 4\) Do whatever is necessary to reassure your commitment to your spouse. Renew your vows; work through problems and do not consider divorce as a solution. God intends for you both to live in a deeply peaceful, secure love.
Summary of the Book of Jeremiah	Author: Jeremiah chapter 1, verse 1 identifies the Prophet Jeremiah as the author of the Book of Jeremiah. Full article: [Who wrote the book of Jeremiah? Who was the author of Jeremiah?](who-wrote-the-book-of-Jeremiah.html) Date of Writing: The Book of Jeremiah was written between 630 and 580 B.C. Purpose of Writing: The Book of Jeremiah records the final prophecies to Judah, warning of oncoming destruction if the nation does not repent. Jeremiah calls out for the nation to turn back to God. At the same time, Jeremiah recognizes the inevitability of Judah’s destruction due to its unrepentant idolatry and immorality. Key Verses: Jeremiah 1:5, “Before I formed you in the womb I knew you, before you were born I set you apart; I appointed you as a prophet to the nations.” Jeremiah 17:9, “The heart is deceitful above all things and beyond cure. Who can understand it?” Jeremiah 29:10\-11, “This is what the LORD says: ‘When seventy years are completed for Babylon, I will come to you and fulfill my gracious promise to bring you back to this place. For I know the plans I have for you,’ declares the LORD, ‘plans to prosper you and not to harm you, plans to give you hope and a future.’” Jeremiah 52:12\-13, “On the tenth day of the fifth month, in the nineteenth year of Nebuchadnezzar king of Babylon, [Nebuzaradan](Nebuzaradan.html) commander of the imperial guard, who served the king of Babylon, came to Jerusalem. He set fire to the temple of the LORD, the royal palace and all the houses of Jerusalem. Every important building he burned down.” Brief Summary: The Book of Jeremiah is primarily a message of judgment on Judah for rampant idolatry (Jeremiah 7:30\-34; 16:10\-13; 22:9; 32:29; 44:2\-3\). After the death of King Josiah, the last righteous king, the nation of Judah had almost completely abandoned God and His commandments. Jeremiah compares Judah to a prostitute (Jeremiah 2:20; 3:1\-3\). God had promised that He would judge idolatry most severely (Leviticus 26:31\-33; Deuteronomy 28:49\-68\), and Jeremiah was warning Judah that God’s judgment was at hand. God had delivered Judah from destruction on countless occasions, but His mercy was at its end. Jeremiah records King Nebuchadnezzar conquering Judah and making it subject to him (Jeremiah 24:1\). After further rebellion, God brought Nebuchadnezzar and the Babylonian armies back to destroy and desolate Judah and Jerusalem (Jeremiah chapter 52\). Even in this most severe judgment, God promises the restoration of Judah back into the land God has given them (Jeremiah 29:10\). Foreshadowings: Jeremiah 23:5\-6 presents a prophecy of the coming Messiah, Jesus Christ. The prophet describes Him as a Branch from the house of David (v. 5; Matthew 1\), the King who would reign in wisdom and righteousness (v. 5, Revelation 11:15\). It is Christ who will finally be recognized by Israel as her true Messiah as He provides salvation for His chosen ones (v. 6; Romans 11:26\). Practical Application: The Prophet Jeremiah had a most difficult message to deliver. Jeremiah loved Judah, but he loved God much more. As painful as it was for Jeremiah to deliver a consistent message of judgment to his own people, Jeremiah was obedient to what God told him to do and say. Jeremiah hoped and prayed for mercy from God for Judah, but also trusted that God was good, just, and righteous. We too must obey God, even when it is difficult, recognize God’s will as more important than our own desires, and trust that God, in His infinite wisdom and perfect plan, will bring about the best for His children (Romans 8:28\).
Summary of the Book of Daniel	Author: The Book of Daniel identifies the Prophet Daniel as its author (Daniel 9:2; 10:2\). Jesus mentions Daniel as the author as well (Matthew 24:15\). Full article: [Who wrote the book of Daniel? Who was the author of Daniel?](who-wrote-the-book-of-Daniel.html) Date of Writing: The Book of Daniel was likely written between 540 and 530 B.C. Purpose of Writing: In 605 B.C., Nebuchadnezzar King of Babylon had conquered Judah and deported many of its inhabitants to Babylon – Daniel included. Daniel served in the royal court of Nebuchadnezzar and several rulers who followed Nebuchadnezzar. The Book of Daniel records the actions, prophecies, and visions of the Prophet Daniel. Key Verses: Daniel 1:19\-20, “The king talked with them, and he found none equal to Daniel, Hananiah, Mishael and Azariah; so they entered the king’s service. In every matter of wisdom and understanding about which the king questioned them, he found them ten times better than all the magicians and enchanters in his whole kingdom.” Daniel 2:31, “You looked, O king, and there before you stood a large statue \- an enormous, dazzling statue, awesome in appearance.” Daniel 3:17\-18, “If we are thrown into the blazing furnace, the God we serve is able to save us from it, and he will rescue us from your hand, O king. But even if he does not, we want you to know, O king, that we will not serve your gods or worship the image of gold you have set up." Daniel 4:34\-35, “His dominion is an eternal dominion; his kingdom endures from generation to generation. All the peoples of the earth are regarded as nothing. He does as he pleases with the powers of heaven and the peoples of the earth. No one can hold back his hand or say to him: ‘What have you done?’” Daniel 9:25\-27, “Know and understand this: From the issuing of the decree to restore and rebuild Jerusalem until the Anointed One, the ruler, comes, there will be seven ’sevens,' and sixty\-two ’sevens.' It will be rebuilt with streets and a trench, but in times of trouble. After the sixty\-two ’sevens,' the Anointed One will be cut off and will have nothing. The people of the ruler who will come will destroy the city and the sanctuary. The end will come like a flood: War will continue until the end, and desolations have been decreed. He will confirm a covenant with many for one ’seven.' In the middle of the ’seven' he will put an end to sacrifice and offering. And on a wing \[of the temple] he will set up an abomination that causes desolation, until the end that is decreed is poured out on him.” Brief Summary: Chapter 1 describes the conquest of Jerusalem by the Babylonians. Along with many others, Daniel and his three friends were deported to Babylon, and because of their courage and the obvious blessings of God upon them, they were “promoted” in the king’s service (Daniel 1:17\-20\). Chapters 2\-4 record Nebuchadnezzar having a dream that only Daniel could correctly interpret. Nebuchadnezzar’s dream of a great statue represented the kingdoms that would arise in the future. Nebuchadnezzar made a great statue of himself and forced everyone to worship it. Shadrach, Meshach, and Abednego refused and were miraculously spared by God despite being thrown into a fiery furnace. Nebuchadnezzar is judged by God for his pride, but later restored once he recognized and admitted God’s sovereignty. Daniel chapter 5 records Nebuchadnezzar’s son Belshazzar misusing the items taken from the Temple in Jerusalem and receiving a message from God, written into the wall, in response. Only Daniel could interpret the writing, a message of coming judgment from God. In chapter 6, Daniel is thrown into the lions’ den for refusing to pray to the emperor, but was miraculously spared. In chapter 7, God gave Daniel a vision of four beasts. The four beasts represented the kingdoms of Babylon, Medo\-Persia, Greece, and Rome. Chapters 8\-12 contain a vision involving a ram, a goat, and several horns – also referring to future kingdoms and their rulers. Daniel chapter 9 records Daniel’s “seventy weeks” prophecy. God gave Daniel the precise timeline of when the Messiah would come and be cut off. The prophecy also mentions a future ruler who will make a seven\-year covenant with Israel and break it after three and a half years, followed shortly thereafter by the great judgment and consummation of all things. Daniel is visited and strengthened by an angel after this great vision, and the angel explains the vision to Daniel in great detail. Foreshadowings: We see in the stories of the fiery furnace and Daniel in the lions’ den a foreshadowing of the salvation provided by Christ. The three men declare that God is a saving God who can provide a way of escape from the fire (Daniel 3:17\). In the same way, by sending Jesus to die for our sins, God has provided an escape from the fires of hell (1 Peter 3:18\). In Daniel’s case, God provided an angel to shut the lions’ mouths and saved Daniel from death. Jesus Christ is our provision from the dangers of the sins that threaten to consume us. Daniel’s vision of the end times depicts Israel’s Messiah by whom many will be made pure and holy (Daniel 12:10\). He is our righteousness (1 Corinthians 1:30\) by whom our sins, though blood\-red, will be washed away, and we will be as white as snow (Isaiah 1:18\). Practical Application: Like Shadrach, Meshach and Abednego, we should always stand for what we know is right. God is greater than any punishment that could come upon us. Whether God chooses to deliver us or not, He is always worthy of our trust. God knows what is best, and He honors those who trust and obey Him. God has a plan, and His plan is down to the intricate detail. God knows and is in control of the future. Everything that God has predicted has come true exactly as He predicted. Therefore, we should believe and trust that the things He has predicted for the future will one day occur exactly as God has declared.
Summary of the Book of Isaiah	Author: Isaiah 1:1 identifies the author of the book of Isaiah as the Prophet Isaiah. Full article: [Who wrote the book of Isaiah? Who was the author of Isaiah?](who-wrote-the-book-of-Isaiah.html) Date of Writing: The book of Isaiah was written between 739 and 681 B.C. Purpose of Writing: The Prophet Isaiah was primarily called to prophesy to the Kingdom of Judah. Judah was going through times of revival and times of rebellion. Judah was threatened with destruction by Assyria and Egypt, but was spared because of God’s mercy. Isaiah proclaimed a message of repentance from sin and hopeful expectation of God’s deliverance in the future. Key Verses: Isaiah 6:8, “Then I heard the voice of the Lord saying, ‘Whom shall I send? And who will go for us?’ And I said, ‘Here am I. Send me!’” Isaiah 7:14, “Therefore the Lord himself will give you a sign: The virgin will be with child and will give birth to a son, and will call him Immanuel.” Isaiah 9:6, “For to us a child is born, to us a son is given, and the government will be on his shoulders. And he will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace.” Isaiah 14:12\-13, “How you have fallen from heaven, O morning star, son of the dawn! You have been cast down to the earth, you who once laid low the nations! You said in your heart, "I will ascend to heaven; I will raise my throne above the stars of God; I will sit enthroned on the mount of assembly, on the utmost heights of the sacred mountain.” Isaiah 53:5\-6, “But he was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was upon him, and by his wounds we are healed. We all, like sheep, have gone astray, each of us has turned to his own way; and the LORD has laid on him the iniquity of us all.” Isaiah 65:25, “The wolf and the lamb will feed together, and the lion will eat straw like the ox, but dust will be the serpent’s food. They will neither harm nor destroy on all my holy mountain, says the LORD.” Brief Summary: The book of Isaiah reveals God’s judgment and salvation. God is “holy, holy, holy” (Isaiah 6:3\), and therefore He cannot allow sin to go unpunished (Isaiah 1:2; 2:11\-20; 5:30; 34:1\-2; 42:25\). Isaiah portrays God’s oncoming judgment as a “consuming fire” (Isaiah 1:31; 30:33\). At the same time, Isaiah understands that God is a God of mercy, grace, and compassion (Isaiah 5:25; 11:16; 14:1\-2; 32:2; 40:3; 41:14\-16\). The nation of Israel (both Judah and Israel) is blind and deaf to God’s commands (Isaiah 6:9\-10; 42:7\). Judah is compared to a vineyard that should be, and will be, trampled on (Isaiah 5:1\-7\). Only because of His mercy and His promises to Israel, will God not allow Israel or Judah to be completely destroyed. He will bring restoration, forgiveness, and healing (43:2; 43:16\-19; 52:10\-12\). More than any other book in the Old Testament, Isaiah focuses on the salvation that will come through the Messiah. The Messiah will one day rule in justice and righteousness (Isaiah 9:7; 32:1\). The reign of the Messiah will bring peace and safety to Israel (Isaiah 11:6\-9\). Through the Messiah, Israel will be a light to all the nations (Isaiah 42:6; 55:4\-5\). The Messiah’s kingdom on earth (Isaiah chapters 65\-66\) is the goal toward which all of the book of Isaiah points. It is during the reign of the Messiah that God’s righteousness will be fully revealed to the world. In a seeming paradox, the book of Isaiah also presents the Messiah as one who will suffer. Isaiah chapter 53 vividly describes the Messiah suffering for sin. It is through His wounds that healing is achieved. It is through His suffering that our iniquities are taken away. This apparent contradiction is solved in the Person of Jesus Christ. In His first advent, Jesus was the suffering servant of Isaiah chapter 53\. In His second advent, Jesus will be the conquering and ruling King, the Prince of Peace (Isaiah 9:6\). Foreshadowings: As stated above, chapter 53 of Isaiah describes the coming Messiah and the suffering He would endure in order to pay for our sins. In His sovereignty, God orchestrated every detail of the crucifixion to fulfill every prophecy of this chapter, as well as all other messianic prophecies of the Old Testament. The imagery of chapter 53 is poignant and prophetic and contains a complete picture of the Gospel. Jesus was despised and rejected (v. 3; Luke 13:34; John 1:10\-11\), stricken by God (v.4; Matthew 27:46\), and pierced for our transgressions (v. 5; John 19:34; 1 Peter 2:24\). By His suffering, He paid the punishment we deserved and became for us the ultimate and perfect sacrifice (v. 5; Hebrews 10:10\). Although He was sinless, God laid on Him our sin, and we became God’s righteousness in Him (2 Corinthians 5:21\). Practical Application: The book of Isaiah presents our Savior to us in undeniable detail. He is the only way to heaven, the only means of obtaining the grace of God, the only Way, the only Truth, and the only Life (John 14:6; Acts 4:12\). Knowing the price Christ paid for us, how can we neglect or reject “so great a salvation”? (Hebrews 2:3\). We have only a few, short years on earth to come to Christ and embrace the salvation only He offers. There is no second chance after death, and eternity in hell is a very long time. Do you know people who claim to be believers in Christ who are two\-faced, who are hypocrites? That is perhaps the best summary of how Isaiah viewed the nation of Israel. Israel had an appearance of righteousness, but it was a facade. In the Book of Isaiah, the Prophet Isaiah challenges Israel to obey God with all of their heart, not just on the outside. Isaiah’s desire was that those who heard and read his words would be convicted to turn from wickedness and turn to God for forgiveness and healing.
Summary of the Book of Hosea	Author: Hosea 1:1 identifies the author of the book as the Prophet Hosea. It is Hosea’s personal account of his prophetic messages to the children of God and to the world. Hosea is the only prophet of Israel who left any written prophecies which were recorded during the later years of his life. Full article: [Who wrote the book of Hosea? Who was the author of Hosea?](who-wrote-the-book-of-Hosea.html) Date of Writing: Hosea, the son of Beeri, prophesied for quite some time, from 785 to 725 B.C. The Book of Hosea was likely written between 755 and 725 B.C. Purpose of Writing: Hosea wrote this book to remind the Israelites—and us—that ours is a loving God whose loyalty to His covenant people is unwavering. In spite of Israel’s continual turning to false gods, God’s steadfast love is portrayed in the long\-suffering husband of the unfaithful wife. Hosea’s message is also one of warning to those who would turn their backs on God’s love. Through the symbolic presentation of the marriage of Hosea and Gomer, God’s love for the idolatrous nation of Israel is displayed in a rich metaphor in the themes of sin, judgment, and forgiving love. Key Verses: Hosea 1:2, "When the LORD began to speak through Hosea, the LORD said to him, 'Go, take to yourself an adulterous wife and children of unfaithfulness, because the land is guilty of the vilest adultery in departing from the LORD.’" Hosea 2:23, “I will plant her for myself in the land; I will show my love to the one I called 'Not my loved one.' I will say to those called 'Not my people,' 'You are my people'; and they will say, 'You are my God.'” Hosea 6:6, “For I desire mercy, not sacrifice, and acknowledgment of God rather than burnt offerings.” Hosea 14:2\-4, “Take words with you and return to the LORD. Say to him: 'Forgive all our sins and receive us graciously, that we may offer the fruit of our lips. Assyria cannot save us; we will not mount war\-horses. We will never again say "Our gods" to what our own hands have made, for in you the fatherless find compassion.' I will heal their waywardness and love them freely, for my anger has turned away from them.” Brief Summary: The Book of Hosea can be divided into two parts: (1\) Hosea 1:1\-3:5 is a description of an adulterous wife and a faithful husband, symbolic of the unfaithfulness of Israel to God through idolatry, and (2\) Hosea 4:1\-14:9 contains the condemnation of Israel, especially Samaria, for the worship of idols and her eventual restoration. The first section of the book contains three distinctive poems illustrating how God’s children returned time after time to idolatry. God commands Hosea to marry Gomer, but after bearing him three children, she walks away from Hosea to her lovers. The symbolic emphasis can be seen clearly in the first chapter as Hosea compares Israel’s actions to turning from a marriage to life as a prostitute. The second section contains Hosea’s denunciation of the Israelites but followed by the promises and the mercies of God. The Book of Hosea is a prophetic accounting of God’s relentless love for His children. Since the beginning of time God’s ungrateful and undeserving creation has been accepting God’s love, grace, and mercy while still unable to refrain from its wickedness. The last part of Hosea shows how God’s love once again restores His children as He forgets their misdeeds when they turn back to Him with a repentant heart. The prophetic message of Hosea foretells the coming of Israel’s Messiah 700 years in the future. Hosea is quoted often in the New Testament. Foreshadowings: Hosea 2:23 is the wonderful prophetic message from God to include the Gentiles \[non\-Jews] as His children as recorded also in Romans 9:25 and 1 Peter 2:10\. Gentiles are not originally “God’s people,” but through His mercy and grace, He has provided Jesus Christ, and by faith in Him we are grafted into the tree of His people (Romans 11:11\-18\). This is an amazing truth about the Church, one that is called a “mystery” because before Christ, God’s people were considered to be the Jews alone. When Christ came, the Jews were temporarily blinded until the “full number of the Gentiles has come in” (Romans 11:25\). Practical Application: The Book of Hosea assures us of God’s unconditional love for His people. But it is also a picture of how God is dishonored and angered by the actions of His children. How can a child who is given an abundance of love, mercy, and grace treat a Father with so much disrespect? Yet, we have done just that for centuries. As we consider how the Israelites turned their backs on God, we need to look no further than the mirror in front of us to see a reflection of those same Israelites. Only by remembering how much God has done for each of us will we be able to avoid rejecting the One who can give us eternal life in glory instead of the hell we deserve. It is essential that we learn to respect our Creator. Hosea has shown us God’s heart of loving commitment. When we do sin, if we have a sorrowful heart filled with repentance, then God will bring us back to Himself and show His never\-ending love to us (see 1 John 1:9\).
Summary of the Book of Joel	Author: The Book of Joel states that its author was the Prophet Joel (Joel 1:1\). Date of Writing: The Book of Joel was likely written between 835 and 800 B.C. Full article: [Who wrote the book of Joel? Who was the author of Joel?](who-wrote-the-book-of-Joel.html) Purpose of Writing: Judah, the setting for the book, is devastated by a vast horde of locusts. This invasion of locusts destroys everything—the fields of grain, the vineyards, the gardens and the trees. Joel symbolically describes the locusts as a marching human army and views all of this as divine judgment coming against the nation for her sins. The book is highlighted by two major events. One is the invasion of locusts and the other the outpouring of the Spirit. The initial fulfillment of this is quoted by Peter in Acts 2 as having taken place at Pentecost. Key Verses: Joel 1:4, "What the locust swarm has left the great locusts have eaten; what the great locusts have left the young locusts have eaten; what the young locusts have left other locusts have eaten." Joel 2:25, "I will repay you for the years the locusts have eaten..." Joel 2:28, "And afterward, I will pour out my Spirit on all people. Your sons and daughters will prophesy, your old men will dream dreams, your young men will see visions." Brief Summary: A terrible plague of locusts is followed by a severe famine throughout the land. Joel uses these happenings as the catalyst to send words of warning to Judah. Unless the people repent quickly and completely, enemy armies will devour the land as did the natural elements. Joel appeals to all the people and the priests of the land to fast and humble themselves as they seek God’s forgiveness. If they will respond, there will be renewed material and spiritual blessings for the nation. But the Day of the Lord is coming. At this time the dreaded locusts will seem as gnats in comparison, as all nations receive His judgment. The overriding theme of the Book of Joel is the Day of the Lord, a day of God’s wrath and judgment. This is the Day in which God reveals His attributes of wrath, power, and holiness, and it is a terrifying day to His enemies. In the first chapter, the Day of the Lord is experienced historically by the plague of locusts upon the land. Chapter 2:1\-17 is a transitional chapter in which Joel uses the metaphor of the locust plague and drought to renew a call to repentance. Chapters 2:18\-3:21 describes the Day of the Lord in eschatological terms and answers the call to repentance with prophecies of physical restoration (2:21\-27\), spiritual restoration (2:28\-32\), and national restoration (3:1\-21\). Foreshadowings: Whenever the Old Testament speaks of judgment for sin, whether individual or national sin, the advent of Jesus Christ is foreshadowed. The prophets of the Old Testament continually warned Israel to repent, but even when they did, their repentance was limited to law\-keeping and works. Their temple sacrifices were but a shadow of the ultimate sacrifice, offered once for all time, which would come at the cross (Hebrews 10:10\). Joel tells us that God’s ultimate judgment, which falls on the Day of the Lord, will be “great and terrible. Who can endure it?” (Joel 2:11\). The answer is that we, on our own, can never endure such a moment. But if we have placed our faith in Christ for atonement of our sins, we have nothing to fear from the Day of Judgment. Practical Application: Without repentance, judgment will be harsh, thorough, and certain. Our trust should not be in our possessions but in the Lord our God. God at times may use nature, sorrow, or other common occurrences to draw us closer to Him. But in His mercy and grace, He has provided the definitive plan for our salvation—Jesus Christ, crucified for our sins and exchanging our sin for His perfect righteousness (2 Corinthians 5:21\). There is no time to lose. God’s judgment will come swiftly, as a thief in the night (1 Thessalonians 5:2\), and we must be ready. Today is the day of salvation (2 Corinthians 6:2\). “Seek the LORD while he may be found; call on him while he is near. Let the wicked forsake his way and the evil man his thoughts. Let him turn to the LORD, and he will have mercy on him, and to our God, for he will freely pardon” (Isaiah 55:6\-7\). Only by appropriating God’s salvation can we escape His wrath on the Day of the Lord.
Summary of the Book of Obadiah	Author: Obadiah verse 1 identifies the author of the Book of Obadiah as the Prophet Obadiah. Full article: [Who wrote the book of Obadiah? Who was the author of Obadiah?](who-wrote-the-book-of-Obadiah.html) Date of Writing: The Book of Obadiah was likely written between 848 and 840 BC, following an invasion of the Philistines and Arabians. Purpose of Writing: Obadiah, the shortest book in the Old Testament, is only 21 verses long. Obadiah is a prophet of God who uses this opportunity to condemn Edom for sins against both God and Israel. The Edomites are descendants of Esau and the Israelites are descendants of his twin brother, Jacob. A quarrel between the brothers has affected their descendants for over 1,000 years. This division caused the Edomites to forbid Israel to cross their land during the Israelites' Exodus from Egypt. Edom’s sins of pride now require a strong word of judgment from the Lord. Key Verses: Obadiah verse 4, "'Though you soar like the eagle and make your nest among the stars, from there I will bring you down,' declares the LORD." Obadiah verse 12, "You should not look down on your brother in the day of his misfortune, nor rejoice over the people of Judah in the day of their destruction, nor boast so much in the day of their trouble." Obadiah verse 15, "The day of the LORD is near for all nations. As you have done, it will be done to you; your deeds will return upon your own head." Brief Summary: Obadiah’s message is final and it is sure: the kingdom of Edom will be destroyed completely. Edom has been arrogant, gloating over Israel’s misfortunes, and when enemy armies attack Israel and the Israelites ask for help, the Edomites refuse and choose to fight against Israel, not for them. These sins of pride can be overlooked no longer. The book ends with the promise of the fulfillment and deliverance of Zion in the Last Days when the land will be restored to God’s people as He rules over them. Foreshadowings: Verse 21 of the Book of Obadiah contains a foreshadowing of Christ and His Church. “Then saviors shall come to Mount Zion to judge the mountains of Esau, And the kingdom shall be the LORD’s” (NKJV). These “saviors” (also called “deliverers” in several versions) are the apostles of Christ, ministers of the word, and especially the preachers of the Gospel in these latter days. They are called "saviors," not because they obtain our salvation, but because they preach salvation through the Gospel of Christ and show us the way to obtain that salvation. They, and the Word preached by them, are the means by which the good news of salvation is delivered to all men. While Christ is the only Savior who alone came to purchase salvation, and is the author of it, saviors and deliverers of the Gospel will be more and more in evidence as the end of the age draws near. Practical Application: God will overcome in our behalf if we will stay true to Him. Unlike Edom, we must be willing to help others in times of need. Pride is sin. We have nothing to be proud of except Jesus Christ and what He has done for us.
Summary of the Book of Ezekiel	Author: The Prophet Ezekiel is the author of the book (Ezekiel 1:3\). He was a contemporary of both Jeremiah and Daniel. Full article: [Who wrote the book of Ezekiel? Who was the author of Ezekiel?](who-wrote-the-book-of-Ezekiel.html) Date of Writing: The Book of Ezekiel was likely written between 593 and 565 B.C. during the Babylonian captivity of the Jews. Purpose of Writing: Ezekiel ministered to his generation who were both exceedingly sinful and thoroughly hopeless. By means of his prophetic ministry he attempted to bring them to immediate repentance and to confidence in the distant future. He taught that: (1\) God works through human messengers; (2\) Even in defeat and despair God’s people need to affirm God’s sovereignty; (3\) God’s Word never fails; (4\) God is present and can be worshiped anywhere; (5\) People must obey God if they expect to receive blessings; and (6\) God’s Kingdom will come. Key Verses: Ezekiel 2:3\-6, "He said: 'son of man, I am sending you to the Israelites, to a rebellious nation that has rebelled against me; they and their fathers have been in revolt against me to this very day. The people to whom I am sending you are obstinate and stubborn. Say to them, "This is what the Sovereign LORD says." And whether they listen or fail to listen—for they are a rebellious house—they will know that a prophet has been among them.'" Ezekiel 18:4, "For every living soul belongs to me, the father as well as the son—both alike belong to me. The soul who sins is the one who will die." Ezekiel 28:12\-14, "'You were the model of perfection, full of wisdom and perfect in beauty. You were in Eden, the garden of God; every precious stone adorned you: ruby, topaz and emerald, chrysolite, onyx and jasper, sapphire, turquoise and beryl. Your settings and mountings were made of gold; on the day you were created they were prepared. You were anointed as a guardian cherub, for so I ordained you. You were on the holy mount of God; you walked among the fiery stones." Ezekiel 33:11, "Say to them, 'As surely as I live, declares the Sovereign LORD, I take no pleasure in the death of the wicked, but rather that they turn from their ways and live. Turn! Turn from your evil ways! Why will you die, O house of Israel?'" Ezekiel 48:35, "And the name of the city from that time on will be: THE LORD IS THERE." Brief Summary: How can you cope with a world gone astray? Ezekiel, destined to begin his life’s ministry as a priest at age thirty, was uprooted from his homeland and marched off to Babylon at the age of twenty\-five. For five years he languished in despair. At age thirty a majestic vision of Yahweh’s glory captivated his being in Babylon. The priest/prophet discovered God was not confined to the narrow strictures of Ezekiel’s native land. Instead, He is a universal God who commands and controls persons and nations. In Babylon, God imparted to Ezekiel His Word for the people. His call experience transformed Ezekiel. He became avidly devoted to God’s Word. He realized he had nothing personally to assist the captives in their bitter situation, but he was convinced God’s Word spoke to their condition and could give them victory in it. Ezekiel used various methods to convey God’s Word to his people. He used art in drawing a depiction of Jerusalem, symbolic actions and unusual conduct to secure attention. He cut his hair and beard to demonstrate what God would do to Jerusalem and its inhabitants. Ezekiel’s book can be divided into four sections: Chapters 1\-24: prophecies on the ruin of Jerusalem Chapters 25\-32: prophecies of God’s judgment on nearby nations Chapter 33: a last call for repentance to Israel Chapters 34\-48: prophecies concerning the future restoration of Israel Foreshadowings: Ezekiel 34 is the chapter wherein God denounces the leaders of Israel as false shepherds for their poor care of His people. Instead of caring for the sheep of Israel, they cared for themselves. They ate well, were well\-clothed and well\-cared for by the very people they had been placed over (Ezekiel 34:1\-3\). By contrast, Jesus is the Good Shepherd who lays down His life for the sheep and who protects them from the wolves who would destroy the flock (John 10:11\-12\). Verse 4 of chapter 34 describes people whom the shepherds failed to minister to as weak, sick, injured and lost. Jesus is the Great Physician who heals our spiritual wounds (Isaiah 53:5\) by His death on the cross. He is the one who seeks and saves that which is lost (Luke 19:10\). Practical Application: The Book of Ezekiel calls us to join in a fresh and living encounter with the God of Abraham, Moses and the prophets. We must be overcomers or we will be overcome. Ezekiel challenged us to experience a life changing vision of God’s power, knowledge, eternal presence and holiness; to let God direct us; to comprehend the depth of and commitment to evil that lodges in each human heart; to recognize that God holds His servants responsible for warning wicked men of their peril; to experience a living relationship with Jesus Christ, who said that the new covenant is to be found in His blood.
Summary of the Book of Amos	Author: Amos 1:1 identifies the author of the Book of Amos as the [Prophet Amos](Amos-in-the-Bible.html). Full article: [Who wrote the book of Amos? Who was the author of Amos?](who-wrote-the-book-of-Amos.html) Date of Writing: The Book of Amos was likely written between 760 and 753 B.C. Purpose of Writing: Amos is a shepherd and a fruit picker from the Judean village of [Tekoa](Tekoa-in-the-Bible.html) when God calls him, even though he lacks an education or a priestly background. Amos' mission is directed to his neighbor to the north, Israel. His messages of impending doom and captivity for the nation because of her sins are largely unpopular and unheeded, however, because not since the days of Solomon have times been so good in Israel. Amos' ministry takes place while Jeroboam II reigns over Israel, and Uzziah reigns over Judah. Key Verses: Amos 2:4, "This is what the LORD says: 'For three sins of Judah, even for four, I will not turn back \[my wrath]. Because they have rejected the law of the LORD and have not kept his decrees, because they have been led astray by false gods, the gods their ancestors followed.'" Amos 3:7, "Surely the Sovereign LORD does nothing without revealing His plan to His servants the prophets." Amos 9:14, "I will bring back my exiled people Israel; they will rebuild the ruined cities and live in them. They will plant vineyards and drink their wine; they will make gardens and eat their fruit." Brief Summary: Amos can see that beneath Israel’s external prosperity and power, internally the nation is corrupt to the core. The sins for which Amos chastens the people are extensive: neglect of God’s Word, idolatry, pagan worship, greed, corrupted leadership, and oppression of the poor. Amos begins by pronouncing a judgment upon all the surrounding nations, then upon his own nation of Judah, and finally the harshest judgment is given to Israel. His visions from God reveal the same emphatic message: judgment is near. The book ends with God’s promise to Amos of future restoration of the remnant. Foreshadowings: The Book of Amos ends with a glorious promise for the future. “’I will plant Israel in their own land, never again to be uprooted from the land I have given them,’ says the LORD your God” (9:15\). The ultimate fulfillment of God’s land promise to Abraham (Gen. 12:7; 15:7; 17:8\) will occur during Christ’s millennial reign on earth (see Joel 2:26,27\). Revelation 20 describes the thousand\-year reign of Christ on the earth, a time of peace and joy under the perfect government of the Savior Himself. At that time, believing Israel and the Gentile Christians will be combined in the Church and will live and reign with Christ. Practical Application: Sometimes we think we are a "just\-a"! We are just\-a salesman, farmer, or housewife. Amos would be considered a "just\-a." He wasn’t a prophet or priest or the son of either. He was just a shepherd, a small businessman in Judah. Who would listen to him? But instead of making excuses, Amos obeyed and became God’s powerful voice for change. God has used ordinary people such as shepherds, carpenters, and fishermen all through the Bible. Whatever you are in this life, God can use you. Amos wasn’t much. He was a "just\-a." "Just\-a" servant for God. It is good to be God’s "just\-a."
Summary of the Book of Habakkuk	Author: Habakkuk 1:1 identifies the Book of Habakkuk as an oracle from the prophet Habakkuk. Full article: [Who wrote the book of Habakkuk? Who was the author of Habakkuk?](who-wrote-the-book-of-Habakkuk.html) Date of Writing: The Book of Habakkuk was likely written between 610 and 605 BC. Purpose of Writing: The prophet Habakkuk decries the sins of Judah but grapples with the fact that God’s chosen people will suffer at the hands of enemies even more wicked than they. God answers Habakkuk’s questions, resulting in continuing faith in God’s wisdom, sovereignty, and salvation. Key Verses: Habakkuk 1:2, “How long, Lord, must I call for help, but you do not listen? Or cry out to you, ‘Violence!’ but you do not save?” Habakkuk 1:5, “Look at the nations and watch—and be utterly amazed. For I am going to do something in your days that you would not believe, even if you were told.” Habakkuk 1:12, “Are you not from everlasting, O Lord my God, my Holy One? We shall not die” (ESV). Habakkuk 2:2–4, “Then the Lord answered me and said: ‘Write the vision And make it plain on tablets, That he may run who reads it. For the vision is yet for an appointed time; But at the end it will speak, and it will not lie. Though it tarries, wait for it; Because it will surely come, It will not tarry. Behold the proud, His soul is not upright in him; But the just shall live by his faith’” (NKJV). Habakkuk 2:20, “The Lord is in his holy temple; let all the earth be silent before him.” Habakkuk 3:2, “Lord, I have heard of your fame; I stand in awe of your deeds, Lord. Repeat them in our day, in our time make them known; in wrath remember mercy.” Habakkuk 3:19, “The Sovereign Lord is my strength; he makes my feet like the feet of a deer, he enables me to tread on the heights.” Brief Summary: The Book of Habakkuk begins with Habakkuk crying out to God for an answer to why God’s chosen people are allowed to suffer in their captivity (Habakkuk 1:1–4\). The Lord gives His answer to Habakkuk, essentially stating, “You wouldn’t believe it if I told you” (Habakkuk 1:5–11\). Habakkuk then follows up by saying, “OK, you are God, but, still, tell me more about why this is happening” (Habakkuk 1:17—2:1\). God then answers him again and gives him more information, then tells the earth to be silent before Him (Habakkuk 2:2–20\). Then Habakkuk writes a prayer expressing his strong faith in God even through these trials (Habakkuk 3:1–19\). Foreshadowings: The apostle Paul quotes Habakkuk 2:4 on two occasions (Romans 1:17; Galatians 3:11\) to reiterate the doctrine of justification by faith. The faith that is the gift of God and available through Christ is at once a faith that saves (Ephesians 2:8–9\) and a faith that sustains throughout life. We attain eternal life by faith, and we live the Christian life by the same faith. In contrast to the “proud,” whose soul is not right within him (Habakkuk 2:4, NASB) and whose desires are not upright (NIV), is the one made righteous by faith in Christ. That person’s sin was exchanged for Christ’s perfection (2 Corinthians 5:21\). Now his soul is right within him, and his desires are upright, as Christ has enabled him to live by faith. The redeemed person is not proud but is humble (see Matthew 5:5\). He follows the Lord Jesus, who is “gentle and humble in heart” (Matthew 11:29\). Practical Application: The application to the reader of Habakkuk is that it is permissible to question what God is doing, although with respect and reverence. Sometimes it is not evident to us what is going on, especially if we are thrown into suffering for a time or if it seems our enemies are prospering while we are just barely getting by. The Book of Habakkuk affirms that God is sovereign and omnipotent, and He has all things under control. We just need to be still and know He is at work. He is who He says He is and does keep His promises. He will punish the wicked. Even when we cannot see evidence of His dominion, God is still on the throne of the universe. We need to stay focused on this: “The Sovereign Lord is my strength; he makes my feet like the feet of a deer, he enables me to tread on the heights” (Habakkuk 3:19\). To “tread on the heights” is a picture of our ability, in the power of God, to rise above the troubles and hindrances of this world and experience victory over our enemies. Sometimes the way before us is full of suffering and sorrow, but, if we trust the Lord, we will come safely to where He wants us to be.
Summary of the Book of Jonah	Author: Jonah 1:1 identifies the book as telling the story of the prophet Jonah. Although the book is written in the third person, the traditional view is that Jonah is the author of the book, and there is no persuasive reason to theorize about an unknown author. Full article: [Who wrote the book of Jonah? Who was the author of Jonah?](who-wrote-the-book-of-Jonah.html) Date of Writing: The Book of Jonah was likely written between 793 and 758 B.C. Purpose of Writing: Disobedience and revival are the key themes in this book. Jonah’s experience in the belly of the whale provides him with a unique opportunity to seek a unique deliverance, as he repents during this equally unique retreat. His initial disobedience leads not only to his personal revival, but to that of the Ninevites as well. Many classify the revival which Jonah brings to Nineveh as one of the greatest evangelistic efforts of all time. Key Verses: Jonah 1:3, "But Jonah ran away from the LORD and headed for Tarshish..." Jonah 1:17, "But the LORD provided a great fish to swallow Jonah, and Jonah was inside the fish three days and three nights." Jonah 2:2, "In my distress I called to the LORD, and He answered me. From the depths of the grave I called for help, and you listened to my cry." Jonah 3:10, "When God saw what they did and how they turned from their evil ways, He had compassion and did not bring upon them the destruction he had threatened." Brief Summary: Jonah’s fear and pride cause him to run from God. He does not wish to go to Nineveh to preach repentance to the people, as God has commanded, because he feels they are his enemies, and he is convinced that God will not carry out his threat to destroy the city. Instead he boards a ship for Tarshish, which is in the opposite direction. Soon a raging storm causes the crew to cast lots and determine that Jonah is the problem. They throw him overboard, and he is swallowed by a great fish. In its belly for 3 days and 3 nights, Jonah repents of his sin to God, and the fish vomits him up on dry land (we wonder what took him so long to repent). Jonah then makes the 500\-mile trip to Nineveh and leads the city in a great revival. But the prophet is displeased (actually pouts) instead of being thankful when Nineveh repents. Jonah learns his lesson, however, when God uses a wind, a gourd, and a worm to teach him that He is merciful. Foreshadowings: That Jonah is a type of Christ is clear from Jesus’ own words. In Matthew 12:40\-41, Jesus declares that He will be in the grave the same amount of time Jonah was in the whale’s belly. He goes on to say that while the Ninevites repented in the face of Jonah’s preaching, the Pharisees and teachers of the Law who rejected Jesus were rejecting One who is far greater than Jonah. Just as Jonah brought the truth of God regarding repentance and salvation to the Ninevites, so too does Jesus bring the same message (Jonah 2:9; John 14:6\) of salvation of and through God alone (Romans 11:36\). Practical Application: We cannot hide from God. What He wishes to accomplish through us will come to pass, despite all our objections and foot\-dragging. Ephesians 2:10 reminds us that He has plans for us and will see to it that we conform to those plans. How much easier it would be if we, unlike Jonah, would submit to Him without delay! God’s love manifests itself in His accessibility to all, regardless of our reputation, nationality or race. The free offer of the Gospel is for all people in all times. Our task as Christians is to be the means by which God tells the world of the offer and to rejoice in the salvation of others. This is an experience God wants us to share with Him, not being jealous or resentful of those who come to Christ in “last\-minute conversions” or who come through circumstances dissimilar to our own.
Summary of the Book of Micah	Author: The author of the Book of Micah was the Prophet Micah (Micah 1:1\). Full article: [Who wrote the book of Micah? Who was the author of Micah?](who-wrote-the-book-of-Micah.html) Date of Writing: The Book of Micah was likely written between 735 and 700 B.C. Purpose of Writing: The message of the Book of Micah is a complex mixture of judgment and hope. On the one hand, the prophecies announce judgment upon Israel for social evils, corrupt leadership and idolatry. This judgment was expected to culminate in the destruction of Samaria and Jerusalem. On the other hand, the book proclaims not merely the restoration of the nation, but the transformation and exaltation of Israel and Jerusalem. The messages of hope and doom are not necessarily contradictory, however, since restoration and transformation take place only after judgment. Key Verses: Micah 1:2, "Hear, O peoples, all of you, listen, O earth and all who are in it, that the Sovereign LORD may witness against you, the Lord from His holy temple." Micah 5:2, "But you, Bethlehem Ephrathah, though you are small among the clans of Judah, out of you will come for me one who will be ruler over Israel, whose origins are from of old, from ancient times." Micah 6:8, "He has showed you, O man, what is good. And what does the LORD require of you? To act justly and to love mercy and to walk humbly with your God." Micah 7:18\-19, "Who is a God like you, who pardons sin and forgives the transgression of the remnant of His inheritance? You do not stay angry forever but delight to show mercy. You will again have compassion on us; you will tread our sins underfoot and hurl all our iniquities into the depths of the sea." Brief Summary: The prophet condemns the rulers, priests, and prophets of Israel who exploit and mislead the people. It is because of their deeds that Jerusalem will be destroyed. The prophet Micah proclaims the deliverance of the people who will go from Jerusalem to Babylon and concludes with an exhortation for Jerusalem to destroy the nations who have gathered against her. The ideal ruler would come from Bethlehem to defend the nation, and the prophet proclaims the triumph of the remnant of Jacob and foresees a day when Yahweh will purge the nation of idolatry and reliance on military might. The prophet sets forth a powerful and concise summary of Yahweh’s requirement for justice and loyalty and announces judgment upon those who have followed the ways of [Omri](King-Omri.html) and [Ahab](King-Ahab.html). The book closes with a prophetic liturgy comprising elements of a lament. Israel confesses its sin and is assured of deliverance through Yahweh’s mighty acts. Foreshadowings: Micah 5:2 is a Messianic prophecy quoted when the magi were searching for the king born in Bethlehem (Matthew 2:6\). These wise men from the East were told that from the tiny village of Bethlehem would come forth the Prince of Peace, the Light of the world. Micah’s message of sin, repentance, and restoration finds its ultimate fulfillment in Jesus Christ who is the propitiation for our sins (Romans 3:24\-25\) and the only way to God (John 14:6\). Practical Application: God gives warnings so we will not have to suffer His wrath. Judgment is certain if God’s warnings are not heeded and His provision for sin in the sacrifice of His Son is rejected. For the believer in Christ, God will discipline us—not from hate—but because He loves us. He knows that sin destroys and He wants us to be whole. This wholeness which is the promise of restoration awaits those who remain obedient to Him.
Summary of the Book of Zephaniah	Author: Zephaniah 1:1 identifies the author of the Book of Zephaniah as the Prophet Zephaniah. The name Zephaniah means "defended by God." Full article: [Who wrote the book of Zephaniah? Who was the author of Zephaniah?](who-wrote-the-book-of-Zephaniah.html) Date of Writing: The book of Zephaniah was written during the reign of King Josiah, likely in the early part of his reign, between 635 and 625 BC. Purpose of Writing: Zephaniah’s message of judgment and encouragement contains three major doctrines: 1\) God is sovereign over all nations. 2\) The wicked will be punished and the righteous will be vindicated on the day of judgment. 3\) God blesses those who repent and trust in Him. Key Verses: Zephaniah 1:18, "Neither their silver nor their gold will be able to save them on the day of the LORD’s wrath. In the fire of his jealousy the whole world will be consumed, for he will make a sudden end of all who live in the earth." Zephaniah 2:3, "Seek the LORD, all you humble of the land, you who do what he commands. Seek righteousness, seek humility; perhaps you will be sheltered on the day of the LORD’s anger." Zephaniah 3:17, "The LORD your God is with you, he is mighty to save. He will take great delight in you, he will quiet you with his love, he will rejoice over you with singing." Brief Summary: Zephaniah pronounces the Lord’s judgment on the whole earth, on Judah, on the surrounding nations, on Jerusalem, and on all nations. This is followed by proclamations of the Lord’s blessing on all nations and especially on the faithful remnant of His people in Judah. Zephaniah had the courage to speak bluntly because he knew he was proclaiming the Word of the Lord. His book begins with "The word of the Lord" and ends with "says the Lord." He knew that neither the many gods the people worshiped nor even the might of the Assyrian army could save them. God is gracious and compassionate, but when all His warnings are ignored, judgment is to be expected. God’s day of judgment is frequently mentioned in the Scriptures. The prophets called it the "Day of the Lord." They referred to various events such as the fall of Jerusalem as manifestations of God’s Day, each of which pointed toward the ultimate Day of the Lord. Foreshadowings: The final blessings on Zion pronounced in 3:14\-20 are largely unfulfilled, leading us to conclude that these are messianic prophecies that await the [Second Coming](second-coming-Jesus-Christ.html) of Christ to be completed. The Lord has taken away our punishment only through Christ who came to die for the sins of His people (Zephaniah 3:15; John 3:16\). But Israel has not yet recognized her true Savior. This is yet to happen (Romans 11:25\-27\). The promise of peace and safety for Israel, a time when their King is in their midst, will be fulfilled when Christ returns to judge the world and redeem it for Himself. Just as He ascended to heaven after His resurrection, so will He return and set up a new Jerusalem on earth (Revelation 21\). At that time, all God’s promises to Israel will be fulfilled. Practical Application: With a few adjustments in names and situations, this prophet of 7th century B.C. could stand in our pulpits today and deliver the same message of judgment of the wicked and hope for the faithful. Zephaniah reminds us that God is offended by the moral and religious sins of His people. God’s people will not escape punishment when they sin willfully. Punishment may be painful, but its purpose may be redemptive rather than punitive. The inevitability of the punishment of wickedness gives comfort in a time when it seems that evil is unbridled and victorious. We have the freedom to disobey God but not the freedom to escape the consequences of that disobedience. Those who are faithful to God may be relatively few, but He does not forget them.
Summary of the Book of Nahum	Author: The author of the Book of Nahum identifies himself as Nahum (in the Hebrew “Consoler” or “Comforter”) the Elkoshite (1:1\). There are many theories as to where that city was though there is no conclusive evidence. One such theory is that it refers to the city later called Capernaum (which literally means “the village of Nahum”) at the Sea of Galilee. Full article: [Who wrote the book of Nahum? Who was the author of Nahum?](who-wrote-the-book-of-Nahum.html) Date of Writing: Given the limited amount of information that we know about Nahum, the best we can do is narrow the timeframe in which the Book of Nahum was written to between 663 and 612 B.C. Two events are mentioned that help us to determine these dates. First, Nahum mentions Thebes (No Amon) in Egypt falling to the Assyrians (663 B.C.) in the past tense, so it had already happened. Second, the remainder of Nahum’s prophecies came true in 612 B.C. Purpose of Writing: Nahum did not write this book as a warning or “call to repentance” for the people of Nineveh. God had already sent them the prophet Jonah 150 years earlier with His promise of what would happen if they continued in their evil ways. The people at that time had repented but now lived just as bad if not worse than they did before. The Assyrians had become absolutely brutal in their conquests (hanging the bodies of their victims on poles and putting their skin on the walls of their tents among other atrocities). Now Nahum was telling the people of Judah to not despair because God had pronounced judgment and the Assyrians would soon be getting just what they deserved. Key Verses: Nahum 1:7, “The LORD is good, a refuge in times of trouble. He cares for those who trust in him.” Nahum 1:14a. “The LORD has given a command concerning you, Nineveh: ‘You will have no descendants to bear your name.'” Nahum 1:15a, “Look, there on the mountains, the feet of one who brings good news, who proclaims peace!” See also Isaiah 52:7 and Romans 10:15\. Nahum 2:13a, “'Behold I am against you,' says the LORD of hosts.” Nahum 3:19, “Nothing can heal your wound; your injury is fatal. Everyone who hears the news about you claps his hands at your fall, for who has not felt your endless cruelty?” Brief Summary: Nineveh once had responded to the preaching of Jonah and turned from their evil ways to serve the Lord God. But 150 years later, Nineveh returned to idolatry, violence, and arrogance (Nahum 3:1–4\). Once again God sends one of His prophets to Nineveh warning of judgment in the form of the destruction of their city and exhorting them to repentance. Sadly, the Ninevites did not heed’s Nahum’s warning, and the city was brought under the dominion of Babylon. Foreshadowings: Paul uses shades of the imagery of Nahum 1:15 in Romans 10:15 in regard to the ministry of the Messiah and the apostles. It may also be understood of any minister of the Gospel whose business it is to "preach the Gospel of peace." God has made peace with sinners by the blood of Christ, and has given to His people the peace that “transcends all understanding” (Philippians 4:7\). The preacher’s work is also to "bring glad tidings of good things" (KJV), such as reconciliation, righteousness, pardon, life, and eternal salvation by a crucified Christ. The preaching of such a Gospel, and bringing such news, make their feet beautiful. The imagery here is of one who runs to others, eager and joyful to proclaim the Good News. Practical Application: God is patient and slow to anger. He gives every country time to repent of sin and follow Him as Lord. But He is not mocked. Any time a country turns away from Him and rejects righteousness, evil results, and He steps in with judgment. This was true for Assyria, and it will be true for any nation today. As Christians it is our duty to stand up for biblical principles and proclaim Christ, for it is only in repentance and the life\-changing message of the gospel that any country can find hope.
Summary of the Book of Zechariah	Author: Zechariah 1:1 identifies the author of the Book of Zechariah as the [Prophet Zechariah](prophet-Zechariah.html). Full article; [Who wrote the book of Zechariah? Who was the author of Zechariah?](who-wrote-the-book-of-Zechariah.html) Date of Writing: The Book of Zechariah was likely written in two primary segments, between 520 and 470 B.C. Purpose of Writing: Zechariah emphasized that God has used His prophets to teach, warn, and correct His people. Unfortunately, they refused to listen. Their sin brought God’s punishment. The book also bears evidence that even prophecy could be corrupted. History shows that in this period prophecy fell into disfavor among the Jews, leading to the period between the Testaments when no lasting prophetic voice spoke to God’s people. Key Verses: Zechariah 1:3, "Therefore tell the people: This is what the LORD Almighty says: 'Return to me,' declares the LORD Almighty, 'and I will return to you,' says the LORD Almighty." Zechariah 7:13, "'When I called, they did not listen; so when they called, I would not listen,' says the LORD Almighty." Zechariah 9:9, "Rejoice greatly, O Daughter of Zion! Shout, Daughter of Jerusalem! See, your king comes to you, righteous and having salvation, gentle and riding on a donkey, on a colt, the foal of a donkey." Zechariah 13:9, "This third I will bring into the fire; I will refine them like silver and test them like gold. They will call on my name and I will answer them; I will say, 'They are my people,' and they will say, 'The LORD is our God.'" Brief Summary: The Book of Zechariah teaches that salvation may be obtained by all. The last chapter depicts peoples from all over the world coming to worship God, who desires that all people follow Him. This is not the doctrine of universalism, i.e., that all people would be saved because it is God’s nature to save. Rather, the book teaches that God desires that all people worship Him and accepts those who do, regardless of their national or political expressions. Finally, Zechariah preached that God is sovereign over this world, any appearance to the contrary notwithstanding. His visions of the future indicate that God sees all that will happen. The depictions of God’s intervention in the world teach that ultimately He will bring human events to the end He chooses. He does not eliminate the individual’s freedom to follow God or rebel, but holds people responsible for the choices they make. In the last chapter, even the forces of nature respond to God’s control. Foreshadowings: Prophecies about Jesus Christ and the messianic era abound in Zechariah. From the promise that Messiah would come and dwell in our midst (Zechariah 2:10\-12; Matthew 1:23\) to the symbolism of the Branch and the Stone (Zechariah 3:8\-9, 6:12\-13; Isaiah 11:1; Luke 20:17\-18\) to the promise of His Second Coming where they who pierced Him will look upon Him and mourn (Zechariah 12:10; John 19:33\-37\), Christ is the theme of the Book of Zechariah. Jesus is the Savior of Israel, a fountain whose blood covers the sins of all who come to Him for salvation (Zechariah 13:1; 1 John 1:7\). Practical Application: God expects sincere worship and moral living of us today. Zechariah’s example of breaking through national prejudice reminds us to reach out into all areas of our society. We must extend God’s invitation of salvation to people of all national origins, languages, races, and cultures. That salvation is only available through the shed blood of Jesus Christ on the cross, who died in our place to atone for sin. But if we reject that sacrifice, there is no other sacrifice through which we can be reconciled to God. There is no other name under heaven by which men are saved (Acts 4:12\). There is no time to lose; today is the day of salvation (2 Corinthians 6:2\).
Summary of the Book of Malachi	Author: Malachi 1:1 identifies the author of the Book of Malachi as the [Prophet Malachi](Malachi-in-the-Bible.html). Full article: [Who wrote the book of Malachi? Who was the author of Malachi?](who-wrote-the-book-of-Malachi.html) Date of Writing: The Book of Malachi was written between 440 and 400 B.C. Purpose of Writing: The Book of Malachi is an oracle: The word of the Lord to Israel through Malachi (1:1\). This was God’s warning through Malachi to tell the people to turn back to God. As the final book of the Old Testament closes, the pronouncement of God’s justice and the promise of His restoration through the coming Messiah is ringing in the ears of the Israelites. Four hundred years of silence ensues, ending with a similar message from God’s next prophet, John the Baptist, proclaiming, “Repent, for the kingdom of heaven is near” (Matthew 3:2\). Key Verses: Malachi 1:6, “A son honors his father, and a servant his master. If I am a father, where is the honor due me? If I am a master, where is the respect due me? says the Lord Almighty. It is you, O priests, who show contempt for my name.” Malachi 3:6\-7, “I the Lord do not change. So you, O descendants of Jacob, are not destroyed. Ever since the time of your forefathers you have turned away from my decrees and have not kept them. Return to me, and I will return to you, says the Lord Almighty.” Brief Summary: Malachi wrote the words of the Lord to God’s chosen people who had gone astray, especially the priests who had turned from the Lord. Priests were not treating the sacrifices they were to make to God seriously. Animals with blemishes were being sacrificed even though the law demanded animals without defect (Deuteronomy 15:21\). The men of Judah were dealing with the wives of their youth treacherously and wondering why God would not accept their sacrifices. Also, people were not tithing as they should have been (Leviticus 27:30, 32\). But in spite of the people’s sin and turning away from God, Malachi reiterates God’s love for His people (Malachi 1:1\-5\) and His promises of a coming Messenger (Malachi 2:17–3:5\). Foreshadowings: Malachi 3:1\-6 is a prophecy concerning John the Baptist. He was the Messenger of the Lord sent to prepare the way (Matthew 11:10\) for the Messiah, Jesus Christ. John preached repentance and baptized in the name of the Lord, thus preparing the way for Jesus’ first advent. But the Messenger who comes “suddenly to the Temple” is Christ Himself in His second advent when He comes in power and might (Matthew 24\). At that time, He will “purify the sons of Levi” (v. 3\), meaning that those who exemplified the Mosaic Law would themselves need purification from sin through the blood of the Savior. Only then will they be able to offer “an offering in righteousness” because it will be the righteousness of Christ imputed to them through faith (2 Corinthians 5:21\). Practical Application: God is not pleased when we do not obey His commands. He will repay those who disregard Him. As for God hating divorce (2:16\), God takes the covenant of marriage seriously and He does not want it broken. We are to stay true to the spouse of our youth for a lifetime. God sees our hearts, so He knows what our intentions are; nothing can be hidden from Him. He will return and He will be the judge. But if we return to Him, He will return to us (Malachi 3:6\).
Summary of the Book of Haggai	Author: Haggai 1:1 identifies the author of the Book of Haggai as the Prophet Haggai. Full article: [Who wrote the book of Haggai? Who was the author of Haggai?](who-wrote-the-book-of-Haggai.html) Date of Writing: The Book of Haggai was written in approximately 520 B.C. Purpose of Writing: Haggai sought to challenge the people of God concerning their priorities. He called them to reverence and glorify God by building the Temple in spite of local and official opposition. Haggai called them not to be discouraged because this Temple would not be quite as richly decorated as Solomon’s. He exhorted them to turn from the uncleanness of their ways and to trust in God’s sovereign power. The Book of Haggai is a reminder of the problems the people of God faced at this time, how the people courageously trusted in God, and how God provided for their needs. Key Verses: Haggai 1:4, "Is it a time for you yourselves to be living in your paneled houses, while this house remains a ruin?" Haggai 1:5\-6, "Now this is what the LORD Almighty says: 'Give careful thought to your ways. You have planted much, but have harvested little. You eat, but never have enough. You drink, but never have your fill. You put on clothes, but are not warm. You earn wages, only to put them in a purse with holes in it.'" Haggai 2:9, "'The glory of this present house will be greater than the glory of the former house,' says the LORD Almighty. 'And in this place I will grant peace,' declares the LORD Almighty." Brief Summary: Will the people of God reconsider their priorities, take courage, and act on the basis of God’s promises? God sought to warn the people to heed His words. Not only did God warn them, but He also offered promises through His servant Haggai to motivate them to follow Him. Because the people of God reversed their priorities and failed to put God in first place in their lives, Judah was sent into Babylonian exile. In response to Daniel’s prayer and in fulfillment of God’s promises, God directed Cyrus the Persian king to allow the Jews in exile to go back to Jerusalem. A group of Jews returned to their land with great joy, put God first in their lives, worshiped Him, and began to rebuild the Temple of Jerusalem without the aid of the local people who lived in Israel. Their courageous faith was met with opposition from the local people as well as the Persian government for approximately 15 years. Foreshadowings: As with most of the books of the minor prophets, Haggai ends with promises of restoration and blessing. In the last verse, Haggai 2:23, God uses a distinctly messianic title in reference to Zerubbabel, “My Servant” (Compare 2 Samuel 3:18; 1 Kings 11:34; Isaiah 42:1–9; Ezekiel 37:24,25\). Through Haggai, God promises to make him like a signet ring, which was a symbol of honor, authority, and power, somewhat like a king’s scepter used to seal letters and decrees. Zerubbabel, as God’s signet ring, represents the house of David and the resumption of the messianic line interrupted by the Exile. Zerubbabel reestablished the Davidic line of kings which would culminate in the millennial reign of Christ. Zerubbabel appears in the line of Christ on both Joseph’s side (Matthew 1:12\) and Mary’s side (Luke 3:27\). Practical Application: The Book of Haggai draws attention to common problems most people face even today. Haggai asks us 1\) to examine our priorities to see if we are more interested in our own pleasures than doing the work of God; 2\) to reject a defeatist attitude when we run into opposition or discouraging circumstances; 3\) to confess our failures and seek to live pure lives before God; 4\) to act courageously for God because we have the assurance that He is with us always and is in full control of our circumstances; and 5\) to rest secure in God’s hands knowing that He will abundantly bless us as we faithfully serve Him.
Is the movie “The Passion of the Christ” biblically accurate?	Answer The movie The Passion of the Christ was, for the most part, biblically accurate. There are a few scenes in which “artistic license” was taken, but it was within the scope of the biblical account. Examples of this “artistic license” were the demonic baby Satan was carrying, the demonic children tormenting Judas, and the woman wiping the blood off of Jesus’ face on the way to the crucifixion site. Mary’s role was overemphasized beyond what the Bible describes. As with any film based on the Bible, we should always compare what we see and hear with what the Bible actually says. Overall, if you see the movie “The Passion of the Christ” and read the Gospels (Matthew, Mark, Luke, and John) \- you will find that the movie follows the Bible reasonably closely.
Got Eternal Life?	Answer The Bible presents a clear path to eternal life. First, we must recognize that we have sinned against God: "For all have sinned and fall short of the glory of God" (Romans 3:23\). We have all done things that are displeasing to God, which makes us deserving of punishment. Since all our sins are ultimately against an eternal God, only an eternal punishment is sufficient. "The wages of sin is death, but the gift of God is eternal life through Jesus Christ our Lord" (Romans 6:23\). However, Jesus Christ, the sinless (1 Peter 2:22\), eternal Son of God became a man (John 1:1,14\) and died to pay our penalty. "God demonstrates His love for us in this: while we were still sinners, Christ died for us" (Romans 5:8\). Jesus Christ died on the cross (John 19:31\-42\), taking the punishment that we deserve (2 Corinthians 5:21\). Three days later He rose from the dead (1 Corinthians 15:1\-4\), proving His victory over sin and death. "In His great mercy He has given us new birth into a living hope through the resurrection of Jesus Christ from the dead" (1 Peter 1:3\). By faith, we must change our mindset regarding Christ \- who He is, what He did, and why \- for salvation (Acts 3:19\). If we place our faith in Him, trusting His death on the cross to pay for our sins, we will be forgiven and receive the promise of eternal life in heaven. "For God so loved the world that He gave His one and only Son so that anyone who believes in Him will not perish but have eternal life" (John 3:16\). "If you confess with your mouth, 'Jesus is Lord,' and believe in your heart that God raised Him from the dead, you will be saved" (Romans 10:9\). Faith alone in the finished work of Christ on the cross is the only true path to eternal life! "For it is by grace you have been saved, through faith \- and this not of yourselves, it is the gift of God \- not by works, so that no one can boast" (Ephesians 2:8\-9\). If you want to accept Jesus Christ as your Savior, here is a sample prayer. Remember, saying this prayer or any other prayer will not save you. It is only trusting in Christ that can save you from sin. This prayer is simply a way to express to God your faith in Him and thank Him for providing for your salvation. "God, I know that I have sinned against you and deserve punishment. But Jesus Christ took the punishment that I deserve so that through faith in Him I could be forgiven. I place my trust in You for salvation. Thank You for Your wonderful grace and forgiveness \- the gift of eternal life! Amen!" Have you made a decision for Christ because of what you have read here? If so, please click on the “I have accepted Christ today” button below. If you have any questions, please use the question form on our [Bible Questions Answered](Bible-Questions.html) page.
Do some Christmas traditions have pagan origins?	Answer There is no doubt that some of what we now refer to as Christmas traditions can be traced back, in some form, to pagan cultures and celebrations. The ringing of bells, for example, is generally thought to have had its origin in the early pagan winter celebration of ringing of bells to drive out evil spirits. In later centuries, bells were rung on Christmas Eve to welcome in the spirit of Christmas with joyful noise (Psalm 95:1\). When Christians enjoy the beauty of a glorious bell choir ringing Christmas carols, we are reminded of the coming of Jesus into the world, not the driving out of evil spirits. Similarly, there was an early pagan tradition of lighting candles to drive away the forces of cold and darkness. However, is it likely that our hearts are drawn to those early pagans rather than rejoicing in our Savior, the Light of the World (John 1:4\-9\) as we light candles? Of course not. Nor is it likely that when I give gifts to my loved ones at Christmas, the gifts will have less significance to either of us because some Druid somewhere in time offered a gift to his goat as part of some pagan ritual. No, we remember, as we should, the gifts given to the Christ\-child by the Magi (Matthew 2:11\). Jesus was the greatest gift ever given, and therefore His birth is worthy of celebration. So obscure are the beginnings of many Christmas traditions that reference books and internet sites contradict one another on the details. Some of our most popular and beloved Christmas symbols are entirely Christian, and were never part of any pagan religion anywhere. At the same time, some Christmas traditions undoubtedly do have their origins in the pagan past. What is important is not the origins of traditions, but their significance to us today as believers in the Son of God. December 25 was not mentioned in the biblical narrative as the day Jesus was born, and, as such, we cannot be dogmatic about it one way or the other. But even if the date is completely wrong, there is still the opportunity for thousands of people who wouldn’t go to church any other time of the year to go on Christmas day and hear the gospel of Christ. If you are fully convinced that you cannot, in good conscience, observe a particular Christmas tradition, do not observe it. If you are fully convinced that a particular tradition is too steeped in paganism to honor God in any way, by all means forsake that tradition. At the same time, if you are fully convinced that you can honor and worship God through a particular tradition, honor and worship God (Romans 14:5\)! For Christians, Christmas traditions can be an important part of the celebration of the birth of our Savior, and they remind us of that momentous event that changed the world forever. More importantly, they bring to mind the miracle of new birth He created in us when He came into our hearts, saved us from our sins, and made us children of God by the shedding of His blood on the Cross (Colossians 1:20\). It is this amazing truth that enables us to say with the angels, “Glory to God in the highest and on earth peace, good will toward men” (Luke 2:14\).
What are the origins of Easter?	Answer The origins of Easter are obscure. It is often assumed that the name Easter comes from a pagan figure called Eastre (or Eostre) who was celebrated as the goddess of spring by the Saxons of Northern Europe. According to the theory, Eastre was the “goddess of the east (from where the sun rises),” her symbol was the hare (a symbol of fertility), and a festival called Eastre was held during the spring equinox by the Saxons to honor her. This theory on the origin of Easter is highly problematic, however. The major problem with associating the origin of Easter with the pagan goddess Eastre/Eostre is that we have no hard evidence that such a goddess was ever worshiped by anyone, anywhere. The only mention of Eastre comes from a passing reference in the writings of the [Venerable Bede](Venerable-Bede.html), an eighth\-century monk and historian. Bede wrote, “Eosturmonath has a name which is now translated as ‘Paschal month,’ and which was once called after a goddess of theirs named Eostre, in whose honor feasts were celebrated in that month. Now they designate the Paschal season by her name, calling the joys of the new rite by the time\-honoured name of the old observance” (De Temporum Ratione). And that’s it. Eostre is not mentioned in any other ancient writing; we have found no shrines, no altars, nothing to document the worship of Eastre. It is possible that Bede simply extrapolated the name of the goddess from the name of the month. In the nineteenth century, the German folklorist Jakob Grimm researched the origins of the German name for Easter, Ostern, which in Old High German was Ostarâ. Both words are related to the German word for “east,” ost. Grimm, while admitting that he could find no solid link between Easter and pagan celebrations, made the assumption that Ostara was probably the name of a German goddess. Like Eastre, the goddess Ostara was based entirely on supposition and conjecture; before Grimm’s Deustche Mythologie (1835\), there was no mention of the goddess in any writings. So, while the word Easter most likely comes from an old word for “east” or the name of a springtime month, we don’t have much evidence that suggests anything more. Assertions that Easter is pagan or that Christians have appropriated a goddess\-holiday are untenable. Today, however, it seems that Easter might as well have pagan origins, since it has been almost completely commercialized—the world’s focus is on Easter eggs, Easter candy, and the Easter bunny. Christians celebrate Easter as the resurrection of Christ on the third day after His crucifixion. It is the oldest Christian holiday and the most important day of the church year because of the significance of the crucifixion and [resurrection of Jesus Christ](resurrection-Christ-important.html), the events upon which Christianity is based (1 Corinthians 15:14\). In some Christian traditions, Easter Sunday is preceded by the season of [Lent](what-is-Lent.html), a 40\-day period of fasting and repentance culminating in Holy Week and followed by a 50\-day Easter season that stretches from Easter to Pentecost. Because of the commercialization and possible pagan origins of Easter, many churches prefer to call it “Resurrection Sunday.” The rationale is that, the more we focus on Christ and His work on our behalf, the better. Paul says that without the resurrection of Christ our faith is futile (1 Corinthians 15:17\). What more wonderful reason could we have to celebrate! Whether we call it “Easter” or “Resurrection Sunday,” what is important is the reason for our celebration, which is that Christ is alive, making it possible for us to have eternal life (Romans 6:4\)! Should we celebrate Easter or allow our children to go on Easter egg hunts? This is a question both parents and church leaders struggle with. Ultimately, it comes down to a matter of conscience (Romans 14:5\). There is nothing essentially evil about painting and hiding eggs and having children search for them. What is important is our focus. If our focus is on Christ, our children can be taught to understand that the eggs are just a fun game. Children should know the true meaning of the day, and parents and the church have a responsibility to teach the true meaning. In the end, participation in Easter egg hunts and other secular traditions must be left up to the discretion of parents.
Total depravity - is it biblical?	Answer Total depravity is a phrase or name that is used to summarize what the Bible teaches about the spiritual condition of fallen man. It is the “T” in the acronym TULIP, which is commonly used to enumerate what are known as the five points of Calvinism or the doctrines of grace. Because the name “total depravity” can cause people to have wrong ideas about what is meant, some people prefer to use terms like “total inability,” “righteous incapability,” “radical corruption” or even “moral inability.” Yet what is important is not the name assigned to the doctrine but how accurately the doctrine summarizes what the Bible teaches about the spiritual condition of fallen man. No matter which name you use to refer to “total depravity,” the fact remains that when properly understood it is an accurate description of what the Bible does teach on this important subject. While often misunderstood, the doctrine of total depravity is an acknowledgement that the Bible teaches that as a result of the fall of man (Genesis 3:6\) every part of man—his mind, will, emotions and flesh—have been corrupted by sin. In other words, sin affects all areas of our being including who we are and what we do. It penetrates to the very core of our being so that everything is tainted by sin and “…all our righteous acts are like filthy rags” before a holy God (Isaiah 64:6\). It acknowledges that the Bible teaches that we sin because we are sinners by nature. Or, as Jesus says, “So every good tree bears good fruit, but the bad tree bears bad fruit. A good tree cannot produce bad fruit, nor can a bad tree produce good fruit.” (Matthew 7:17\-18\). The total depravity of man is seen throughout the Bible. Man’s heart is “deceitful and desperately wicked” (Jeremiah 17:9\). The Bible also teaches us that man is born dead in transgression and sin (Psalm 51:5, Psalm 58:3, Ephesians 2:1\-5\). The Bible teaches that because unregenerate man is “dead in transgressions” (Ephesians 2:5\), he is held captive by a love for sin (John 3:19; John 8:34\) so that he will not seek God (Romans 3:10\-11\) because he loves the darkness (John 3:19\) and does not understand the things of God (1 Corinthians 2:14\). Therefore, men suppress the truth of God in unrighteousness (Romans 1:18\) and continue to willfully live in sin. Because they are totally depraved, this sinful lifestyle seems right to men (Proverbs 14:12\) so they reject the gospel of Christ as foolishness (1 Corinthians 1:18\) and their mind is “hostile toward God; for it does not subject itself to the law of God, for it is unable to do so” (Romans 8:7\). The Apostle Paul summarizes the total depravity of man in Romans 3:9\-18\. He begins this passage by saying that “both Jews and Greeks are all under sin.” Simply put, this means that man is under the control of sin or is controlled by his sin nature (his natural tendency to sin). The fact that unregenerate people are controlled by their selfish, sinful tendencies should not come as a surprise to any parent. What parent has to teach his or her child to be selfish, to covet what someone else has or to lie? Those actions come naturally from the child’s sin nature. Instead, the parent must devote much time to teaching the child the importance of telling the truth, of sharing instead of being selfish, of obeying instead of rebelling, etc. Then in the rest of this passage Paul quotes extensively from the Old Testament in explaining how sinful man really is. For example, we see that 1—no one is without sin, 2—no one seeks after God, 3—there is no one who is good, 4—their speech is corrupted by sin, 5—their actions are corrupted by sin, and 6—above all, they have no fear of God. So, when one considers even these few verses, it becomes abundantly clear the Bible does indeed teach that fallen man is “totally depraved,” because sin affects all of him including his mind, will and emotions so that “there is none who does good, no not one” (Romans 3:12\). There is a common misconception regarding total depravity. Total depravity does not mean that man is as wicked or sinful as he could be, nor does it mean that man is without a conscience or any sense of right or wrong. Neither does it mean that man does not or cannot do things that seem to be good when viewed from a human perspective or measured against a human standard. It does not even mean that man cannot do things that seem to conform outwardly to the law of God. What the Bible does teach and what total depravity does recognize is that even the “good” things man does are tainted by sin because they are not done for the glory of God and out of faith in Him (Romans 14:23; Hebrews 11:6\). While man looks upon the outward acts and judges them to be good, God looks upon not only the outward acts but also the inward motives that lie behind them, and because they proceed from a heart that is in rebellion against Him and they are not done for His glory, even these good deeds are like “filthy rags” in His sight. In other words, fallen man’s good deeds are motivated not by a desire to please God but by our own self\-interest and are thus corrupted to the point where God declares that there is “no one who does good, no not one!” Since Scripture is very clear that all of man is affected by sin and so much so that “no one seeks after God,” then how can anyone possibly become a Christian? The answer is that God must overcome man’s depravity in such a way that man is able to recognize his spiritual state and his hopeless condition apart from the grace of God. Man’s spiritually blind eyes must be open and the bondage of sin that renders him hopelessly enslaved must be broken so that he can respond in faith to the gospel message and the atoning work of Christ on the cross. Some Christians believe that God accomplishes this through some type of universal grace whereby God brings man to a condition where he has the ability to choose or reject Him. Others believe that for a man who is “dead in trespasses and sins” to be able to understand and respond to the gospel in faith, he must first be born again or regenerated by the Holy Spirit (John 3:3\). It is only after God infuses spiritual life into a dead sinner that he can “see the kingdom of God.” Those that hold this view see this as being a sovereign act of God, whereby men are born again “not of the blood nor of the will of the flesh nor of the will of man, but of God” (John 1:12\-13\). However, even when the doctrine of total depravity is properly understood, many people will reject the doctrine, but that fact should not surprise us, since the world generally thinks of man as being basically good. Therefore, the idea that man by nature is a depraved sinner runs contrary to most modern religious, psychological and philosophical views of the basic nature of man. But the fact is that the Bible does teach the depravity of the human heart, and the root cause of man’s problem is not the environment he is raised in but his wicked and selfish heart. Properly understood, the doctrine of total depravity will destroy the hopes of those who place their faith in any type of works\-based system of salvation and will recognize that God’s sovereign grace is man’s only hope. While the doctrine of total depravity destroys man’s self\-righteousness and any misconceptions about man’s ability to be saved through his own free will, it leaves one asking the same question the disciples asked of Jesus in Matthew 19:25\-26: “Then who can be saved?” Of course the answer remains the same: “With people this is impossible, but with God all things are possible” (Matthew 19:25\-26\). As the first of the five doctrines of what is called “Calvinism,” the doctrine of total depravity correctly focuses man’s attention on the rest of these “doctrines of grace” which declare the wondrous work of God in the salvation of sinners. [Unconditional election \- is it biblical?](unconditional-election.html)
Unconditional election - is it biblical?	Answer Unconditional election is a phrase that is used to summarize what the Bible teaches about the predestination—or the election—of people for salvation. It represents the second letter of the acronym TULIP, which is commonly used to enumerate the five points of Calvinism, also known as the Doctrines of Grace. Other terms for the same doctrine include “unmerited favor,” “sovereign election” or “adopted by God.” All these terms are good names for this doctrine because each reveals some aspect of the [doctrine of election](doctrine-of-election.html). However, more important than the term we use to describe the doctrine is how accurately the doctrine summarizes what the Bible teaches about election and predestination. The debate over unconditional election is not whether or not God elects or predestines people to salvation but upon what basis He elects them. Is that election based upon foreknowledge that those individuals will have faith in Christ, or is it based upon God’s sovereign choice to save them? As the word “unconditional” implies, this view believes that God’s election of people to salvation is done “with no conditions attached, either foreseen or otherwise.” God elects people to salvation by His own sovereign choice and not because of some future action they will perform or condition they will meet. Those who come to Christ become His children by His will, not by theirs. “They were not God’s children by nature or because of any human desires. God himself was the one who made them his children” (John 1:13 CEV). God, before the foundation of the world, chose to make certain individuals the objects of His unmerited favor or [special grace](special-grace.html) (Mark 13:20; Ephesians 1:4\-5; Revelation 13:8; Revelation 17:8\). These individuals from every tribe, tongue and nation were chosen by God for adoption, not because of anything they would do but because of His sovereign will (Romans 9:11\-13; Romans 9:16; Romans 10:20; 1 Corinthians 1:27\-29; 2 Timothy 1:9\). God could have chosen to save all men (He certainly has the power and authority to do so), and He could have chosen to save no one (He is under no obligation to save anyone). He instead chose to save some and leave others to the consequences of their sin (Exodus 33:19; Deuteronomy 7:6\-7; Romans 9:10\-24; Acts 13:48; 1 Peter 2:8\). There are many verses in both the Old and New Testaments that speak of election, and, when one looks at all the Bible teaches about election and predestination, it becomes obvious that God’s choice was not based on any foreseen act or response, but was based solely on God’s own good pleasure and sovereign will. Properly understood, God’s unconditional election is one link in the unbreakable chain of salvation seen in Romans 8:28\-29: “For those whom He foreknew, He also predestined to become conformed to the image of His Son, so that He would be the firstborn among many brethren; and these whom He predestined, He also called; and these whom He called, He also justified; and these whom He justified, He also glorified.” All those who are predestined will be saved (John 6:39; Romans 8:30\) because they are the ones that God the Father gives to Jesus Christ (John 6:37\) who will raise them up on the last day (John 6:39; John 17:2\). They are Christ’s sheep (John 10:1\-30\) who hear His voice and for whom He died (John 10:15\) in order to give them eternal life and make them secure forever in the hand of God (John 10:26\-30\). There are several common misconceptions about unconditional election. First, it is important to understand that the doctrine does not teach that God’s choice is capricious or arbitrary. It is not random or made without reason. What it does teach is that God elects someone to salvation not because of something worthy God finds in that individual but because of His inscrutable, mysterious will. He makes the choice as to who will be saved for His own reasons, according to His own perfect will and for His own good pleasure (Ephesians 1:5\). And while some object to the doctrine of election as being unfair, it is nevertheless based upon God’s will and it pleases God; therefore, it must be good and perfectly just. Another misconception is that unconditional election precludes and stifles evangelism, but the reality is just the opposite—it empowers and confirms it. When one correctly understands that God has not only elected certain individuals to salvation but also has ordained the means of salvation—the preaching of the gospel (Romans 1:16; Romans 10:14\-17\)—it empowers the spreading of the gospel message and the call to evangelism. We see this very thing in Paul’s writing to Timothy in the midst of deep persecution. “I endure all things for the sake of those who are chosen, that they also may obtain the salvation which is in Christ…” (2 Timothy 2:10\). A proper understanding of the doctrine of election encourages evangelism and guarantees its success. It overcomes the fear of failure when sharing the gospel and empowers people to remain faithful to the message in times of great persecution. They know that the power lies in the gospel message and in God’s sovereign election and not in their own feeble presentation. A biblical understanding of election helps one share the gospel freely with all people, knowing that any one of them could be Christ’s sheep whom He is calling into His fold (John 10:16\). It is not up to us to determine if someone is elect or non\-elect, and there is always the promise of salvation for anyone who will repent and believe in Christ. The gospel message should be preached to all people in the knowledge that God will use it to draw His sheep to Himself. Unconditional election also does not mean that there will be people in heaven who do not want to be there, nor will there be people in hell who wanted to be saved but could not be because they were not elect. Unconditional election properly recognizes that, apart from God’s supernatural work in the life of a sinner, men will always choose to reject God and rebel against Him (see the article on Total Depravity for more information on this subject). What unconditional election does correctly recognize is that God intervenes in the lives of the elect and works in their lives through the Holy Spirit so that they willingly respond in faith to Him. Because they are “his sheep…they hear his voice and follow him” (John 10:1\-30\). As for the non\-elect, God is still gracious to them, but because of their sin they are not thankful for that grace, nor do they acknowledge Him as God (Romans 1:18\-20\). Consequently, they receive the just punishment due them. Those whom God elects are beneficiaries of His sovereign grace and mercy, and those whom He does not elect receive the justice they have earned. While the elect receive God’s perfect grace, the non\-elect receive God’s perfect justice. Those who argue against unconditional election often use verses like 1 Timothy 2:4 and John 3:16\. How can we reconcile election with a verse like I Timothy 2:4, that says that God “desires all men to be saved,” or John 3:16, that says God “so loved the world that He gave His only begotten Son that whoever believes in Him should not perish but have everlasting life”? The answer lies in correctly understanding the will of God and the love of God. God’s passive will needs to be understood in contrast to His decreed will (those things He foreordains to happen). The passive will of God includes the things He might desire in a sense but does not foreordain or bring to pass. Certainly, if God is sovereign and all\-powerful, as the Bible declares Him to be, then He could bring about the salvation of all men, if that was His decreed or pre\-determined will. Reconciling this verse and others with the many that teach election is an unconditional choice of God is no more difficult than recognizing that there are things God might desire but does not decree to happen. It could be said that God does not desire men to sin but as part of his predetermined plan He allows them to sin. So while there is a real sense in which God does not take pleasure in the destruction of the wicked and desires that all be saved, His pre\-determined plan allows for the fact that some will go to hell. In a similar way, concerning John 3:16 and God’s love, the difference lies in God’s general love for all creation and all humanity versus His specific love for His children, the elect. The difference is that God’s love for His elect is an intensive love that has Him actually doing something about their lost condition instead of simply sitting by wishing that they would in turn love Him, a picture so often conjured up by those who believe themselves to be in control of their own eternal destiny. In a generic sense, God desires all to be saved and He loves all of humanity, but that is completely different from the specific love He has for His elect and His desire and provision for their salvation. When one examines what the Bible teaches about election and predestination, it becomes clear that the doctrine of unconditional election does accurately represent what the Bible teaches on this important subject. While this—or any of the other Doctrines of Grace—can stand on their own merit, their importance becomes even clearer when they are considered together systematically with all the Bible teaches about salvation. They essentially serve as building blocks, with each one furnishing a necessary part of a biblical understanding of salvation. Total depravity defines man’s need for salvation and reveals his hopelessness when left to his own resources. It leaves man with the question “Who can be saved?” The answer lies in an understanding of unconditional election—God’s sovereign choice to save people despite their depravity and based solely on His redeeming for Himself people from every tribe, tongue and nation. This He accomplishes by predestinating them “to adoption as sons by Jesus Christ to himself, according to the good pleasure of his will” (Ephesians 1:5\). A proper understanding of this doctrine should not result in questioning the justice of God, but instead in marveling at His great mercy. The question we really should ask is not why God chooses only some to salvation, but why He would choose any at all. [Limited atonement \- is it biblical?](limited-atonement.html)
Should Christians celebrate Passover?	Answer The celebration of [Passover](what-is-Passover.html) is in remembrance of the time in Israel’s history when the Lord moved through Egypt destroying the firstborn of all people and animals (see Exodus 11 and 12\.) This was the final of the ten plagues God visited upon Egypt designed to force Pharaoh to let the Israelites leave the country and their captivity. The Israelites were commanded by God to take the blood of a male lamb—one without blemish—and smear it on the doorposts of their houses. When the Lord saw the blood, He would “pass over” that house. This is a foreshadowing of the spotless Lamb of God, Jesus, whose blood would cover the sins of those who believe in Him, causing God’s judgment to pass over them. Ever since that night, Jews have celebrated the Passover in remembrance of God’s grace to them. There has been an explosion of interest in adapting the Passover festival to Christianity. Various organizations, such as Jews for Jesus, have long promoted Christian Passover services as a means for Messianic Jews to retain their cultural heritage while professing their Christian faith. They have also used the Christian Passover as a means to communicate to Christians the Jewish religious heritage that they value. Many of the rituals associated with the Passover Seder have application to the Christian faith, and a Christian celebration of the Passover provides a unique way to bring the story of salvation to the ceremony. Whether or not a Christian celebrates Passover would be a matter of conscience for the individual Christian. Like all the Old Testament Jewish Feasts, the Passover Feast was a foreshadowing of Christ’s atoning work on the cross. Colossians 2:16\-17 tells us that we should “let no one judge you in food or in drink, or regarding a festival or a new moon or Sabbaths, which are a shadow of things to come, but the substance is of Christ” (NKJV). Christians are no longer bound to observe the Passover feast the way the Old Testament Jews were, but they should not look down upon another believer who does or does not observe the Passover or other special Jewish days and feasts (Romans 14:5\). While it is not required for Christians to celebrate the Passover, it is beneficial to study it and could be beneficial to celebrate it if it leads to a greater understanding and appreciation for Christ’s death and resurrection. The Passover is a wonderful picture of Christ’s atonement for His people and His deliverance of us from the bondage of sin. That is something we should celebrate every day of our lives.
Should Christians celebrate Halloween?	Answer Due to its decidedly pagan origins, the answer to the question as to whether Christians should celebrate Halloween is a resounding no. The answer to the question as to whether can Christians participate in Halloween activities without compromising their faith is more difficult. Some Christians participate in Halloween simply by dressing up in a costume and having fun, seeing it as innocent and harmless. Other Christians are equally convinced that any form of participation is sinful due to the fact that Halloween is a satanic holiday established to worship evil spirits and promote darkness and wickedness. So, who is right? Is it possible for Christians to participate in Halloween without compromising their faith? Halloween, no matter how commercialized, has almost completely pagan [origins](https://www.gotquestions.org/Halloween-origin.html). As innocent as it may seem to some, it is not something to be taken lightly. Christians tend to have various ways to observe or avoid Halloween. For some, it means having an alternative Harvest Party. For others, it is staying away from the ghosts, witches, goblins, etc., and wearing innocuous costumes, e.g., little princesses, clowns, cowboys, super\-heroes, etc. Some choose not to do anything, electing to lock themselves in the house with the lights off. Scripture does not speak at all about Halloween, but it does give us some principles on which we can make a decision. In Old Testament Israel, witchcraft was a crime punishable by death (Exodus 22:18; Leviticus 19:31; 20:6, 27\). The New Testament teaching about the occult is clear. Acts 8:9\-24, the story of Simon, shows that occultism and Christianity do not mix. The account of Elymas the sorcerer in Acts 13:6\-11 reveals that sorcery is violently opposed to Christianity. Paul called Elymas a child of the devil, an enemy of righteousness and a perverter of the ways of God. In Acts 16, at Philippi, a fortune\-telling girl lost her demon powers when the evil spirit was cast out by Paul. The interesting matter here is that Paul refused to allow even good statements to come from a demon\-influenced person. Acts 19 shows new converts who have abruptly broken with their former occultism by confessing, showing their evil deeds, bringing their magic paraphernalia, and burning it before everyone (Acts 19:19\). So, should a Christian participate in Halloween? Is there anything evil about a Christian dressing up in an innocent costume and going around the block asking for candy? No, there is not. Are there things about Halloween that are anti\-Christian and should be completely avoided? Absolutely! If parents are going to allow their children to participate in Halloween, they should make sure to keep them from getting involved in the darker aspects of the day. If Christians are going to take part in Halloween, their attitude, dress, and most importantly, their behavior, should still reflect a redeemed life (Philippians 1:27\). There are many churches that hold "harvest festivals" and incorporate costumes, but in a godly environment. There are many Christians who hand out tracts that share the gospel along with the Halloween candy. The decision is ultimately ours to make in the spirit of [Christian freedom](Christian-freedom.html). But as with all things, we are to incorporate the principles of Romans 14\. We cannot allow our own convictions about a holiday to cause [division](Bible-division.html) in the body of Christ, nor can we use our freedom to cause others to [stumble](causing-to-stumble.html) in their faith. We are to do all things for the glory of God (1 Corinthians 10:31\).
Should we have a Christmas tree?	Answer The modern custom of a Christmas tree does not come from any form of paganism. There is no evidence of any pagan religion decorating a special holiday tree for their mid\-winter festivals, although the Romans celebrated the winter solstice with a festival called Saturnalia in honor of Saturnus, the god of agriculture. They decorated their houses with greens and lights and exchanged gifts. Late in the Middle Ages, Germans and Scandinavians placed evergreen trees inside their homes or just outside their doors to show their hope in the forthcoming spring. The first Christmas tree was decorated by Protestant Christians in 16th\-century Germany. Our modern Christmas tree evolved from these early German traditions, and the custom most likely came to the United States with Hessian troops during the American Revolution, or with German immigrants to Pennsylvania and Ohio. There is nothing in the Bible that either commands or prohibits Christmas trees. It has been falsely claimed by some that Jeremiah 10:1\-16 prohibits the cutting down and decorating of trees in the same manner as we do at Christmas. However, even a cursory reading of the text makes it clear that the passage is one in which Jeremiah sets forth the prohibition against idols made of wood, plated with silver and gold, and worshiped. A similar idea appears in Isaiah 44, where Isaiah speaks of the silliness of the idol\-worshipers who cut down a tree, burn part of it in the fire to warm themselves, and use the other part to fashion an idol, which they then bow down to. So unless we bow down before our Christmas tree, carve it into an idol, and pray to it, these passages cannot be applied to Christmas trees. There is no spiritual significance to having or not having a Christmas tree. Whatever choice we make, the motive behind a believer’s decision about this, as in all matters of conscience, must be to please the Lord. Romans 14:5\-6a sets out the principle in a passage about liberty: “One man considers one day more sacred than another; another man considers every day alike. Each one should be fully convinced in his own mind. He who regards one day as special, does so to the Lord.” The Lord is grieved when Christians look down upon one another for either celebrating or not celebrating Christmas in a particular way. This is spiritual pride. When we feel that somehow we have achieved a higher plane of spirituality by doing or not doing something about which the Bible is silent, we misuse our freedom in Christ, create divisions within His body, and thereby dishonor the Lord. “So whether you eat or drink or whatever you do, do it all for the glory of God” (1 Corinthians 10:31\).
Limited atonement—is it biblical?	Answer Please note \- since this article is in our "What is Calvinism?" series, it presents a full or 5\-point view of Calvinism. We believe 5\-point or 4\-point Calvinism is an issue on which Christians can "agree to disagree." So, while this article may strongly argue for 5\-point Calvinism, we are in no sense disparaging the faith or integrity of those who hold to 4\-point Calvinism. In fact, many of our writers are 4\-point Calvinists. Please also read our article on [arguments against limited atonement](arguments-against-limited-atonement.html). And, for a balanced perspective on the entire issue, please see our article on [unlimited atonement](unlimited-atonement.html). “Limited atonement” is a term that is used to summarize what the Bible teaches about the purpose for Christ’s death on the cross and what His life, death and resurrection accomplished. It is the third letter of the acronym TULIP, which is commonly used to explain what are known as the five points of Calvinism, also known as the doctrines of grace. The doctrine of limited atonement is clearly the most controversial and maybe even the most misunderstood of all the doctrines of grace. Because the name can confuse people and cause them to have wrong ideas about what is meant, some people prefer to use terms like “particular redemption,” “definite redemption,” “actual atonement,” or “intentional atonement.” These terms correctly focus on the fact that the Bible reveals Jesus’ death on the cross was intentional and had a definite purpose that it succeeded in accomplishing. Yet, like all of the doctrines of grace, what is important is not the name that is assigned to the doctrine but how accurately the doctrine summarizes what the Bible teaches about the nature and purpose of Jesus’ sacrificial death on the cross. The doctrine of limited atonement affirms that the Bible teaches Christ’s atoning work on the cross was done with a definite purpose in mind—to redeem for God people from every tribe, tongue and nation (Revelation 5:9\). Jesus died, according to Matthew 1:21, to “save His people from their sins.” This truth is seen in many passages throughout Scripture. In John 10:15, we see that He lays “down His life for the sheep.” Who are the sheep? They are the people chosen by God from before the foundation of the world (Ephesians 1:4\). These are the same ones Jesus said were given to Him by the Father in order that He would fulfill the Father’s will by losing none of them and by raising all of them up in the last day (John 6:37\-40\). The truth that Jesus came for this specific reason is seen in both the Old and New Testaments. One of the greatest passages on the atonement in the Old Testament is Isaiah 53\. In this passage alone, we see that He was “stricken for the transgression of God’s people” (Isaiah 53:8\); that He would “justify many” because “He shall bear their iniquities” (Isaiah 53:11\); and that He indeed “bore the sin of many” (Isaiah 53:12\). These verses and many others talk about an atonement that was specific in whom it covered (God’s people), was substitutionary in nature (He actually bore their sins on the cross), and actually accomplished what God intended it to do (justify many). Clearly, here is a picture of an intentional, definite atonement. Christ died not simply to make justification a possibility but to actually justify those He died for. He died to save them, not to make them savable. The doctrine of limited atonement also recognizes that the Bible teaches Jesus’ death on the cross was a substitutionary atonement for sins. Many theologians use the word “vicarious” to describe Christ’s atonement. This word means “acting on behalf of” or “representing another” and is used to describe “something performed or suffered by one person with the results accruing to the benefit or advantage of another.” The vicarious atonement of Christ means He was acting as a representative for a specific group of people (the elect) who would receive a direct benefit (salvation) as the result of His death. This concept is clearly seen in 2 Corinthians 5:21: “He (God the Father) made Him (Christ) who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him.” If Jesus actually stood in my place and bore my sin on the cross as the Bible teaches, then I can never be punished for that sin. In order for Christ’s atonement to truly be a substitutionary or vicarious atonement, then it must actually secure a real salvation for all for whom Christ died. If the atonement only makes salvation a possibility, then it cannot be a vicarious atonement. If Christ acted as a real and true substitute for those for whom He died, then all for whom He died will be saved. To say that Christ died a vicarious death in the place of all sinners but that not all sinners will be saved is a contradiction. Four different words or aspects of the atonement are clearly seen in Scripture, and each one helps us understand the nature and extent of the atonement. These four words are ransom, reconciliation, propitiation and substitute. These four aspects of Christ’s atonement all speak of Christ as having actually accomplished something in His death. A study of these four terms in their biblical contexts leads to the obvious conclusion that one cannot hold to a true universal atonement without also requiring universal salvation. If one holds to an unlimited atonement while denying universal salvation, one ends up with a redemption that leaves men not totally free or actually redeemed, a reconciliation that leaves men still estranged from God, a propitiation that leaves men still under the wrath of God, and a substitutionary death that still makes the sinner himself help pay the debt of his sin. All of these aspects of the atoning work of Christ then become nothing more than a possibility that relies upon man to make them a reality. But that is not what the Bible teaches. It teaches that those who are redeemed by Christ are truly free and their debt has been fully paid. It teaches that those who are reconciled to God are actually reconciled and the wall of separation that existed between them and God has been torn down (Colossians 2:14\). It teaches that Christ’s death on the cross was a sacrifice that fully satisfied the wrath of God. It also teaches that Christ was indeed a substitute, a kinsmen redeemer, who acted in place of and on behalf of His people. When Jesus died on the cross, He said, “It is finished” (John 19:30\), and the Greek word translated “finished” is teleō, which was used to indicate that a debt had been paid in full. And that is exactly what Jesus accomplished on the cross. “When you were dead in your sins and in the uncircumcision of your sinful nature, God made you alive with Christ. He forgave us all our sins, having canceled the written code, with its regulations, that was against us and that stood opposed to us; he took it away, nailing it to the cross” (Colossians 2:13\-14\). One common misunderstanding about the doctrine of limited atonement is that this view somehow lessens or limits the value of the atonement of Christ. Yet exactly the opposite is true. Limited atonement correctly recognizes that Christ’s death was of infinite value and lacking in nothing. In fact, it is of such value that, had God so willed, Christ’s death could have saved every member of the human race. Christ would not have had to suffer any more or do anything different to save every human who ever lived than He did in securing the salvation of the elect. But that was not God’s purpose in sending Christ to the cross. God’s purpose in the atonement was that Jesus would secure forever the salvation of those the Father had given to Him (Hebrews 7:25\). Therefore, while Christ’s atonement was limited in its intent or purpose, it was unlimited in its power. Another common misunderstanding about the doctrine of limited atonement is that it somehow lessens or diminishes the love of God for humanity. Yet, again, exactly the opposite is true. Of all of the doctrines of grace, the doctrine of limited atonement, when correctly understood, magnifies the love of God; it does not diminish it. Limited atonement reinforces the intensive love of God that is revealed in the Bible. God loves His people with a love that saves them from their sin, as opposed to the love of the unlimited atonement view that sees God’s love as being more general in nature. In the unlimited atonement view, He loves everyone in general but saves no one in particular and, in fact, leaves the matter of their salvation up to them. Which is more loving, a love that actually saves people or a love that makes salvation “possible” to those who are dead in trespasses and sins and unable to choose God? One of the main arguments used against limited atonement is that, if Christ did not atone for the sins of everybody in the world and if God only intended to save the elect, how do you explain the numerous biblical passages that indicate the free offer of the gospel to “whosoever will come?” How can God offer salvation to all, including those whom He has not elected or foreordained to be saved? How can we understand the paradox that occurs because the Bible teaches God intends that only the elect will be saved, yet, on the other hand, the Bible also unequivocally declares that God freely and sincerely offers salvation to everyone who will believe? (Ezekiel 33:11; Isaiah 45:22; 55:1; Matthew 11:28; 23:37; 2 Peter 3:9; Revelation 22:17\) The solution to this paradox is simply an acknowledgment of all that the Bible teaches. 1\) The call of the gospel is universal in the sense that anybody that hears it and believes in it will be saved. 2\) Because everyone is dead in trespasses and sin, no one will believe the gospel and respond in faith unless God first makes those who are dead in their trespasses and sins alive (Ephesians 2:1\-5\). The Bible teaches that “whosoever believes” will have eternal life and then explains why some believe and some don’t. Another argument against limited atonement points to the passages in the Bible that speak of Christ’s atonement in a more general or unlimited sense. For example, in 1 John 2:2 John says that Christ is the propitiation for the sins of the “whole world.” Likewise, in John 4:42 Jesus is called the “Savior of the world” and in John 1:29 is said to “take way the sin of the world.” Other verses that seem to indicate an unlimited view of the atonement include 2 Corinthians 5:14\-15: “He died for all” and 1 Timothy 2:6: “He gave Himself a ransom for all” (although Matthew 20:28 and Mark 10:45 say Christ came to “give His life a ransom for many”). Those who believe in unlimited atonement use such verses to make the point that, if Christ died for all and takes away the sins of the world, then His atonement cannot be limited to only the elect. However, these verses are easily reconciled with the many other verses that support the doctrine of limited atonement simply by recognizing that often the Bible uses the words “world” or “all” in a limited sense. They do not automatically mean “every individual in the entire world.” This is evident when just a few verses are considered. In Luke 2:1 it is recorded that a “decree went out from Caesar Augustus that all the world should be registered,” and Luke 2:3 says, “So all went to be registered everyone to his own city.” But, clearly, it is not talking about every individual in the whole world. Caesar’s decree did not apply to the Japanese, Chinese or countless other people throughout the world. Similarly, the Pharisees, being dismayed at Jesus’ growing popularity said, “Look how the whole world has gone after Him!” Did every single person in the world follow Jesus? Or was the “world” limited to a small area of Israel in which Jesus preached? So, it should be readily apparent that the phrase “all” or “all the world” does not necessarily mean every individual. Understanding that basic fact allows one to consider each of these seemingly universal passages in their contexts, and, when that is done, it becomes apparent that they do not present any conflict with the doctrine of limited atonement. Yet another argument against limited atonement is that it is a hindrance to the preaching of the gospel and to evangelism. Those that use this argument will say that if an evangelist cannot say, “Christ died for you,” then his effectiveness in presenting the gospel will be limited. Or they will say that, if only the elect will be saved, why should the gospel be preached at all? Once again, these objections are easily dealt with. The gospel is to be preached to everyone because it is the power of God to salvation for all who believe (Romans 1:16\), and it is the means that God has ordained by which the elect will be saved (Romans 10:14\-17\). Also, the evangelist does not need to tell the unbeliever that “Christ died for your sins,” specifically. All he needs to proclaim is that Christ died to pay the penalty for sin and provide a way for sinners to be reconciled to a holy God. Believe in Him, and you will be saved. The doctrines of grace, and specifically the doctrine of limited atonement, empower evangelism rather than hinder it. Embracing these wonderful biblical truths allows one to boldly and clearly declare the good news of the gospel, knowing that the power is not in our presentation of it or in the audience’s ability to understand it or desire to believe it, but, instead, rests solely upon an all\-powerful God who has determined to save people from every tribe, tongue and nation. Belief in an unlimited atonement, on the other hand, presents many logical and biblical problems. First of all, if the atonement was truly unlimited, then every person would be saved as all of their sins, including the sin of unbelief, would have been paid for by Christ on the cross. However, such universalism is clearly unbiblical, as the Bible is very clear that not all people are saved or will be saved. Therefore, both the Arminian and Calvinist believe in some sort of limited atonement. The Arminian limits the effectiveness of the atonement in saying Christ died for all people but not all people will be saved. His view of the atonement limits its power as it only makes salvation a possibility and does not actually save anyone. On the other hand, the Calvinist limits the intent of the atonement by stating that Christ’s atonement was for specific people (the elect) and that it completely secured the salvation of those whom He died for. So, all Christians believe in some sort of limited atonement. The question, then, is not whether the Bible teaches a limited atonement but how or in what sense the atonement is limited. Is the power of the atonement limited in that it only makes salvation a possibility, or is its power to save unlimited and it actually results in the salvation of those whom God intended to save (the elect, His sheep)? Does God do the limiting, or does man? Does God’s sovereign grace and purpose dictate the ultimate success or failure of the redemptive work of Christ, or does the will of man decide whether God’s intentions and purposes will be realized? A major problem with unlimited atonement is that it makes redemption merely a potential or hypothetical act. An unlimited atonement means that Christ’s sacrifice is not effectual until the sinner does his part in believing. In this view, the sinner’s faith is the determining factor as to whether Christ’s atonement actually accomplishes anything. If the doctrine of unlimited atonement is true, then it has Christ dying for people the Father knew would not be saved and has Christ paying the penalty for the sins of people who would also have to pay the penalty for the same sin. In effect, it makes God unjust. Either God punishes people for the sins that Christ atoned for, or Christ’s atonement was somehow lacking in that it does not sufficiently cover all the sins of those for whom He died. The problem with this view becomes even clearer when one considers that at the time Christ died on the cross there were already sinners that had died who will face the wrath of God in hell for their sin. Logically, it makes no sense for God the Father to have Christ atone for the sins of people who were already suffering the wrath of God for their sin. Where is the justice in punishing Christ for the sins of those that were already being punished for their sins? Again, this also shows that an unlimited atonement cannot be a vicarious, substitutionary atonement. Still another problem with an unlimited view of the atonement is that it demeans the righteousness of God and destroys the grounds of a believer’s assurance. An important aspect of a believer’s assurance is that God is righteous and that He will not nor cannot punish sin twice. Therefore, the sin that is covered by Christ’s blood can never be charged to the sinner’s account. Yet that is what a universal atonement leads to. Christ is punished for the sins of those that are not saved, and then they are also punished in hell for the same sins. Unlimited atonement says that, while Christ does a great deal to bring salvation to His people, His death on the cross did not actually secure that salvation for anyone. Christ’s death is not sufficient in and of itself to save lost people, and, in order for His atoning work to be effective, there is a requirement that sinners themselves must meet. That requirement is faith. For man to be saved, he must add his faith to Christ’s atoning work on the cross. Therefore, the effectiveness of the atonement is limited by man’s faith or lack thereof. On the other hand, limited atonement believes that Christ’s death and resurrection actually secures the salvation of His people. While God does require faith of His people, Christ’s death even paid for the sin of our unbelief, and, therefore, His death meets all requirements for our salvation and provides everything necessary to secure the salvation of God’s people including the faith to believe. That is true unconditional love, a salvation that is by grace alone in Christ alone. Christ plus nothing equals salvation—an atonement so sufficient that it secures everything necessary for salvation, including the faith that God gives us to believe (Ephesians 2:8\). Limited atonement, like all of the doctrines of grace, upholds and glorifies the unity of the triune Godhead as Father, Son and Holy Spirit all work in unison for the purpose of salvation. These doctrines build upon one another. The doctrine of total depravity establishes what the Bible teaches about the spiritual condition of unregenerate man and leaves one with the question “Who can be saved?” The doctrine of unconditional election then answers the question by declaring God’s sovereign choice in choosing to save people despite their depravity and based solely on God’s sovereign choice to redeem for Himself people from every tribe, tongue and nation. Next, the doctrine of limited atonement explains how God can be perfectly just and yet redeem those sinful people and reconcile them to Himself. The only solution to the depravity of man was for God to provide a Redeemer who would act as their substitute and suffer the wrath of God for their sins. He did this in the death of Christ, who, having been crucified, completely and totally “canceled out the certificate of debt…having nailed it to the cross” (Colossians 2:13\-14\). That leads to another question: how can a spiritually dead sinner who is hostile to God have faith in the atoning work of Christ on the cross? That question is answered by the doctrine of grace that is known as irresistible grace, the “I” in the acronym TULIP.
Should we give gifts at Christmas?	Answer Many people take the idea of gift giving at Christmas back to the scripture in Matthew 2:10\-11 which talks about the Magi (wise men) giving gifts to Jesus at His home: "When they saw the star, they were overjoyed. On coming to the house, they saw the child with his mother Mary, and they bowed down and worshiped him. Then they opened their treasures and presented him with gifts of gold and of incense and of myrrh." The Bible gives a wonderful story about the gift God gave us—Jesus Christ—and we can use it as an opportunity to present the gospel and to show love. Giving and receiving gifts can be part of fulfilling what Paul says about giving in 2 Corinthians 8:7–8, “Just as you excel in everything—in faith, in speech, in knowledge, in complete earnestness and in your love for us—see that you also excel in this grace of giving. I am not commanding you, but I want to test the sincerity of your love by comparing it with the earnestness of others.” Paul encouraged the churches to give financial gifts to the believers in need in Jerusalem and stressed that their gifts were to be voluntary and motivated by earnest love. We can apply this same lesson to our own lives by giving to others, not just at Christmas, but year\-round! Can gift giving wrongly become the focus of Christmas instead of thanking the Lord for the gift of His Son (John 3:16\)? Yes. Does giving gifts have to take away from the true meaning of Christmas? No, it does not. If we focus on the wonderful gift of salvation the Lord has given us (Isaiah 9:6\), giving to others is a natural expression of that gratitude. The key is our focus. Is your focus on the gift or on the ultimate gift\-giver, our gracious Heavenly Father? "Every good and perfect gift is from above, coming down from the Father of the heavenly lights..." (James 1:17\).
Irresistible Grace - is it biblical?	Answer “Irresistible grace” is a phrase that is used to summarize what the Bible teaches about the supernatural work of the Holy Spirit in the salvation of sinners. It is represented by the “I” in the acronym TULIP that is commonly used to enumerate what are known as the five points of Calvinism or the doctrines of grace. The doctrine is also known as “[effectual calling](effectual-calling-call.html),” “[efficacious grace](efficacious-grace.html),” “efficacious call of the Spirit,” and “transformed by the Holy Spirit.” Each of these terms reveals some aspect of what the Bible teaches about the doctrine of irresistible grace. However, what is important is not the name assigned to the doctrine but how accurately the doctrine summarizes what the Bible teaches about the nature and purpose of the work of the Holy Spirit in the salvation of sinful, spiritually dead men. No matter which name you use to refer to the doctrine of irresistible grace, a thorough study of the Bible will reveal that, when properly understood, it is an accurate description of what the Bible teaches on this important subject. Simply put, the doctrine of irresistible grace refers to the biblical truth that whatever God decrees to happen will inevitably come to pass, even in the salvation of individuals. The Holy Spirit will work in the lives of the elect so that they inevitably will come to faith in Christ. The Bible teaches that the Holy Spirit never fails to bring to salvation those sinners whom He personally calls to Christ (John 6:37\-40\). At the heart of this doctrine is the answer to the question: Why does one person believe the gospel and another does not? Is it because one is smarter, has better reasoning capabilities, or possesses some other characteristic that allows him to realize the importance of the gospel message? Or is it because God does something unique in the lives of those whom He saves? If it is because of what the person who believes does or is, then in a sense he is responsible for his salvation and has a reason to boast. However, if the difference is solely that God does something unique in the hearts and lives of those who believe in Him and are saved, then there is no ground for boasting and salvation is truly a gift of grace. Of course, the biblical answer to these questions is that the Holy Spirit does do something unique in the hearts of those who are saved. The Bible tells us that God saves people “according to His mercy…through the washing of regeneration and renewing of the Holy Spirit” (Titus 3:5\). In other words, those who believe the gospel and are saved do so because they have been transformed by the Holy Spirit. The doctrine of irresistible grace recognizes that the Bible describes natural man as “dead in his trespasses and sins” (Ephesians 2:1; Ephesians 2:5; Colossians 2:13\), and, because man is spiritually dead, he must first be made alive or regenerated in order to understand and respond to the gospel message. A good illustration of this is seen in Jesus raising Lazarus from the dead. In John 11:43, it is recorded that Jesus told Lazarus to “come forth” and that Lazarus came forth out of the tomb. What had to happen before Lazarus—who had been dead for several days—would be able to respond to Jesus’ command? He had to be made alive because a dead man cannot hear or respond. The same is true spiritually. If we are dead in our sins, as the Bible clearly teaches, then before we can respond to the gospel message and believe on the Lord Jesus Christ we must first be made alive. As Jesus told Nicodemus in John 3:3, one must be “born again to see the kingdom of God.” John 1:12\-13 tells us that being born again is not the result of something we do—“the will of man”—but is a sovereign act of God. Just as Lazarus could not bring himself back to life or respond to Jesus’ command without being brought back to life, neither can sinful man. Ephesians 2:1\-10 makes it very clear that while we are still dead in our trespasses and sin God makes us alive. The Bible is also clear that the act of being born again or regenerated is a sovereign act of God. It is something He does which enables us to believe the gospel message, not something that comes as a result of our belief. The reason this doctrine is called “irresistible” grace is that it always results in the intended outcome, the salvation of the person it is given to. It is important to realize that the act of being regenerated or “born again” cannot be separated from the act of believing the gospel. Ephesians 2:1\-10 makes this clear. There is a connection between the act of being made alive by God (Ephesians 2:1, 5\) and the result of being saved by grace. (Ephesians 2:5, 8\). This is because everything pertaining to salvation, including the faith to believe, is an act of God’s grace. The reason God’s grace is irresistible and efficacious (always bringing forth the desired result) is that God “has delivered us from the power of darkness and conveyed us into” His kingdom (Colossians 1:13\). Or, as Psalm 3:8 puts it, “Salvation belongs to the Lord.” To understand the doctrine of “irresistible grace,” it is important to recognize that this is a [special grace](special-grace.html) given only to those God has chosen for salvation (His elect) and is different from what is known as “common grace” which God bestows on both believer and unbeliever. While there are many aspects of common grace, including life and all that is necessary to sustain it, common grace is what is often referred to as the “outward call of God.” This is God’s revelation of Himself given to all men through the light of creation and their consciences. It also includes the general call of the gospel that goes out anytime the gospel message is preached. This call can be resisted and rejected by those that receive it. (Matthew 22:14; Romans 1:18\-32\). However, God also gives an “inward call” which always results in salvation. This is the call of God that Jesus spoke of in John 6:37\-47\. The certainty of this inward call is seen in John 6:37: “All that the Father gives Me will come to Me, and the one who comes to Me I will by no means cast out.” John 6:44 confirms this: “No one can come to me unless the Father who sent me draws him and I will raise him up at the last day.” Other verses where irresistible grace can be seen include 2 Corinthians 4:1\-6; Acts 13:48; Acts 16:14 and Romans 8:30\. In 2 Corinthians 4:1\-6, after explaining why some people do not believe the gospel (it is veiled to them and their minds have been blinded toward it), Paul writes, “For it is the God who commanded light to shine out of darkness, who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ” (2 Corinthians 4:6\). The God who said, “Let there be light” (Genesis 1:3\) is the same God who gives the light of salvation to those He chooses, and the result is just as sure. The same truth is seen in a different way in Acts 13:48\. Here it is said that “as many as had been appointed to eternal life believed.” God saves those He chooses to save; therefore, His saving grace is always effective or efficacious. In Acts 16:14, we have another example of God’s irresistible grace in action. The Lord opened the heart of Lydia “to respond the things spoken of by Paul.” Finally you have what is called the “[golden chain of redemption](golden-chain-of-salvation.html)” in Romans 8:29\-30\. Here we see that everyone God calls to salvation (the inward call) will be saved (justified). A common misconception about the doctrine of irresistible grace is that it implies men are forced to accept Christ and men are dragged kicking and screaming into heaven. Of course, neither of these is an accurate description of the doctrine of irresistible grace as revealed in the Bible. In fact, the heart of irresistible grace is the transforming power of the Holy Spirit whereby He takes a man dead in his trespasses and sins and gives him spiritual life so that he can recognize the unsurpassing value of God’s offer of salvation. Then, having been set free from the bondage of sin, that man willingly comes to Christ. Another misconception concerning this doctrine is that it teaches the Holy Spirit cannot be resisted at all. Yet, again, that is not what the doctrine teaches because that is not what the Bible teaches. God’s grace can be resisted, and the Holy Spirit’s influence can be resisted even by one of the elect. However, what the doctrine does correctly recognize is that the Holy Spirit can overcome all such resistance and that He will draw the elect with an irresistible grace that makes them want to come to God and helps them to understand the gospel so they can and will believe it. The doctrine of irresistible grace simply recognizes that the Bible teaches God is sovereign and can overcome all resistance when He wills to. What God decrees or determines will come to pass. This truth is seen throughout Scripture. In Daniel 4:35, we see that “He does according to His will in the host of heaven and among the inhabitants of the earth; and none can stay His hand!” Psalm 115:3 declares, “Our God is in the heavens; He does whatever He pleases.” God’s grace in salvation is irresistible because when God sets out to fulfill His sovereign purpose, no person or thing can successfully resist Him. The doctrine of irresistible grace accurately summarizes what the Bible teaches about the nature of saving faith as well as what must happen to overcome man’s depraved nature. Since natural man is dead in his trespasses and sins, it stands to reason that he must be regenerated before he can respond to the outward call of the gospel. Until that happens, man will resist the gospel message and the grace of God; however, once he has been “born again” and has a heart that is now inclined toward God, the grace of God will irresistibly draw Him to put his faith in Christ and be saved. These two acts (regeneration and faith) cannot be separated from one another. They are so closely connected that we often cannot distinguish between them. [Perseverance of the Saints \- is it biblical?](perseverance-saints.html)
Perseverance of the Saints - is it biblical?	Answer Perseverance of the saints is the name that is used to summarize what the Bible teaches about the eternal security of the believer. It answers the question, “Once a person is saved, can he lose his salvation?” Perseverance of the saints is the P in the acronym TULIP, which is commonly used to enumerate what are known as the five points of Calvinism. Because the term “perseverance of the saints” can cause people to have the wrong idea about what is meant, some people prefer to use terms like “preservation of the saints,” “eternal security,” or “held by God.” Each of these terms reveals some aspect of what the Bible teaches about the security of the believer. However, like any biblical doctrine, what is important is not the name assigned to the doctrine but how accurately it summarizes what the Bible teaches about that subject. No matter which name you use to refer to this important doctrine, a thorough study of the Bible will reveal that, when it is properly understood, it is an accurate description of what the Bible teaches. The simplest explanation of this doctrine is the saying: “Once saved, always saved.” The Bible teaches that those who are born again will continue trusting in Christ forever. God, by His own power through the indwelling presence of the Holy Spirit, keeps or preserves the believer forever. This wonderful truth is seen in Ephesians 1:13\-14, where we see that believers are “sealed with the Holy Spirit of promise, who is the guarantee of our inheritance until the redemption of the purchase possession, to the praise of His glory.” When we are born again, we receive the promised indwelling presence of the Holy Spirit that is God’s guarantee that He who began a good work in us will complete it (Philippians 1:6\). In order for us to lose our salvation after receiving the promised Holy Spirit, God would have to break His promise or renege on His “guarantee,” which He cannot do. Therefore, the believer is eternally secure because God is eternally faithful. The understanding of this doctrine really comes from understanding the unique and special love that God has for His children. Romans 8:28\-39 tells us that 1\) no one can bring a charge against God’s elect; 2\) nothing can separate the elect from the love of Christ; 3\) God makes everything work together for the good of the elect; and 4\) all whom God saves will be glorified. God loves His children (the elect) so much that nothing can separate them from Him. Of course this same truth is seen in many other passages of Scripture as well. In John 10:27\-30, Jesus says, “My sheep hear My voice, and I know them, and they follow Me; and I give eternal life to them, and they will never perish; and no one will snatch them out of My hand. My Father, who has given them to Me, is greater than all; and no one is able to snatch them out of the Father’s hand. I and the Father are one." Again, in John 6:37\-47, we see Jesus stating that everyone who the Father gives to the Son will come to Him and He will raise all of them up at the last day. Another evidence from Scripture of the eternal security of a believer is found in John 5:24, where Jesus says, “Truly, truly, I say to you, he who hears My word, and believes Him who sent Me, has eternal life, and does not come into judgment, but has passed out of death into life.” Notice that eternal life is not something we get in the future but is something that we have once we believe. By its very nature, eternal life must last forever, or it could not be eternal. This passage says that, if we believe the gospel, we have eternal life and will not come into judgment; therefore, it can be said we are eternally secure. There is really very little scriptural basis that can be used to argue against the eternal security of the believer. While there are a few verses that, if not considered in their context, might give the impression that one could “fall from grace” or lose his salvation, when these verses are carefully considered in context it is clear that is not the case. Many people know someone who at one time expressed faith in Christ and who might have appeared to be a genuine Christian who later departed from the faith and now wants to have nothing to do with Christ or His church. These people might even deny the very existence of God. For those who do not want to accept what the Bible says about the security of the believer, these types of people are proof that the doctrine of eternal security cannot be right. However, the Bible indicates otherwise, and it teaches that people such as those who profess Christ as Savior at one time only to later walk away and deny Christ were never truly saved in the first place. For example, 1 John 2:19 says, "They went out from us, but they were not of us; for if they had been of us, they would have remained with us; but they went out from us, in order that it might be made manifest that they all are not truly of us." The Bible is also clear that not everyone who professes to be a Christian truly is. Jesus Himself says that not everyone who says, “Lord, Lord,” will enter the kingdom of heaven (Matthew 7:21\-22\). Rather than proving we can lose our salvation, those people who profess Christ and fall away simply reinforces the importance of testing our salvation to make sure we are in the faith (2 Corinthians 13:5\) and making our calling and election sure by continually examining our lives to make sure we are growing in godliness (2 Peter 1:10\). One of the misconceptions about the doctrine of the perseverance of the saints is that it will lead to “carnal Christians” who believe that since they are eternally secure they can live whatever licentious lifestyle they wish and still be saved. But that is a misunderstanding of the doctrine and what the Bible teaches. A person who believes he can live any way he wants because he has professed Christ is not demonstrating true saving faith (1 John 2:3\-4\). Our eternal security rests on the biblical teaching that those whom God justifies, He will also glorify (Romans 8:29\-30\). Those who are saved will indeed be conformed to the image of Christ through the process of sanctification (1 Corinthians 6:11\). When a person is saved, the Holy Spirit breaks the bondage of sin and gives the believer a new heart and a desire to seek holiness. Therefore a true Christian will desire to be obedient to God and will be convicted by the Holy Spirit when he sins. True Christians will never “live any way they want” because such behavior is impossible for someone who has been given a new nature (2 Corinthians 5:17\). Clearly, the doctrine of the perseverance of the saints does accurately represent what the Bible teaches on this important subject. If someone is truly saved, he has been made alive by the Holy Spirit and has a new heart with new desires. There is no way that one that has been “born again” can later be “unborn.” Because of His unique love for His children, God will keep all of His children safe from harm, and Jesus has promised that He would lose none of His sheep. The doctrine of the perseverance of the saints recognizes that true Christians will always persevere and are eternally secure because God keeps them that way. It is based on the fact that Jesus, the “author and perfecter of faith” (Hebrews 12:2\), is able to completely save those whom the Father has given Him (Hebrews 7:25\) and to keep them saved through all eternity.
What are the origins of Halloween?	Answer Whatever the history and origins of [Halloween](Christians-celebrate-Halloween.html), Halloween is celebrated in many different ways by all sorts of people around the world. Traditionally, it was known as All Hallows’ Eve, when the dead were remembered. Over time, it became cultural. For Americans, it has become extremely commercialized. We begin to see Halloween decorations in the stores several months in advance. Unfortunately, the emphasis on this commercialized holiday has shifted from innocent costumes to a much more evil and pointed attraction to all things hideous and pagan. Satan has undoubtedly made this commercialized holiday into something that has subtly focused on the ugly and demonic. What are the origins of Halloween? Many believe the festival of Samhain to have been the beginning of the Celtic year. At Samhain, farmers brought livestock in from summer pastures and people gathered to build shelters for winter. The festival also had religious significance, and people burned fruits, vegetables, grain, and possibly animals as offerings to the gods. In ancient Celtic stories, Samhain was a magical time of transition when important battles were fought and fairies cast spells. It was a time when the barriers between the natural world and the supernatural were broken. The Celts believed that the dead could walk among the living at this time. During Samhain, the living could visit with the dead, who they believed held secrets of the future. Scholars believe that Halloween’s association with ghosts, food, and fortunetelling began with these pagan customs more than 2,000 years ago. Many of the customs of the pagan Celts survived even after the people became “Christianized.” In the 800s A.D., the church established [All Saints' Day](All-Saints-Day.html) on November 1\. About two hundred years later, it added [All Souls' Day](All-Souls-Day.html) on November 2\. This day was set aside for people to pray for friends and family who had died. People made many of the old pagan customs part of this Christian holy day. Some people put out food for their ancestors, or left a lantern burning in the window so that ghosts could find their way home for the night. Through the years, various regions of Europe developed their own Halloween customs. In Wales, for example, each person put a white stone near the Halloween fire at night and then checked in the morning to see whether the stone was still there. If it was, the person would live another year. In the United States, the origins of Halloween start with the early settlers. When early American settlers came from England, many of them brought various beliefs about ghosts and witches with them. In the 1800s, many immigrants from Ireland and Scotland arrived in the United States and introduced their Halloween traditions. Other groups added their own cultural influences to Halloween customs. German immigrants brought a vivid witchcraft lore, and Haitian and African peoples brought their native voodoo beliefs about black cats, fire, and witchcraft.
Was Jesus born on December 25? Is December 25 Jesus’ birthday?	Answer What is probably the first mention of Jesus’ birth on December 25 dates back to the 3rd century, when Hippolytus of Rome wrote, “The first advent of our Lord in the flesh, when he was born in Bethlehem, was December 25th, Wednesday” (Commentary on Daniel, tr. by Schmidt, T. C., 2010, Book 4, 23\.3\). The earliest mention of some sort of observance on that date is in the Philoclian Calendar, representing Roman practice, of the year 336\. People have put forward various reasons for the choice of December 25 for the birth of Jesus: 1\) December 25 is nine months after March 25, which the historian Sextus Julius Africanus and the early church father [Tertullian](Tertullian.html) calculated to be the date of the Passover on which Jesus was conceived (see Tertullian’s Adversus Judaeos, Ch. VIII). This reckoning was based on the tradition that Jesus was conceived and died on the same calendar day. 2\) According to another tradition, March 25 was the anniversary of the creation of the world. Jesus’ conception on that date would lead to His birth on December 25\. 3\) December 25 coincided with a pagan festival celebrating the winter solstice. The church thereby offered people a Christian alternative to the pagan festivities and eventually reinterpreted many of their symbols and actions in ways acceptable to Christian faith and practice. December 25 has become more and more acceptable as the birth date of Jesus. However, some argue that the birth occurred in some other season, such as in the fall. Followers of this theory claim that the Judean winters were too cold for shepherds to be watching their flocks by night. History proves otherwise, however, and we have historical evidence that unblemished lambs for the Temple sacrifice were in fact kept in the fields near Bethlehem during the winter months. With that said, it is impossible to prove whether or not Jesus was born on December 25\. And, ultimately, it does not matter. The truth is we simply don’t know the exact date of our Savior’s birth. In fact, we don’t even know for sure [the year in which He was born](what-year-was-Jesus-born.html). Scholars believe it was somewhere between 6 BC and 4 BC. One thing is clear: if God felt it was important for us to know the exact date of the Savior’s birth, He certainly would have told us in His Word. The Gospel of Luke gives very specific details about the event, even down to what the baby was wearing–“[swaddling clothes](swaddling-clothes.html)”—and where He slept—“[in a manger](Jesus-manger.html)” (Luke 2:12\). These details are important because they speak of His nature and character, meek and lowly. But the exact date of His birth has no significance whatsoever, which may be why God chose not to mention it. The fact is that He was born, He came into the world to atone for our sins, He was resurrected to eternal life, and He’s alive today. This is what we should celebrate, as we are told in the Old Testament in such passages as Zechariah 2:10: “‘Shout and be glad, O Daughter of Zion. For I am coming, and I will live among you,’ declares the LORD.” Further, the angel that announced the birth to the shepherds brought “good news of great joy that will be for all the people” (Luke 2:10\). Surely here is the cause for celebration every day, not just once a year.
What is Good Friday / Holy Friday?	Answer Good Friday, also known as "Holy Friday," is the Friday immediately preceding [Easter Sunday](Easter-Sunday.html). It is celebrated traditionally as the day on which Jesus was crucified. If you are interested in a study of the issue, please see our article that discusses the various views on [which day Jesus was crucified](three-days.html). Assuming that Jesus was crucified and died on a Friday, should Christians remember Jesus’ death by celebrating Good Friday? The Bible does not instruct Christians to remember Christ’s death by honoring a certain day. The Bible does give us freedom in these matters, however. Romans 14:5 tells us, “One man considers one day more sacred than another; another man considers every day alike. Each one should be fully convinced in his own mind.” Rather than remembering Christ’s death on a certain day, once a year, the Bible instructs us to remember Christ’s death by observing the [Lord’s Supper](communion-Christian.html). First Corinthians 11:24\-26 declares, “...do this in remembrance of me...for whenever you eat this bread and drink this cup, you proclaim the Lord’s death until he comes.” Why is Good Friday referred to as “good”? What the Jewish authorities and Romans did to Jesus was definitely not good (see Matthew chapters 26\-27\). However, the results of Christ’s death are very good! Romans 5:8, “But God demonstrates his own love for us in this: While we were still sinners, Christ died for us.” First Peter 3:18 tells us, “For Christ died for sins once for all, the righteous for the unrighteous, to bring you to God. He was put to death in the body but made alive by the Spirit.” Many Christian churches celebrate Good Friday with a subdued service, usually in the evening, in which Christ’s death is remembered with solemn hymns, prayers of thanksgiving, a message centered on Christ’s suffering for our sakes, and observance of the Lord’s Supper. Whether or not Christians choose to “celebrate” Good Friday, the events of that day should be ever on our minds because the death of Christ on the cross—along with His bodily [resurrection](Easter-Sunday.html)—is the paramount event of the Christian faith. If you would like to learn more about why Jesus’ death on the cross was so “good,” please read the following article: [What does it mean to accept Jesus as your personal Savior?](personal-Savior.html) Good Friday Calendar: 2024 — March 29 2025 — April 18
What does the Bible say about the three wise men (Magi)?	Answer We assume that there were three wise men because of the three gifts that were given: gold, incense, and myrrh (Matthew 2:11\). However, the Bible does not say there were only three wise men. There could have been many more. Tradition says that there were three and that their names were Gaspar/Caspar, Melchior, and Balthasar/Balthazar, but since the Bible does not say, we have no way of knowing whether the tradition is accurate. It is a common misconception that the wise men visited Jesus at the stable on the night of His birth. In fact, the wise men came days, months, or possibly even years later. That is why Matthew 2:11 says the wise men visited and worshiped Jesus in a house, not at the stable. We know that the magi were wise men from "the East," most likely Persia, or modern\-day Iran. This means the wise men traveled 800 to 900 miles to see the Christ child. Most likely, the magi knew of the writings of the prophet Daniel, who in time past had been the chief of the court seers in Persia. Daniel 9:24\-27 includes a prophecy which gives a timeline for the birth of the Messiah. Also, the magi may have been aware of the prophecy of Balaam (who was from the town of Pethor on the Euphrates River near Persia) in Numbers 24:17\. Balaam’s prophecy specifically mentions a “star coming out of Jacob.” The wise men were guided to look for the King of the Jews by a miraculous stellar event, the “Star of Bethlehem,” which they called “His star” (Matthew 2:2\). They came to Jerusalem and asked concerning the birth of Christ, and they were directed to Bethlehem (Matthew 2:4–8\). They followed God’s guidance joyfully (Matthew 2:10\). When they arrived in Bethlehem, they gave costly gifts to Jesus and worshiped Him. God warned them in a dream against returning to Herod, so, in defiance of the king, they left Judea by another route (Matthew 2:12\). So, the magi were men who 1\) read and believed God’s Word, 2\) sought Jesus, 3\) recognized the worth of Christ, 4\) humbled themselves to worship Jesus, and 5\) obeyed God rather than man. They were truly wise men!
What should parents tell their children about Santa Claus?	Answer Although Santa Claus is a mythical figure, his creation is based in part on a great Christian man named [Saint Nicholas of Myra](Saint-Nicholas.html), who lived in the 4th century. Nicholas was born to Christian parents who left him an inheritance when they died, which he distributed to the poor. He became a priest at a young age and was well\-known for his compassion and generosity. He had a reputation for giving gifts anonymously, and he would throw bags of money into people’s homes (and sometimes down their chimneys) under the cover of night to avoid being spotted. Nicholas passed away on December 6 sometime around the 340s or 350s AD, and the day of his death became an annual feast in which children would put out food for Nicholas and straw for his donkey. It was said that the saint would come down from heaven during the night and replace the offerings with toys and treats—but only for the good boys and girls. There are many different versions of the legend of Saint Nicholas, but all are the inspiration for the jolly, red\-suited gift\-giver that we now know as Santa Claus. Many Christian parents are torn as to whether or not they should play the "Santa game" with their children. On one hand, he makes Christmas fun and magical, leaving wonderful holiday memories for years to come. On the other hand, the focus of Christmas should be on Jesus Christ and how much He has already given us. So, is the story of Santa Claus an innocent addition to Christmas festivities, or is he a subject that should be avoided? Parents need to use their own judgment in deciding whether or not to include Santa during the holidays, but here are some things to consider: Children who believe that the gifts they receive Christmas morning are from a magical man with unending resources are less likely to appreciate what they have been given, and the sacrifices their parents make in providing them. Greed and materialism can overshadow the holiday season, which is meant to be about giving, loving, and worshiping God. Children whose parents are on a tight budget may feel that they have been overlooked by Santa, or even worse, deemed one of the "bad" boys or girls. An even more troubling aspect of telling our children that Santa comes down the chimney each year to leave their gifts is that it is, obviously, a lie. We live in a society that believes that lying for the "right" reason is acceptable. As long as it doesn’t hurt anyone, it is not a problem. This is contrary to what the Bible tells us. "For the Scriptures say, 'If you want to live a happy life and good days, keep your tongue from speaking evil, and keep your lips from telling lies'" (1 Peter 3:10, NLT). Of course, telling our children that Santa is real is not a malicious deception, but it is, nevertheless, a lie. Although it is probably not typical, some children honestly feel deceived and betrayed by their parents when they find out that Santa is not real. Children trust their parents to tell them the truth, and it is our responsibility not to break this trust. If we do, they will not believe more important things we tell them, such as the truth about Christ, whom they also cannot physically see. This doesn’t mean we must leave Santa completely out of Christmas. Children can still play the "Santa game" even if they know it is all pretend. They can make lists, sit on his lap at the mall, and leave out cookies and milk on Christmas Eve. This will not rob them of their joy of the season, and gives parents the opportunity to tell their children about the godly qualities of the real Saint Nicholas, who dedicated his life to serving others and made himself into a living example of Jesus Christ.
What is Ash Wednesday?	Answer Ash Wednesday is the first day of [Lent](what-is-Lent.html). Its official name is “Day of Ashes,” so called because of the practice of rubbing ashes on one’s forehead in the sign of a cross. Since it is exactly 40 days (excluding Sundays) before [Easter Sunday](Easter-Sunday.html), it will always fall on a Wednesday—there cannot be an “Ash Thursday” or “Ash Monday.” The Bible never mentions Ash Wednesday—for that matter, it never mentions Lent. Lent is intended to be a time of self\-denial, moderation, fasting, and the forsaking of sinful activities and habits. Ash Wednesday commences this period of spiritual discipline. Ash Wednesday and Lent are observed by most Catholics and some Protestant denominations. The Eastern Orthodox Church does not observe Ash Wednesday; instead, they start Lent on “Clean Monday.” While the Bible does not mention Ash Wednesday, it does record accounts of people in the Old Testament using dust and ashes as symbols of repentance and/or mourning (2 Samuel 13:19; Esther 4:1; Job 2:8; Daniel 9:3\). The modern tradition of rubbing a cross on a person’s forehead supposedly identifies that person with Jesus Christ. Should a Christian observe Ash Wednesday? Since the Bible nowhere explicitly commands or condemns such a practice, Christians are at liberty to prayerfully decide whether or not to observe Ash Wednesday. If a Christian decides to observe Ash Wednesday and/or Lent, it is important to have a biblical perspective. Jesus warned us against making a show of our fasting: “When you fast, do not look somber as the hypocrites do, for they disfigure their faces to show men they are fasting. I tell you the truth, they have received their reward in full. But when you fast, put oil on your head and wash your face, so that it will not be obvious to men that you are fasting, but only to your Father, who is unseen” (Matthew 6:16\-18\). We must not allow spiritual discipline to become spiritual pride. It is a good thing to repent of sinful activities, but that’s something Christians should do every day, not just during Lent. It’s a good thing to clearly identify oneself as a Christian, but, again, this should be an everyday identification. And it is good to remember that no ritual can make one’s heart right with God. Ash Wednesday Calendar: 2024 — February 14 2025 — March 5
What is Passion Week / Holy Week?	Answer Passion Week (also known as Holy Week) is the time from [Palm Sunday](Palm-Sunday.html) through [Easter Sunday](Easter-Sunday.html) (Resurrection Sunday). Also included within Passion Week are [Holy Monday](Holy-Monday.html), [Holy Tuesday](Holy-Tuesday.html), [Spy Wednesday](Spy-Wednesday.html), [Maundy Thursday](Maundy-Thursday.html), [Good Friday](Good-Friday.html), and [Holy Saturday](Holy-Saturday.html). Passion Week is so named because of the [passion](passion-of-Christ.html) with which Jesus willingly went to the cross in order to pay for the sins of His people. Passion Week is described in Matthew chapters 21\-27; Mark chapters 11\-15; Luke chapters 19\-23; and John chapters 12\-19\. Passion Week begins with the triumphal entry on Palm Sunday on the back of a colt as prophesied in Zechariah 9:9\. Passion Week contained several memorable events. Jesus cleansed the Temple for the second time (Luke 19:45\-46\), then disputed with the Pharisees regarding His authority. Then He gave His Olivet Discourse on the end times and taught many things, including the signs of His second coming. Jesus ate His Last Supper with His disciples in the upper room (Luke 22:7\-38\), then went to the garden of Gethsemane to pray as He waited for His hour to come. It was here that Jesus, having been betrayed by Judas, was arrested and taken to several sham trials before the chief priests, Pontius Pilate, and Herod (Luke 22:54\-23:25\). Following the trials, Jesus was scourged at the hands of the Roman soldiers, then was forced to carry His own instrument of execution (the Cross) through the streets of Jerusalem along what is known as the [Via Dolorosa](Via-Dolorosa.html) (way of sorrows). Jesus was then crucified at Golgotha on the day before the Sabbath, was buried and remained in the tomb until Sunday, the day after the Sabbath, and then gloriously resurrected. It is referred to as Passion Week because in that time, Jesus Christ truly revealed His passion for us in the suffering He willingly went through on our behalf. What should our attitude be during Passion Week? We should be passionate in our worship of Jesus and in our proclamation of His Gospel! As He suffered for us, so should we be willing to suffer for the cause of following Him and proclaiming the message of His death and resurrection.
What is Maundy Thursday / Holy Thursday?	Answer Maundy Thursday, also known as “Holy Thursday,” is the Thursday of [Passion Week](Passion-Week.html), one day before Good Friday (the Friday before Easter). Maundy Thursday is the name given to the day on which Jesus celebrated the Passover with His disciples, known as the Last Supper. Two important events are the focus of Maundy Thursday. First, Jesus celebrated the Last Supper with His disciples and thereby instituted the Lord’s Supper, also called Communion (Luke 22:19\-20\). Some Christian churches observe a special Communion service on Maundy Thursday in memory of Jesus’ Last Supper with His disciples. Second, Jesus washed the disciples’ feet as an act of humility and service, thereby setting an example that we should love and serve one another in humility (John 13:3\-17\). Some Christian churches observe a foot\-washing ceremony on Maundy Thursday to commemorate Jesus’ washing the feet of the disciples. The word Maundy is derived from the Latin word for “command.” The “Maundy” in “Maundy Thursday” refers to the command Jesus gave to the disciples at the Last Supper, that they should love and serve one another. Should we observe Maundy Thursday? The Bible neither commands nor forbids it. It is a good thing to remember the Last Supper and Jesus’ sacrifice on our behalf. It is a good thing to remember the Lord’s example of humility. However, at the same time, we should avoid ritualistic observances of holidays unless they are truly focused on God and our relationship with Him. Observing a special Lord’s Supper service on Maundy Thursday/Holy Thursday in remembrance of the [Last Supper](Last-Supper.html) is a good thing to do. Doing a [foot\-washing](foot-washing.html) in remembrance of how Christ humbled Himself and washed the feet of the disciples is a powerful reminder of how we are to live the Christian life (Philippians 2:1\-11\). Let’s just make sure we are observing Maundy Thursday in a way that truly honors what happened at the Last Supper. Maundy Thursday Calendar: 2024 — March 28 2025 — April 17
What is the meaning of Lent?	Answer Lent is a period of fasting, moderation, and self\-denial traditionally observed by Catholics and some Protestant denominations. It begins with [Ash Wednesday](Ash-Wednesday.html) and ends with [Easter Sunday](Easter-Sunday.html). The length of the Lenten fast was established in the 4th century as 46 days (40 days, not counting Sundays). During Lent, participants eat sparingly or give up a particular food or habit. It’s not uncommon for people to give up smoking during Lent, or to swear off watching television or eating candy or telling lies. It’s six weeks of self\-discipline. Lent began as a way for Catholics to remind themselves of the value of repentance. The austerity of the Lenten season was seen as similar to how people in the Old Testament fasted and repented in sackcloth and ashes (Esther 4:1\-3; Jeremiah 6:26; Daniel 9:3\). However, over the centuries Lenten observances have developed a much more "sacramental" value. Many Catholics believe that giving something up for Lent is a way to attain God’s blessing. But the Bible teaches that grace cannot be earned; grace is “the gift of righteousness” (Romans 5:17\). Also, Jesus taught that fasting should be done discreetly: “When you fast, do not look somber as the hypocrites do, for they disfigure their faces to show men they are fasting. I tell you the truth, they have received their reward in full. But when you fast, put oil on your head and wash your face, so that it will not be obvious to men that you are fasting, but only to your Father, who is unseen” (Matthew 6:16\-18\). Jesus’ command to “wash your face” seems to conflict with the practice of rubbing ashes on one’s face on Ash Wednesday. [Fasting](fasting-Christian.html) can be a good thing, and God is pleased when we repent of sinful habits. There’s absolutely nothing wrong with setting aside some time to focus on Jesus’ death and resurrection. However, repenting of sin is something we should be doing every day of the year, not just for the 46 days of Lent. If a Christian wishes to observe Lent, he is free to do so. The key is to focus on repenting of sin and consecrating oneself to God. Lent should not be a time of boasting of one’s sacrifice or trying to earn God’s favor or increasing His love. God’s love for us could not be any greater than it already is.
What is Palm Sunday?	Answer Palm Sunday is the day we celebrate the [triumphal entry](triumphal-entry.html) of Jesus into Jerusalem, one week before His resurrection (Matthew 21:1–11\). As Jesus entered the holy city, He neared the culmination of a long journey toward Golgotha. He had come to save the lost (Luke 19:10\), and now was the time—this was the place—to secure that salvation. Palm Sunday marked the start of what is often called “[Passion Week](Passion-Week.html),” the final seven days of Jesus’ earthly ministry. Palm Sunday was the “beginning of the end” of Jesus’ work on earth. Palm Sunday began with Jesus and His disciples traveling over the [Mount of Olives](Mount-of-Olives.html). The Lord sent two disciples ahead into the village of Bethphage to find an animal to ride. They found the unbroken colt of a donkey, just as Jesus had said they would (Luke 19:29–30\). When they untied the colt, the owners began to question them. The disciples responded with the answer Jesus had provided: “The Lord needs it” (Luke 19:31–34\). Amazingly, the owners were satisfied with that answer and let the disciples go. “They brought \[the donkey] to Jesus, threw their cloaks on the colt and put Jesus on it” (Luke 19:35\). As Jesus ascended toward Jerusalem, a large multitude gathered around Him. This crowd understood that Jesus was the Messiah; what they did not understand was that it wasn’t time to set up the kingdom yet—although Jesus had tried to tell them so (Luke 19:11–12\). The crowd’s actions along the road give rise to the name “Palm Sunday”: “A very large crowd spread their cloaks on the road, while others cut branches from the trees and spread them on the road” (Matthew 21:8\). In strewing their cloaks on the road, the people were giving Jesus the royal treatment—King Jehu was given similar honor at his coronation (2 Kings 9:13\). John records the detail that the branches they cut were from palm trees (John 12:13\). On that first Palm Sunday, the people also honored Jesus verbally: “The crowds that went ahead of him and those that followed shouted, ‘Hosanna to the Son of David!’ / ‘Blessed is he who comes in the name of the Lord!’ / ‘Hosanna in the highest heaven!’” (Matthew 21:9\). In their praise of Jesus, the Jewish crowds were quoting Psalm 118:25–26, an acknowledged prophecy of the Christ. The allusion to a Messianic psalm drew resentment from the religious leaders present: “Some of the Pharisees in the crowd said to Jesus, ‘Teacher, rebuke your disciples!’” (Luke 19:39\). However, Jesus saw no need to rebuke those who told the truth. He replied, “I tell you . . . if they keep quiet, the stones will cry out” (Luke 19:40\). Some 450 to 500 years prior to Jesus’ arrival in Jerusalem, the prophet Zechariah had prophesied the event we now call Palm Sunday: “Rejoice greatly, Daughter Zion! / Shout, Daughter Jerusalem! / See, your king comes to you, / righteous and victorious, / lowly and riding on a donkey, / on a colt, the foal of a donkey” (Zechariah 9:9\). The prophecy was fulfilled in every particular, and it was indeed a time of rejoicing, as Jerusalem welcomed their King. Unfortunately, the celebration was not to last. The crowds looked for a Messiah who would rescue them politically and free them nationally, but Jesus had come to save them spiritually. First things first, and mankind’s primary need is spiritual, not political, cultural, or national salvation. Even as the coatless multitudes waved the palm branches and shouted for joy, they missed the true reason for Jesus’ presence. They could neither see nor understand the cross. That’s why, “as \[Jesus] approached Jerusalem and saw the city, he wept over it and said, ‘If you, even you, had only known on this day what would bring you peace—but now it is hidden from your eyes. The days will come upon you when your enemies . . . will not leave one stone on another, because you did not recognize the time of God’s coming to you” (Luke 19:41–47\). It is a tragic thing to see the Savior but not recognize Him for who He is. The crowds who were crying out “[Hosanna!](hosanna.html)” on Palm Sunday were crying out “Crucify Him!” later that week (Matthew 27:22–23\). There is coming a day when every knee will bow and every tongue confess that Jesus Christ is Lord (Philippians 2:10–11\). The worship will be real then. Also, John records a scene in heaven that features the eternal celebration of the risen Lord: “There before me was a great multitude that no one could count, from every nation, tribe, people and language, standing before the throne and before the Lamb. They were wearing white robes and were holding palm branches in their hands” (Revelation 7:9, emphasis added). These palm\-bearing saints will shout, “Salvation belongs to our God, who sits on the throne, and to the Lamb” (verse 10\), and who can measure sum of their joy? Palm Sunday Calendar: 2024 — March 24 2025 — April 13
Who is S. Michael Houdmann?	Answer S. Michael Houdmann is the Founder, President, and CEO of Got Questions Ministries, the parent ministry for GotQuestions.org. We rarely receive questions about S. Michael Houdmann, and that is a good thing. He does not want GotQuestions.org to be about him. He does not want people to accept or reject the answers given at GotQuestions.org because of name recognition. Rather, his hope is that people will accept or reject GotQuestions.org answers because they have read them, compared them with the Word of God, and prayed about them – and determined them to be true and biblical. The following are the questions S. Michael Houdmann is most frequently asked. What gave you the idea to start GotQuestions.org? Ultimately, it was God’s idea. I had graduated from Calvary University and Calvary Theological Seminary (Kansas City, MO) and did not feel a clear calling from God into any of the traditional forms of ministry. So, my wife and I began praying, asking to give me a ministry that was a unique fit for me. We can’t remember whether God first gave the idea to me or my wife, but we felt the Lord leading us to create a Christian website where people could come and ask any question they have about the Bible. That was the beginning of GotQuestions.org. When did you start GotQuestions.org? God first gave us the idea in December of 2001\. We tried a few other options before finally deciding to purchase the GotQuestions.org domain name in February of 2002\. What were things like in the beginning? I would describe the beginning as “in way over our heads.” In the very beginning, I had no idea GotQuestions.org would ever be anything more than a hobby. I thought it would be something I did in addition to whatever other full\-time ministry God called me to. God obviously had much bigger plans in mind for GotQuestions.org than I did. What do you like best about being the CEO of GotQuestions.org? I thank God every day that I get to serve Him doing something I absolutely love and enjoy. If I were to write a job description of my dream ministry, it would describe precisely what I am doing, except for perhaps less administrative work. I have always loved technology. I have always been able to express myself better in writing than in speaking. So, a ministry that allows me to write, edit, develop, research, and publish content is a perfect fit for me. What do you like least about being the CEO of GotQuestions.org? The Haters. There are some incredibly rude and demeaning people out there who will say nasty and hateful things about us. As much as I know such things are to be expected (Matthew 10:22; John 15:18\), it still hurts sometimes. Whenever I am having a particularly tough day, a visit to our [testimonials](testimonials.html) page always lifts my spirits. How did you come to faith in Christ? I came to faith in Christ in my late teens. An uncle who was a pastor came and visited our family for a week or so. While he was staying with us, he shared the Gospel with me and patiently answered all of the questions I asked him. While I am not 100% certain I came to faith in Christ at that time, he definitely planted seeds in my life. Several months later, after I had begun attending the youth group of a nearby church, the youth pastor clearly explained the Gospel. That night, I got down on my knees and received Jesus Christ as my Savior, by grace alone, through faith alone. From that moment I knew I had definitely received Jesus Christ as my Savior. What is your education? Prior to launching GotQuestions.org, I earned a Bachelors of Arts in Biblical Studies from Calvary University and a Masters of Arts in Christian Theology from Calvary Theological Seminary. I later earned a Master of Theology with an emphasis in Christian Apologetics from Dallas Theological Seminary. I am currently pursuing a Doctor of Ministry degree from Dallas Theological Seminary. During my initial journey through college and seminary, I did not feel a clear calling from God into any of the traditional forms of ministry. So, the degree programs I chose were somewhat general. Looking back, they were the perfect programs to prepare me for answering questions at GotQuestions.org. They provided me with a strong foundation in understanding the Bible and Christian theology, and in knowing how to teach it to others. How can we pray for you? What a great question! Thank you! Please pray that I would always be sensitive to the Holy Spirit’s leading. Pray that God would always give me the wisdom and discernment I need. Pray that I would be a good steward of the ministry He has entrusted to me. Pray that I would remain humble and would always give God the glory for what He accomplishes through GotQuestions.org.
History of GotQuestions.org	GotQuestions.org was launched in February of 2002\. In late 2001, God gave our founder, S. Michael Houdmann, a passion for helping people find answers to their Bible questions through the internet. Little did he envision how quickly God would turn GotQuestions.org into a full\-time ministry. He quickly discovered what a great need there was for a quality Bible answer service on the internet. Within one month of our launch, GotQuestions.org was receiving over 30 questions a day. We quickly recognized our need for help, so we began searching for volunteers to assist us in answering all of the questions we were receiving. The volunteer staff grew steadily, ultimately to our current team of over 200\. At the same time, the volume of questions steadily increased. We are currently averaging 100 questions per day. We continue to praise the Lord for our volunteer writers. They are what makes this ministry possible! As our website traffic increased and the volume of questions continued to grow, we recognized the need to have our most frequently asked questions and answers posted online for easy and instant access. We currently have over 9,200 of our most frequently asked questions posted online in our archives. Now, the vast majority of GotQuestions.org's visitors find their answers in the online archives rather than by submitting a question to us. In May of 2002, we started posting a question of the week online and immediately received requests for it to be sent out via email as well. Our Question of the Week email now has approximately 185,000 subscribers. The internet is a spiritual battlefield. Cults, false religions, and other pseudo\-Christian groups have websites as well. Some of these sites perform much the same function that we do. The answers these sites provide are often unbiblical and lead searching people down a false path—potentially to their own spiritual destruction. (Note: we by no means claim to be the only site on the internet that answers questions in a God\-honoring way. In fact, there are many others.) So, we began to pray, how can we prevent people from visiting these unbiblical sites? In response to our prayers, God led us to focus on search engine optimization. By designing our webpages to be search engine friendly, we achieve good rankings in the search engines. If anyone searches for anything Christian or Bible related, we want to be there near the top of the search engine results. We strive to be listed higher than the sites that do not proclaim the truth. God has blessed our efforts, as we knew He would (Philippians 4:19\). The vast majority of our approximately 18,000,000 monthly visitors find us through the search engines. In November of 2005, we began the process of translating what we believe to be our most important webpages into other languages. It is our goal to translate our fifty "most important" articles into every major world language. Beyond that, it is our goal to translate at least 200 webpages into all of the world languages that are most prominent on the internet. There are, sadly, many languages which have very little quality Christian content available online. Our articles have now been translated into 205 languages, with a total of 79,000 pages of translated content. In order to expand our impact, we have launched several other websites and avenues of ministry focused on different audiences. We launched our Christian research search engine — [SeekFind.org](https://www.seekfind.org) — in 2005\. We launched our site for kids — [GQkidz.org](https://www.gqkidz.org) — in 2007\. We launched our discipleship and worldview focused site — [CompellingTruth.org](https://www.compellingtruth.org) — in 2011\. We launched our site for teens — [412teens.org](https://www.412teens.org) — in 2012\. We launched our apps for [Android](https://play.google.com/store/apps/details?id=com.gotquestions.gqandapp&hl=en) and [iPhone](https://apps.apple.com/us/app/got-questions/id366553550) in 2014\. We launched our Bible Commentary site — [BibleRef.com](https://www.bibleref.com) — in 2016\. We launched our blog site — [GotQuestions.blog](https://www.gotquestions.blog) — in 2017\. We launched [The GotQuestions.org Podcast](https://www.gotquestions.blog) in 2021\. We launched the Got Questions Ministries hub — [GQM.ONE](https://www.gqm.one) — in 2023\. We continue to pray and dream regarding how God would expand and improve the ministry of GotQuestions.org! We praise the Lord for what He has accomplished through us and in us! We look forward for how God will use GotQuestions.org in the future.
Will it be possible for us to sin in heaven?	Answer The Bible describes heaven or the [eternal state](eternal-state.html) in great detail in Revelation chapters 21–22\. Nowhere in those chapters is the possibility of sin mentioned. In fact, we have the promise that, in the eternal state, we will never experience death, sorrow, [crying](tears-in-heaven.html), or pain (Revelation 21:4\)—the absence of those things is proof positive that sin is also absent, since those things are the product of sin (see Romans 6:23\). The sinful will not be in heaven but in the lake of fire (Revelation 21:8\). Nothing impure will ever enter heaven (Revelation 21:27\). Outside of heaven are those who sin (Revelation 22:15\). An Old Testament prophecy also assures us that the Kingdom of God will exclude sinfulness: “A highway will be there; it will be called the Way of Holiness; it will be for those who walk on that Way. The unclean will not journey on it; wicked fools will not go about on it. . . . But only the redeemed will walk there” (Isaiah 35:8–9\). So, the answer is, no, it will not be possible for us to sin in heaven. God wills our [sanctification](sanctification.html) (1 Thessalonians 4:3\); that is, He wills to make us holy and free of sin. Our sanctification has three phases: positional sanctification, which saves us from the penalty of sin at the moment of faith in Christ; progressive sanctification, which saves us from the power of sin as we grow in Christ; and complete sanctification, which saves us from the presence of sin as we enter the presence of Christ. “When Christ appears, we shall be like him, for we shall see him as he is” (1 John 3:2\). In other words, the process by which God sanctifies us involves justification, maturation, and glorification. The glorification that God promises His children (Romans 8:30\) necessarily includes sinlessness, because sinful beings cannot be glorious. Heaven, the place of God’s glory, is sinless. Paul prays in 1 Thessalonians 5:23, “May the God of peace himself sanctify you completely” (ESV), and he links the glorious appearing of Christ to our personal glorification: “When Christ, who is your life, appears, then you also will appear with him in glory” (Colossians 3:4\). This glorified state will be our ultimate separation from sin, a total sanctification in every regard. It will not be possible for us to sin in heaven. James 1:14 provides another assurance that we will not sin in heaven: “Each person is tempted when they are dragged away by their own evil desire and enticed.” In this sinful world, we face temptation daily, and James identifies two forces that prompt us to sin: our own evil desire (our [sin nature](sin-nature.html)) and enticement (the devil’s schemes). Neither of those forces will be in heaven. Our sin nature will have been eradicated in our glorification, and the tempter will have been consigned to the [lake of fire](lake-of-fire.html) where he can do us no harm (Revelation 20:10\). The Bible’s teaching is that heaven or the eternal state is completely holy. There will be no possibility of sin, we will be clothed with righteousness (Revelation 19:8\), and we will be eternally confirmed in our state of bliss. The work that God promised to complete in us will have been finished (Philippians 1:6\). Our deliverance will be complete, as the elect are redeemed—body, soul, and mind—to the glory of the Lamb (Revelation 5:6–10\).
What is Trinity Sunday?	Answer Trinity Sunday is the first Sunday after Pentecost to honor the Holy Trinity—the Father, Son and Holy Spirit. Although the word “trinity” does not appear in Scripture, it is taught in Matthew 28:18\-20 and 2 Corinthians 13:14 (and many other biblical passages). The concept of the trinity can never be completely understood or rationalized, but it is clearly taught in Scripture. Understanding of all scriptural doctrine is by faith which comes through the work of the Holy Spirit; therefore, it is appropriate that this mystery is celebrated the first Sunday after Pentecost, when the outpouring of the Holy Spirit first occurred. On Trinity Sunday, the Christian Church ponders with joy and thanksgiving what the Father, Son and Holy Spirit have done to accomplish the salvation of sinful humanity. It is brought to remembrance how Christians should respond to the love God has shown us, praising Him and giving Him glory. We remember the Father as our Creator, the Son as our Savior and the Holy Spirit as our Comforter. Scriptural readings for the Trinity Sunday ceremony may include Psalm 8, beginning and ending with, “O Lord, our Lord, how majestic is your name in all the earth.” Second Corinthians 13:11\-13 appeals to believers to aim for perfection and live in peace, ending with the prayer that the grace of Christ Jesus, the love of God and the fellowship of the Holy Spirit be with all, including again the commission Jesus left for believers in Matthew 28:16\-20\. Today, Trinity Sunday is to explain, to the best of man’s ability, the clues written in Scripture to guide us to a fuller understanding of our triune God. The Father is God from the beginning (John 1:1\); Jesus revealed Himself as equal to the Father in John 10:30, “I and the Father are one.” Together, they sent the Holy Spirit (John 14:26\). “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit” (Matthew 28:19\).
What is Pentecost Sunday?	Answer Pentecost Sunday is a commemoration and celebration of the receiving of the Holy Spirit by the early church. John the Baptist prophesied of the first Pentecost when Jesus would baptize with the Holy Spirit and with fire (Matthew 3:11\). Jesus confirmed this prophecy with the promise of the Holy Spirit to the disciples in John 14:26\. He showed Himself to these men after His death on the cross and His resurrection, giving convincing proofs that He was alive. Jesus told the disciples to wait in Jerusalem for the Father’s gift of the Holy Spirit, from whom they would receive power to be His witnesses to the ends of the earth (Acts 1:3\-8\). After Jesus’ ascension to heaven, the men returned to Jerusalem and joined together in prayer in an upper room. On the Day of Pentecost, just as promised, the sound of a violent wind filled the house and tongues of fire came to rest on each of them and all were filled with the Holy Spirit. They were given the power of communication, which Peter used to begin the ministry for which Jesus had prepared him. After the coming of the Holy Spirit, the disciples did not stay in the room basking in God’s glory but burst out to tell the world. This was the beginning of the church as we know it. Today, in many Christian churches, Pentecost Sunday is celebrated to recognize the gift of the Holy Spirit, realizing that God’s very life, breath and energy live in believers. During this service, John 20:19\-23 may be the core of the message about our risen Savior supernaturally appearing to the fear\-laden disciples. Their fear gave way to joy when the Lord showed them His hands and side. He assured them peace and repeated the command given in Matthew 28:19\-20, saying, “As the Father has sent me, I am sending you.” Then He breathed on them, and they received the Holy Spirit (John 20:21\-23\). The celebration of Pentecost Sunday reminds us of the reality that we all have the unifying Spirit that was poured out upon the first\-century church in Acts 2:1\-4\. It is a reminder that we are co\-heirs with Christ, to suffer with Him that we may also be glorified with Him; that the manifestation of the Spirit is given for the common good (1 Corinthians 12:7\); that we are all baptized by one Spirit into one body (1 Corinthians 12:13\); and that the Spirit which raised Jesus from the dead lives inside believers (Romans 8:9\-11\). This gift of the Holy Spirit that was promised and given to all believers on the first Pentecost is promised for you and your children and for all who are far off whom the Lord our God will call (Acts 2:39\).
Is ecumenism biblical?	Answer Walter A. Elwell, in The Concise Evangelical Dictionary of Theology, defines ecumenism as “the organized attempt to bring about the cooperation and unity among Christians.” On an international level, the World Council of Churches represents ecumenism when it states its purpose this way: “The World Council of Churches is a fellowship of churches which confess the Lord Jesus Christ as God and Savior according to the scriptures, and therefore seek to fulfill together their common calling to the glory of the one God, Father, Son and Holy Spirit. It is a community of churches on the way to visible unity in one faith and one eucharistic fellowship, expressed in worship and in common life in Christ. It seeks to advance towards this unity, as Jesus prayed for his followers, ‘so that the world may believe’ (John 17:21\)” (www.wcc\-coe.org). On a national level, a document called Evangelicals and Catholics Together: The Christian Mission in the Third Millennium, published in 1994 and endorsed by some rather prominent representatives of evangelical Christianity and Roman Catholicism, is another example of ecumenism. Ecumenism can also be defined more broadly: “a movement that promotes worldwide [unity among all religions](interfaith-ministries.html) through greater cooperation.” For example, a Christian priest may invite a Muslim imam to speak in his pulpit, or a church may get together with a Hindu temple to hold a joint prayer service. Defined this way, ecumenism is definitely wrong. We are not to be “yoked together with unbelievers” (2 Corinthians 6:14; see also Galatians 1:6–9\). Light and darkness have no fellowship with each other. For this article, we will restrict the definition of ecumenism to “the move toward unity among Christian groups.” The important question is this: are ecumenical ventures right and biblical? Should we be involved with other “Christians” in joint ventures locally, nationally, or internationally? The answer is not absolute. Of course, [unity among true Christians](church-unity.html) is important (Psalm 133:1; John 17:22\). But what if some of those who profess Christianity actually deny certain fundamentals of the faith? One must consider each situation individually. Here are a couple of questions that will help us make God\-honoring decisions regarding ecumenism: First of all, are those we are joining with truly Christians in the biblical sense of the word? Many people and organizations reference the name of Jesus Christ and even state He is Lord and Savior yet clearly reject what the Bible says about Him. Obvious examples of this are [Mormons](Mormons-Christians.html) and [Jehovah’s Witnesses](Jehovahs-Witnesses.html), who call themselves followers of Jesus Christ and claim to be “Christian” yet deny what the Bible declares concerning Christ’s nature and work. A not\-so\-obvious example is [liberal Christianity](liberal-Christian-theology.html). Liberal Christianity is found in almost every denomination, and, although it may seem Christian, it usually rejects several essential truths. Liberals often deny or diminish the inspiration and authority of the Bible (2 Timothy 3:16\), the exclusive nature of salvation in Christ (John 14:6; 1 Timothy 2:5\), and the total dependence upon God’s grace, apart from human works, for salvation (Romans 3:24, 28; Galatians 2:16; Ephesians 2:8–9\). There is a major emphasis in our day on ecumenical unity among [evangelicals](evangelicalism.html) and [Roman Catholics](Roman-Catholicism.html). Those who promote such unity state that both groups are Christian and both are God\-honoring systems of faith. But there are substantial differences between the two groups. [Biblical Christianity](biblical-Christianity.html) and Roman Catholicism are two different religions that practice and believe different things about how one is saved, the authority of the Bible, the priesthood of believers, the nature of man, the work of Christ on the cross, etc. The list of irreconcilable differences between what the Bible says and what the Roman Catholic Church says make any joint mission between the two impossible. Those who deny this are not being true to what they say they believe, no matter which side they are on. Any Catholic who is serious about his faith will reject what a serious evangelical Christian believes, and vice\-versa. One of the draws of ecumenism is that often theologically divergent groups are passionately like\-minded regarding certain issues. Biblical Christians usually hold a strong pro\-life stance, a traditional view of the family, a conviction to care for the homeless and sick, and a desire to see justice in the world. Other groups, which may have unbiblical theology, can hold the same social positions. Thus, the temptation to pool resources in pursuit of a common cause is sometimes great. This leads to the next question. Second, what is the ultimate goal of this ecumenical venture? Scripture gives clear guidance as to how Bible\-believing Christians are to live. Colossians 3:17 states our purpose this way: “Whatever you do, whether in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him.” Regarding our interactions with the lost, Jesus says in Matthew 5:16, “Let your light shine before others, that they may see your good deeds and glorify your Father in heaven.” Matthew 28:18–20 and 1 Corinthians 2:2 make the gospel our top priority. All that we do is to bring glory and honor to God, we are to live in good works before a lost and dying world, and we must bring to the world the life\-changing message of the gospel. Sharing the death and resurrection of Christ brings glory to God and should motivate our interaction with the world. Regarding ecumenical ventures, we need to ask whether or not these goals are being pursued. Often, sharing the gospel becomes an afterthought, if it is even thought of at all. In place of the gospel, ecumenism tends to focus on political and social messages. Rather than seek to transform hearts, ecumenical endeavors often seek to transform environments—political, social, or financial. The ultimate goal of our actions should be the salvation of lost sinners (Ephesians 2:1–3\). The angels of heaven rejoice over one sinner who repents (Luke 15:10\). There is nothing in the Bible that says the angels rejoice when a law is passed, when a well is dug, or when a street is paved. (Not that there is anything wrong with accomplishing those things, but they cannot be allowed to overshadow the gospel.) As we contemplate ecumenical ventures, we need to make sure God’s kingdom is being expanded through evangelism. In conclusion, should we be involved in ecumenical cooperation with other Christian churches and other groups of believers? If there is no doctrinal compromise on core Christian belief, if the gospel is not being watered\-down or sidelined, if believers can maintain a clear testimony before the world, and if God is glorified, then we may freely and joyfully join with other believers in pursuit of God’s kingdom.
What is the Illuminati conspiracy?	Answer The Illuminati conspiracy is a conspiracy theory that holds there is a society of "global elite" that is either in control of the world or is seeking to take control of the world. As with most conspiracy theories, beliefs regarding the Illuminati conspiracy vary widely, so it is virtually impossible to give a synopsis of the Illuminati conspiracy. Popularized in recent books and movies, the Illuminati conspiracy has definitely reached "cult fiction" status. If one were to attempt to summarize the Illuminati conspiracy, it would go something like this: The Illuminati began as a secret society under the direction of Jesuit priests. Later, a council of five men, one for each of the points on the pentagram, formed what was called “The Ancient and Illuminated Seers of Bavaria.” They were high order Luciferian Freemasons, thoroughly immersed in mysticism and Eastern mental disciplines, seeking to develop the super powers of the mind. Their alleged plan and purpose is world domination for their lord (who precisely this lord is varies widely). The Illuminati are alleged to be the primary motivational forces encouraging global governance, a one\-world religious ethic, and centralized control of the world’s economic systems. Organizations such as the United Nations, the International Monetary Fund, the World Bank, and the International Criminal Court are seen as tentacles of the Illuminati. According to the Illuminati conspiracy, the Illuminati are the driving force behind efforts to brainwash the gullible masses through thought control and manipulation of beliefs, through the press, the educational curriculum, and the political leadership of the nations. The Illuminati supposedly have a private board of elite, interlocking delegates who control the world’s major banks. They create inflations, recessions, and depressions and manipulate the world markets, supporting certain leaders and undermining others to achieve their overall goals. The supposed goal behind the Illuminati conspiracy is to create and then manage crises that will eventually convince the masses that globalism, with its centralized economic control and one\-world religious ethic, is the necessary solution to the world’s woes. This structure, usually known as the “New World Order,” will, of course, be ruled by the Illuminati. Does the Illuminati conspiracy have any basis from a Christian/biblical perspective? Perhaps. There are many end\-times prophecies in the Bible that are interpreted by most to point to an end\-times one\-world government, a one\-world monetary system, and a one\-world religion. Many Bible prophecy interpreters see this New World Order as being controlled by the Antichrist, the end\-times false messiah. If the Illuminati conspiracy and the New World Order have any validity and are indeed occurring, there is one fact that Christians must remember: God has sovereignly allowed all these developments, and they are not outside of His overall plan. God is in control, not the Illuminati. No plan or scheme the Illuminati develop could in any way prevent, or even hinder, God’s sovereign plan for the world. If there is indeed some truth to the Illuminati conspiracy, the Illuminati are nothing but pawns in the hands of Satan, tools to be manipulated in his conflict with God. The fate of the Illuminati will be the same as the fate of their lord, Satan/Lucifer, who will be cast into the lake of fire to be tormented day and night, forever and ever (Revelation 20:10\). In John 16:33 Jesus declared, "In this world you will have trouble. But take heart! I have overcome the world." Christians, do not fear the Illuminati conspiracy, having this promise in 1 John 4:4: “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.”
What does the Bible say about channeling?	Answer Channeling is the practice of relaying messages from some type of spiritual guide; usually, channeling is done while in a trance\-like state. The Bible is clear that channeling and attempting to contact the dead are wrong. Seeking advice from mediums, necromancers, and fortune\-tellers is strictly forbidden. Leviticus 19:31 states, “Do not turn to mediums or seek out spiritists, for you will be defiled by them.” Leviticus 20:6 says, “I will set my face against the person who turns to mediums and spiritists to prostitute himself by following them, and I will cut him off from his people.” Deuteronomy 18:12 says that consulting mediums or channeling the dead is “detestable.” Clearly, God sees these practices as sinful and completely without benefit. Saul, a powerful king of Israel, finally reached the end of his tragic fall away from God when he involved himself in channeling. Saul chose to seek answers from a medium when God didn’t provide him the answers he wanted. In 1 Samuel 28:6–20, Saul asks a psychic to summon the spirit of the prophet Samuel. His grave error is mentioned later in 1 Chronicles 10:13–14, which emphasizes that Saul’s involvement in witchcraft was wrong: “He \[Saul] was unfaithful to the Lord, he did not keep the word of the Lord, and even consulted a medium for guidance, and did not inquire of the Lord.” As Christians, we ought to seek God’s answers to our questions. Praying to or “channeling” any other being is idolatry. Praying to any dead person, including the apostles, Mary, and so forth, is not so very different than holding a séance and asking a dead relative to help us. Most so\-called mediums are actually frauds who use memory tricks, planted accomplices, and special effects to fool people. Those that are not frauds are cooperating with dangerous spiritual beings. Satan’s henchmen are adept at appearing as helpful spirits (2 Corinthians 11:14\), making it easy for them to confuse and corrupt people who open themselves up through channeling.
How could there be light on the first day of Creation if the sun was not created until the fourth day?	Answer The question of how there could be light on the [first day of Creation](what-did-God-create-on-the-first-day.html) when the sun was not created until the fourth day is a common one. Genesis 1:3\-5 declares, "And God said, 'Let there be light,' and there was light. God saw that the light was good, and He separated the light from the darkness. God called the light 'day,' and the darkness He called 'night.' And there was evening, and there was morning — the first day." A few verses later we are informed, "And God said, 'Let there be lights in the expanse of the sky to separate the day from the night, and let them serve as signs to mark seasons and days and years, and let them be lights in the expanse of the sky to give light on the earth.' And it was so. God made two great lights — the greater light to govern the day and the lesser light to govern the night. He also made the stars. God set them in the expanse of the sky to give light on the earth, to govern the day and the night, and to separate light from darkness. And God saw that it was good. And there was evening, and there was morning — the fourth day" (Genesis 1:14\-19\). How can this be? How could there be light, mornings and evenings on the first, second, and third days if the sun, moon, and stars were not created until the fourth day? This is only a problem if we fail to take into account an infinite and omnipotent God. God does not need the sun, moon, and stars to provide light. God is light! First John 1:5 declares, "This is the message we have heard from him and declare to you: God is light; in Him there is no darkness at all." God Himself was the light for the first three days of Creation, just as He will be in the new heavens and new earth, “There will be no more night. They will not need the light of a lamp or the light of the sun, for the Lord God will give them light. And they will reign for ever and ever” (Revelation 22:5\). Until He created the sun, moon, and stars, God miraculously provided light during the “day” and may have done so during the “night” as well (Genesis 1:14\). Jesus said, “I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life” (John 8:12\). Much more important than the light of day and night is the Light who provides eternal life to all who believe in Him. Those who do not believe in Him will be doomed to “outer darkness where there is weeping and gnashing of teeth” (Matthew 8:12\).
Do we become angels after we die?	Answer Angels are beings created by God (Colossians 1:15\-17\) and are entirely different from humans. They are God’s special agents to carry out His plan and to minister to the followers of Christ (Hebrews 1:13\-14\). There is no indication that angels were formerly humans or anything else—they were created as angels. Angels have no need of, and cannot experience, the redemption that Christ came to provide for the human race. First Peter 1:12 describes their desire to look into the Gospel, but it is not for them to experience. Had they been formerly humans, the concept of salvation would not be a mystery to them, having experienced it themselves. Yes, they rejoice when a sinner turns to Christ (Luke 15:10\), but salvation in Christ is not for them. Eventually, the body of the believer in Christ will die. What happens then? The spirit of the believer goes to be with Christ (2 Corinthians 5:8\). The believer does not become an angel. It is interesting that both Elijah and Moses were recognizable on the Mount of Transfiguration. They had not transformed into angels, but appeared as themselves—although glorified—and were recognizable to Peter, James and John. In 1 Thessalonians 4:13\-18, Paul tells us that believers in Christ are asleep in Jesus; that is, their bodies are dead, but their spirits are alive. This text tells us that when Christ returns, He will bring with Him those who are asleep in Him, and then their bodies will be raised, made new like Christ’s resurrected body, to be joined with their spirits which He brings with Him. All believers in Christ who are living at the return of Christ will have their bodies changed to be like Christ, and they will be completely new in their spirits, no longer having a sin nature. All the believers in Christ will recognize one another and live with the Lord forever. We will serve Him throughout eternity, not as angels, but along with the angels. Thank the Lord for the living hope He provides for the believer in Jesus Christ.
What does the Bible say about Christian confirmation?	Answer Confirmation is defined as a sacrament, a ritual or a service performed by man. In some traditions, generally Catholic and Anglican, the sacrament of confirmation is the ritual by which a young person becomes an official member of the Church. This sometimes includes the bestowal of a “confirmation name,” generally the name of a saint, which is often used as a second middle name. Those who practice confirmation believe it signals the initiation of the baptized into full church membership and a personal, mature acceptance of the faith. Catholics and Anglicans recognize confirmation as one of seven sacraments. The Bible, however, is silent on the matter of such a ritual. In fact, the idea that a person can “confirm” to another that he/she is in the faith is denied in Scripture. Each individual must determine the state of his/her soul based on several criteria. First, we are confirmed by the Holy Spirit who lives in our hearts. “The Spirit himself testifies with our spirit that we are God’s children” (Romans 8:16\). When we accept Christ as Lord and Savior, the Holy Spirit takes up residence in our hearts and gives us assurance that He is present and that we belong to Him, and He also teaches and explains spiritual things to us (1 Corinthians 2:13\-14\), thereby confirming that we are new creations in Christ (2 Corinthians 5:17\). We are also confirmed in the faith by the evidence of our salvation. First John 1:5\-10 tells us that the evidence of our salvation is manifested in our lives: we walk in the Light, we do not lie, we confess our sin. James 2 makes it clear that the evidence of faith is the works we do. We are not saved by our works, but our works are the evidence of the saving faith in us. Jesus said, “By their fruits you will know them” (Matthew 7:20\). The spiritual fruit produced in us by the Holy Spirit (Galatians 5:22\) is the confirmation that He lives within us. Therefore, we are told to “examine yourselves to see whether you are in the faith; test yourselves. Do you not realize that Christ Jesus is in you—unless, of course, you fail the test?” (2 Corinthians 13:5\). In addition, Peter tells us to “make your calling and election sure” so that we will “receive a rich welcome into the eternal kingdom of our Lord and Savior Jesus Christ” (2 Peter 1:10\-11\). The final “confirmation” of our salvation is, of course, in the future. Those who are true Christians, the Bible tells us, will persevere to the end, “eagerly waiting for the revelation of our Lord Jesus Christ, who will also confirm you to the end” (1 Corinthians 1:7\-8 NKJV). We are sealed by the Holy Spirit of promise, “Having believed, you were marked in him with a seal, the promised Holy Spirit, who is a deposit guaranteeing our inheritance until the redemption of those who are God’s possession—to the praise of his glory” (Ephesians 1:13\-14\). This, then, is the true meaning of confirmation—salvation was purchased by the blood of Christ in whom we have faith, it is evidenced by our walk with Him, and it is confirmed to us by the Holy Spirit within.
Laying on of hands - what does the Bible say?	Answer "Laying on of hands" is a biblical action; however, there is no biblical mandate requiring the physical laying on of hands for a particular spiritual ministry. Jesus certainly laid His hands on many of those He healed; however, He also healed without laying His hands on people. In fact, there were times when He was nowhere in the vicinity of those He healed. Matthew 8:8 describes Jesus healing the servant of the centurion without going near the centurion’s house. Here are two instances to consider: in one case the Holy Spirit bestows the gift of speaking in tongues with the act of an apostle’s laying on of hands, and in the other case He does so without the laying on of hands, but simply through the apostle’s preaching. "Paul said, ‘John’s baptism was a baptism of repentance. He told the people to believe in the one coming after him, that is, in Jesus.’ On hearing this, they were baptized into the name of the Lord Jesus. When Paul placed his hands on them, the Holy Spirit came on them, and they spoke in tongues and prophesied" (Acts 19:4\-6\). "While Peter was still speaking these words, the Holy Spirit came on all who heard the message. The circumcised believers who had come with Peter were astonished that the gift of the Holy Spirit had been poured out even on the Gentiles. For they heard them speaking in tongues and praising God" (Acts 10:44\-46\). First Timothy 5:22 says, "Do not be hasty in the laying on of hands, and do not share in the sins of others. Keep yourself pure." The thought here is not so much in cautioning the physical action of laying on of hands but to urge care in bestowing the responsibility of spiritual leadership (however it is done). It is not to be done "suddenly" or without due consideration. Undoubtedly, the laying on of hands in the early church was a means of connecting the message with the messenger, or the spiritual gift with the gifted giver. It provided a "sign" authenticating him through whom the physical manifestation of a spiritual gift was bestowed. We need to understand very carefully that there are no magical biblical formulas for the ministry of the church. Laying on of hands has no power in itself. Laying on of hands is only used by God when it is done in agreement with God’s Word.
What is the land that God promised to Israel?	Answer There is probably no more disputed real estate on earth than the land of Israel. Even calling it “Israel” will raise objections from some quarters. The Jewish people lay claim to the land because they first held possession of it millennia ago and because God directly gave them the land, as recorded in the Bible. In Genesis 12:7, God promises Abram, who had just arrived in Canaan, “To your offspring I will give this land.” Later, in Genesis 15:18, God expands on that unconditional promise: “To your descendants I have given this land, From the river of Egypt as far as the great river, the river Euphrates” (NASB). Then, in Genesis 17:8, God reiterates the promise to Abraham, adding that the land gift is irrevocable: “The whole land of Canaan, where you now reside as a foreigner, I will give as an everlasting possession to you and your descendants after you.” God later repeats the promise to Abraham’s son Isaac (Genesis 26:3–4\) and Isaac’s son Jacob (Genesis 28:13\), whose name God later changed to Israel. In the [Abrahamic Covenant](Abrahamic-covenant.html), then, God laid out the extent of the land that would belong to the descendants of Abraham, Isaac, and Jacob—a territory including all of Canaan and stretching from Egypt to modern\-day Iraq. Several centuries later, when it came time for the Israelites actually take possession of the [Promised Land](Promised-Land.html), God again spoke of a vast area “from the Negev wilderness in the south to the Lebanon mountains in the north, from the Euphrates River in the east to the Mediterranean Sea in the west, including all the land of the Hittites” (Joshua 1:4, NLT). The promise of land belonging to the children of Israel is [permanent](Israel-promised-land.html). Even when Israel was expelled from their land, which has happened twice in history, God promised they would return: “Even if you have been banished to the most distant land under the heavens, from there the LORD your God will gather you and bring you back. He will bring you to the land that belonged to your ancestors, and you will take possession of it” (Deuteronomy 30:4–5\). This promise is part of what is today sometimes called the [Palestinian Covenant](Palestinian-covenant.html) or the Land Covenant (Deuteronomy 29:1—30:10\). In foretelling the removal of Israel from their land, the Palestinian Covenant anticipated the [Babylonian Captivity](Babylonian-captivity-exile.html) (586 BC) and the Roman destruction of Jerusalem (AD 70\). In both cases, the promise of the covenant held true: the Jews regained their land and their nation in 537 BC and again in AD 1948\. Israel is still in their land, despite the fact that their conquerors, Babylon and Rome, are long gone. All of this reinforces the promises made to Abraham, Isaac, and Jacob that God would establish Israel in their land as His chosen people (Deuteronomy 29:13\). The Land Covenant also contains some special promises to Israel that many believe will not be completely fulfilled until the millennial reign of Christ. According to Genesis 15:18 and Joshua 1:4, the land God gave to Israel included everything from the Nile River in Egypt to Lebanon (south to north) and everything from the Mediterranean Sea to the Euphrates River (west to east). On today’s map, the land God has stated belongs to Israel includes everything modern\-day Israel possesses, plus all of the territory occupied by the Palestinians (the West Bank and Gaza), plus some of Egypt and Syria, plus all of Jordan, plus some of Saudi Arabia and Iraq. Thus, Israel currently possesses only a fraction of the land God has promised; the rest of their inheritance likely awaits the return of the Messiah, Jesus Christ. God has given His word that the nation of Israel will never cease as long as the sun still shines by day and the moon and stars still shine by night (Jeremiah 31:35–37\).
Is cessationism biblical? What is a cessationist?	Answer Cessationism is the view that the “miracle gifts” of tongues and healing have ceased—that the end of the apostolic age brought about a cessation of the miracles associated with that age. Most cessationists believe that, while God can and still does perform miracles today, the Holy Spirit no longer uses individuals to perform miraculous signs. The biblical record shows that miracles occurred during particular periods for the specific purpose of authenticating a new message from God. Moses was enabled to perform miracles to authenticate his ministry before Pharaoh (Exodus 4:1\-8\). Elijah was given miracles to authenticate his ministry before Ahab (1 Kings 17:1; 18:24\). The apostles were given miracles to authenticate their ministry before Israel (Acts 4:10, 16\). Jesus’ ministry was also marked by miracles, which the Apostle John calls “signs” (John 2:11\). John’s point is that the miracles were proofs of the authenticity of Jesus’ message. After Jesus’ resurrection, as the Church was being established and the New Testament was being written, the apostles demonstrated “signs” such as tongues and the power to heal. “Tongues are for a sign, not to them that believe, but to them that believe not” (1 Corinthians 14:22\). Tongues were thus primarily a sign to unbelieving Jews, meant to capture their attention. Like other miracles, tongues could convince the unbelieving world that the new Christian religion was truly from God. The Apostle Paul predicted that the gift of tongues would cease (1 Corinthians 13:8\). Here are six proofs that it has already ceased: 1\) The apostles, through whom tongues came, were unique in the history of the church. Once their ministry was accomplished, the need for authenticating signs ceased to exist. 2\) The miracle (or sign) gifts are only mentioned in the earliest epistles, such as 1 Corinthians. Later books, such as Ephesians and Romans, contain detailed passages on the gifts of the Spirit, but the miracle gifts are not mentioned, although Romans does mention the gift of prophecy. The Greek word translated “prophecy” means “speaking forth” and does not necessarily include prediction of the future. 3\) The gift of tongues was a sign to unbelieving Israel that God’s salvation was now available to other nations. See 1 Corinthians 14:21\-22 and Isaiah 28:11\-12\. 4\) Tongues was an inferior gift to prophecy (preaching). Preaching the Word of God edifies believers, whereas tongues does not. Believers are told to seek prophesying over speaking in tongues (1 Corinthians 14:1\-3\). 5\) History indicates that tongues did cease. Tongues are not mentioned at all by the Post\-Apostolic Fathers. Other writers such as [Justin Martyr](Justin-Martyr.html), [Origen](Origen-of-Alexandria.html), [Chrysostom](John-Chrysostom.html), and [Augustine](Saint-Augustine.html) considered tongues something that happened only in the earliest days of the Church. 6\) There are indications that the gift of tongues has ceased. If the gift were still available today, there would be no need for missionaries to attend language school. Missionaries would be able to travel to any country and miraculously speak any language fluently, just as the apostles were able to in Acts 2\. As for the gift of healing, we see in Scripture that healing was primarily associated with the ministry of Jesus and the apostles (Luke 9:1\-2\). And we see that as the era of the apostles drew to a close, healing, like tongues, became less frequent. The Apostle Paul, who raised Eutychus from the dead (Acts 20:9\-12\), did not heal Epaphroditus (Philippians 2:25\-27\), Trophimus (2 Timothy 4:20\), Timothy (1 Timothy 5:23\), or even himself (2 Corinthians 12:7\-9\). The reasons for Paul’s “failures to heal” are 1\) the gift was never intended to make every Christian well, but to authenticate apostleship (2 Corinthians 2:12; Hebrews 2:4\); and 2\) the authority of the apostles had been sufficiently demonstrated. The reasons stated above are reasons cessationists believe the miraculous sign gifts have ceased. It is important to remember, though, that cessationists believe God still continues to work through the other gifts of the Spirit. According to 1 Corinthians 13:13\-14:1, we would do well to “pursue love,” the greatest gift of all. If we are to desire gifts, we should desire to speak forth the Word of God, that all may be edified.
What is the great white throne judgment?	Answer The great white throne judgment is described in Revelation 20:11\-15 and is the final judgment prior to the lost being cast into the lake of fire. We know from Revelation 20:7\-15 that this judgment will take place after the millennium and after Satan is thrown into the lake of fire where the beast and the false prophet are (Revelation 19:19\-20; 20:7\-10\). The books that are opened (Revelation 20:12\) contain records of everyone’s deeds, whether they are good or evil, because God knows everything that has ever been said, done, or even thought, and He will reward or punish each one accordingly (Psalm 28:4; 62:12; Romans 2:6; Revelation 2:23; 18:6; 22:12\). Also at this time, another book is opened, called the “book of life” (Revelation 20:12\). It is this book that determines whether a person will inherit eternal life with God or receive everlasting punishment in the lake of fire. Although Christians are held accountable for their actions, they are forgiven in Christ and their names were written in the “book of life from the creation of the world” (Revelation 17:8\). We also know from Scripture that it is at this judgment when the dead will be “judged according to what they had done” (Revelation 20:12\) and that “anyone’s name” that is not “found written in the book of life” will be “thrown into the lake of fire” (Revelation 20:15\). The fact that there is going to be a final judgment for all people, both believers and unbelievers, is clearly confirmed in many passages of Scripture. Every person will one day stand before Christ and be judged for his or her deeds. While it is very clear that the great white throne judgment is the final judgment, Christians disagree on how it relates to the other judgments mentioned in the Bible, specifically, who will be judged at the great white throne judgment. Some Christians believe that the Scriptures reveal three different judgments to come. The first is the judgment of the sheep and the goats or a judgment of the nations (Matthew 25:31\-36\). This takes place after the tribulation period but prior to the millennium; its purpose is to determine who will enter the millennial kingdom. The second is a judgment of believers’ works, often referred to as the “judgment seat \[bema] of Christ” (2 Corinthians 5:10\). At this judgment, Christians will receive degrees of reward for their works or service to God. The third is the great white throne judgment at the end of the millennium (Revelation 20:11\-15\). This is the judgment of unbelievers in which they are judged according to their works and sentenced to everlasting punishment in the lake of fire. Other Christians believe that all three of these judgments speak of the same final judgment, not of three separate judgments. In other words, the great white throne judgment in Revelation 20:11\-15 will be the time that believers and unbelievers alike are judged. Those whose names are found in the book of life will be judged for their deeds in order to determine the rewards they will receive or lose. Those whose names are not in the book of life will be judged according to their deeds to determine the degree of punishment they will receive in the lake of fire. Those who hold this view believe that Matthew 25:31\-46 is another description of what takes place at the great white throne judgment. They point to the fact that the result of this judgment is the same as what is seen after the great white throne judgment in Revelation 20:11\-15\. The sheep (believers) enter into eternal life, while the goats (unbelievers) are cast into “eternal punishment” (Matthew 25:46\). Whichever view one holds of the great white throne judgment, it is important to never lose sight of the facts concerning the coming judgment(s). First, Jesus Christ will be the judge, all unbelievers will be judged by Christ, and they will be punished according to the works they have done. The Bible is very clear that unbelievers are storing up wrath against themselves (Romans 2:5\) and that God will "repay each person according to what they have done" (Romans 2:6\). Believers will also be judged by Christ, but since Christ's righteousness has been imputed to us and our names are written in the book of life, we will be rewarded, not punished, according to our deeds. Romans 14:10\-12 says that we will all stand before the judgment seat of Christ and that each one of us will give an account to God.
What is Christian leadership?	Answer What is Christian leadership? What should a Christian leader be like? There is no finer example for Christian leadership than our Lord Jesus Christ. He declared, “I am the good shepherd. The good shepherd lays down his life for the sheep” (John 10:11\). It is within this verse that we see the perfect description of a Christian leader. He is one who acts as a shepherd to those “sheep” in his care. When Jesus referred to us as “sheep,” He was not speaking in affectionate terms. In truth, sheep rank among the dumbest animals in creation. A stray sheep, still within earshot of the herd, becomes disoriented, confused, frightened, and incapable of finding its way back to the flock. Unable to ward off hungry predators, the stray is perhaps the most helpless of all creatures. Entire herds of sheep are known to have drowned during times of flash flooding even in sight of easily accessible higher ground. Like it or not, when Jesus called us His sheep, He was saying that without a shepherd, we are helpless. The shepherd is one who has several roles in regard to his sheep. He leads, feeds, nurtures, comforts, corrects and protects. The shepherd of the Lord’s flock leads by modeling godliness and righteousness in his own life and encouraging others to follow his example. Of course, our ultimate example—and the One we should follow—is Christ Himself. The Apostle Paul understood this: “Follow my example, as I follow the example of Christ” (1 Corinthians 11:1\). The Christian leader is one who follows Christ and inspires others to follow Him as well. The Christian leader is also a feeder and a nourisher of the sheep, and the ultimate “sheep food” is the Word of God. Just as the shepherd leads his flock to the most lush pasture so they will grow and flourish, so the Christian leader nourishes his flock with the only food which will produce strong, vibrant Christians. The Bible—not psychology or the world’s wisdom—is the only diet that can produce healthy Christians. “Man does not live on bread alone but on every word that comes from the mouth of the LORD” (Deuteronomy 8:3\). The Christian leader also comforts the sheep, binding up their wounds and applying the balm of compassion and love. As the great Shepherd of Israel, the Lord Himself promised to “bind up the injured and strengthen the weak” (Ezekiel 34:16\). As Christians in the world today, we suffer many injuries to our spirits, and we need compassionate leaders who will bear our burdens with us, sympathize with our circumstances, exhibit patience toward us, encourage us in the Word, and bring our concerns before the Father’s throne. Just as the shepherd used his crook to pull a wandering sheep back into the fold, so the Christian leader corrects and disciplines those in his care when they go astray. Without rancor or an overbearing spirit, but with a “spirit of gentleness” (Galatians 6:1\), those in leadership must correct according to scriptural principles. Correction or discipline is never a pleasant experience for either party, but the Christian leader who fails in this area is not exhibiting love for those in his care. “The LORD disciplines those he loves” (Proverbs 3:12\), and the Christian leader must follow His example. The final role of the Christian leader is that of protector. The shepherd who was lax in this area soon found that he regularly lost sheep to the predators who prowled around—and sometimes among—his flock. The predators today are those who try to lure the sheep away with false doctrine, dismissing the Bible as quaint and old fashioned, insufficient, unclear, or unknowable. These lies are spread by those against whom Jesus warned us: “Watch out for false prophets. They come to you in sheep’s clothing, but inwardly they are ferocious wolves” (Matthew 7:15\). Our leaders must protect us from the false teachings of those who would lead us astray from the truth of the Scripture and the fact that Christ alone is the way of salvation: “I am the way, the truth, and the life. No one comes to the Father except through Me” (John 14:6\). A final word on Christian leaders comes from the article “Wanted: A Few Good Shepherds (Must Know How to Wash Feet)” by John MacArthur: “Under the plan God has ordained for the church, leadership is a position of humble, loving service. Church leadership is ministry, not management. Those whom God designates as leaders are called not to be governing monarchs, but humble slaves; not slick celebrities, but laboring servants. Those who would lead God’s people must above all exemplify sacrifice, devotion, submission, and lowliness. Jesus Himself gave us the pattern when He stooped to wash His disciples' feet, a task that was customarily done by the lowest of slaves (John 13\). If the Lord of the universe would do that, no church leader has a right to think of himself as a bigwig.”
What is the Nag Hammadi library?	Answer Nag Hammadi is a town in northern Egypt where a collection of ancient writings was discovered in 1945\. The collection of writings has since been titled the Nag Hammadi library, or the Nag Hammadi scrolls, or the Nag Hammadi codices. The vast majority of the scrolls in the Nag Hammadi library represent the writings of what was/is known as [Christian Gnosticism](Christian-gnosticism.html). The Nag Hammadi library is frequently pointed to as an example of "[lost books of the Bible](lost-books-Bible.html)." According to the conspiracy theory, the early Christians tried to destroy these Gnostic writings because they contained secret teachings about Jesus and Christianity. The Nag Hammadi library was supposedly the result of faithful efforts of Gnostic monks to save the truth about Jesus Christ from the persecution of non\-Gnostic Christians. The Nag Hammadi scrolls include works known as the [Gospel of Truth](Gospel-of-Truth.html), the [Gospel of Philip](gospel-of-Philip.html), the [Apocryphon of John](Apocryphon-of-John.html), the Apocalypse of Adam, and the [Acts of Peter](Acts-of-Peter.html) and the Twelve Apostles. The most famous Nag Hammadi scroll is the only known complete copy of the Gospel of Thomas. So, what are we to make of the Nag Hammadi library? Should some or all of the scrolls be in the Bible? Absolutely not. First, the Nag Hammadi scrolls are forgeries. The apostle Philip did not write the Gospel of Philip. The apostle Peter did not write the Acts of Peter. The Gospel of Thomas was not written by the apostle Thomas. These scrolls were fraudulently written in their names in order to give them legitimacy in the early church. Thankfully, the early church fathers were nearly unanimous in recognizing these Gnostic scrolls as fraudulent forgeries that espouse false doctrines about Jesus Christ, salvation, God, and every other crucial Christian truth. There are countless contradictions between the Nag Hammadi library and the Bible. While the Nag Hammadi library was an exciting find, the only "value" in the Nag Hammadi library is that the scrolls give us insight into what early "heretics" taught and practiced. Recognizing the false doctrine that plagued the early church will help us better to understand it and refute it today.
What are the Gnostic gospels?	Answer The Gnostic gospels are writings by early "Christian" Gnostics. After the first century of Christianity, two primary divisions developed \- the orthodox and the Gnostics. The orthodox Christians held to books we now have in the Bible and to what is today considered orthodox theology. The Gnostic Christians, if they can truly be described as Christians, held a distinctly different view of the Bible, of Jesus Christ, of salvation, and of virtually every other major Christian doctrine. However, they did not have any writings by the Apostles to give legitimacy to their beliefs. That is why and how the Gnostic gospels were created. The Gnostics fraudulently attached the names of famous Christians to their writings, such as the gospel of Thomas, the gospel of Philip, the gospel of Mary, etc. The discovery of the [Nag Hammadi library](Nag-Hammadi.html) in southern Egypt in 1945 represented a major discovery of Gnostic gospels. These Gnostic gospels are often pointed to as supposed "[lost books of the Bible](lost-books-Bible.html)." So, what are we to make of the Gnostic gospels? Should some or all of them be in the Bible? No, they should not. First, as pointed out above, the Gnostic gospels are forgeries, fraudulently written in the names of the Apostles in order to give them a legitimacy in the early church. Thankfully, the early church fathers were nearly unanimous in recognizing the Gnostic gospels as promoting false teachings about virtually every key Christian doctrine. There are countless contradictions between the Gnostic gospels and the true Gospels of Matthew, Mark, Luke, and John. The Gnostic gospels can be a good source for the study of early Christian heresies, but they should be rejected outright as not belonging in the Bible and not representing the genuine Christian faith.
Can a Christian today perform an exorcism?	Answer Exorcism (commanding demons to leave other people) was practiced by various people in the Gospels and the Book of Acts—the disciples as part of Christ’s instructions (Matthew 10\); others using Christ’s name (Mark 9:38\); the children of the Pharisees (Luke 11:18\-19\); Paul (Acts 16\); and certain exorcists (Acts 19:11\-16\). It appears that the purpose of Jesus’ disciples performing exorcisms was to show Christ’s dominion over the demons (Luke 10:17\) and to verify that the disciples were acting in His name and by His authority. It also revealed their faith or lack of faith (Matthew 17:14\-21\). It was obvious that this act of casting out demons was important to the ministry of the disciples. However, it is unclear what part casting out demons actually played in the discipleship process. Interestingly, there seems to be a shift in the latter part of the New Testament regarding demonic warfare. The teaching portions of the New Testament (Romans through Jude) refer to demonic activity, yet do not discuss the actions of casting them out, nor are believers exhorted to do so. We are told to put on the armor to stand against them (Ephesians 6:10\-18\). We are told to resist the devil (James 4:7\), be careful of him (1 Peter 5:8\), and not give him room in our lives (Ephesians 4:27\). However, we are not told how to cast him or his demons out of others, or that we should even consider doing so. The book of Ephesians gives clear instructions on how we are to have victory in our lives in the battle against the forces of evil. The first step is placing our faith in Christ (2:8\-9\), which breaks the rule of “the prince of the power of the air” (2:2\). We are then to choose, again by God’s grace, to put off ungodly habits and to put on godly habits (4:17\-24\). This does not involve casting out demons, but rather renewing our minds (4:23\). After several practical instructions on how to obey God as His children, we are reminded that there is a spiritual battle. It is fought with certain armor that allows us to stand against—not cast out—the trickery of the demonic world (6:10\). We stand with truth, righteousness, the gospel, faith, salvation, the Word of God, and prayer (6:10\-18\). It appears that as the Word of God was completed, the Christians had more weapons with which to battle the spirit world than the early Christians did. The role of casting out demons was replaced, for the most part, with evangelism and discipleship through the Word of God. Since the methods of spiritual warfare in the New Testament do not involve casting out demons, it is difficult to determine instructions on how to do such a thing. If necessary at all, it seems that it is through exposing the individual to the truth of the Word of God and the name of Jesus Christ.
What is Messianic Judaism?	Answer Messianic Judaism is the term given to the belief system of Jewish people who believe and have accepted Yeshua (the Hebrew name for Jesus) of Nazareth as the promised Messiah of the Hebrew Scriptures. These Jewish people do not stop being Jewish, but they continue to remain strong in their Jewish identity, lifestyle and culture, while following Yeshua as He is revealed in the Brit Chadashah, the New Covenant. Many Messianic Jews refer to themselves as “completed Jews,” since they believe that their faith in the God of Israel has been “completed” or fulfilled in Yeshua. In reality, Messianic Judaism began 2,000 years ago. Yeshua Himself was an observant Jew, most of the apostles and writers of the New Covenant were Jewish, and the vast majority of the early believers in Yeshua were also Jewish (see Acts chapter 2\). Traditional rabbinical Judaism today does not believe that Yeshua is the Jewish Messiah. Observant Jews are still waiting faithfully in accordance with the Rambam’s ([Rabbi Moses Maimonides](Maimonides.html), 1134\-1204\) “Thirteen Principles of Jewish Faith,” which states in Principle 12, “I believe with perfect faith in the coming of the Messiah. However long it takes, I will await His coming every day.” Most secular Jews do not believe in the physical coming of a personal Messiah, but some still look forward to a general Messianic concept or Messianic Age. Today, it is estimated that there are over 350,000 Messianic Jews in the world, and the numbers are growing all the time. Messianic synagogues have also become very popular, and recent estimates number more than 200 congregations in the U.S. There are also many Messianic congregations in Israel and around the world. Messianic Jews continue to celebrate the Jewish festivals and feast days as prescribed in the Hebrew Scriptures (i.e., [Feast of Weeks](Feast-of-Weeks.html), [Feast of Tabernacles](Feast-of-Tabernacles.html), etc.), but their observances are meant to demonstrate how Yeshua has already fulfilled these Holy Days. Most Messianic Jews, if they celebrate Easter, remove the pagan influences and celebrate only what is given in the Bible—viz., the [Passover](what-is-Passover.html). Jews who now follow Yeshua the Messiah understand that everything given in the Old Covenant was a “mere shadow” of the better things to come in the New.
Christian communication - what are the keys?	Answer The art of Christian communication covers many aspects of the relationship between born\-again believers and our relationships with the world at large. There are in the New Testament what are called the "one another commands." These commands, when followed, are a source of correct Christian communication. The commands could be looked at as God’s code of conduct for Christian relationships. However, we do not naturally do the things that are commanded in the "one another’s." Christian communication is a skill we must choose to learn by submitting to the Word of God and by applying it to our lives. The following is a list of some of the “one another” commands found in the New Testament related to Christian communication: Love one another \- John 13:34 \& John 15:12,17\. Forgive one another \- Ephesians 4:32 \& Colossians 3:13\. Be servants to one another \- Galatians 5:13\. Show hospitality to one another \- 1 Peter 4:7\-10\. Pray for one another \- James 5:16\. Build up (edify) one another \- Romans 14:19, 1 Thessalonians 5:11\. Greet one another \- Romans 16:16, 1 Peter 5:14\. Forbear one another \- Ephesians. 4:1\-2 \& Colossians 3:13\-14\. Do not judge one another \- Romans 14:13\. Do not speak evil of one another \- James 4:11\. Do not murmur against one another \- James 5:9\. Do not bite and devour one another \- Galatians 5:15\. Do not provoke and envy one another \- Galatians 5:26\. Have the same care for one another \- 1 Corinthians 12:25\-26\. Receive one another \- Romans 15:7\. Teach one another \- Colossians 3:16\. Admonish (counsel) one another \- Romans 15:14 \& Colossians 3:16\. Submit to one another \- Ephesians 5:21\-22\. Confess your sins to one another \- James 5:16\. Do not lie to one another \- Colossians 3:9\. Be kind to one another \- Ephesians 4:32\. Comfort one another \- 1 Thessalonians 4:18, 5:11\. Every Scripture reference in this list begins and ends with the first one. "A new command I give you: Love one another” (John 13:34\). The love of Christ is the catalyst for our Christian communication with each other in our marriages and indeed in all our relationships. It is very interesting to note that the word communication can refer not only to our interpersonal relationships but also our whole manner of life, and these commands are a correct guide to walking as believers. As we comport ourselves according to the “one another” commands, we are "doers of the word and not just hearers" (James 1:22\), and we communicate to the world around us that we are children of our Father.
What is the Didache?	Answer The word Didache comes from the Greek word related to doctrine, didactic, teaching, etc. The Didache is a controversial instruction book, the date of writing of which has been much debated. Currently, the Didache, a non\-canonical book, is believed to have been written between A.D. 70 and A.D. 100\. It is claimed to be the work of the twelve Apostles. The Greek “Apostolic Constitutions” has many references to the Didache, with additional Scriptures added. The Didache seems to have been a sort of church manual for primitive Christians, probably in rural areas dependent mostly on itinerant ministers. It was revised over time into varying forms at various places. Several writings and lists from the beginning of the fourth century refer to a writing known as the “Teaching” or “Teachings” of the Apostles. However, it is not proved that this is in reference to the Didache. The present version of the ancient Didache is a reliable guide to help understand the conduct code of the early Christian community. The Didache deals with the roads to life and death. According to the Didache, the path of life teaches to love only one God, love your neighbor as yourself, and a form of what we now know as the Golden Rule. Various teachings deal with seeing God as all\-powerful, seeking Him day and night, not doubting whether His Word is true, keeping the commandments of God, confessing our sins, and coming into prayer with a clear conscience. This is seen as the path of life. According to the Didache, the road to death is evil and is taken by those who persecute the good, not knowing the reward of righteousness. What is found on the path to death in the Didache is listed in Revelation 22:15\. Again we are reminded of false teachers, and it is stressed that the teachings should be of the true gospel. Tempting and disputing any prophet who is speaking in the Spirit shall not be forgiven, says the Didache. Any prophet who is an approved minister but does not teach others shall face God’s judgment. The creation of man will end in a fiery trial of proof, and many shall perish. The sign of Jesus Christ’s appearing will come, then the sound of the Trumpet, and then the resurrection of the dead. “Then shall the world behold the Lord coming on the clouds of Heaven.”
What was the sin of Sodom and Gomorrah?	Answer The biblical account of Sodom and Gomorrah is recorded in Genesis. Genesis 18 records the Lord and two angels coming to speak with Abraham. The Lord informed Abraham that “the outcry against Sodom and Gomorrah is so great and their sin so grievous” (Genesis 18:20\). Verses 22–33 record Abraham [pleading with the Lord](Abraham-Sodom-Gomorrah.html) to have mercy on Sodom and Gomorrah because of the righteous people who might be there. Abraham’s nephew, Lot, and his family lived in Sodom. Genesis 19 records the two angels, disguised as human men, visiting Sodom and Gomorrah. [Lot](Lot-in-the-Bible.html) met the angels in the city square and urged them to stay at his house. The angels agreed. The Bible then reveals the sin lurking in the Sodomites’ hearts: “Before they had gone to bed, all the men from every part of the city of Sodom—both young and old—surrounded the house. They called to Lot, ‘Where are the men who came to you tonight? Bring them out to us so that we can have sex with them’” (Genesis 19:4–5\). The angels proceeded to blind the men surrounding the house and urge Lot and his family to flee the city. The wrath of God was about to fall. Lot and his family fled the city, and then “the Lord rained down burning sulfur on Sodom and Gomorrah—from the Lord out of the heavens. Thus he overthrew those cities and the entire plain, including all those living in the cities” (Genesis 19:24\). What was the sin of Sodom and Gomorrah? According to Genesis 19, the sin involved [homosexuality](homosexuality-Bible.html). The very name of that ancient city has given us the term sodomy, in the sense of “copulation between two men, whether consensual or forced.” Clearly, homosexuality was part of why God destroyed the two cities. The men of Sodom and Gomorrah wanted to perform homosexual acts on what they thought were two men. This is not to say that homosexuality was the only reason why God destroyed Sodom and Gomorrah. Ezekiel 16:49–50 gives some more insight: “Now this was the sin of your sister Sodom: She and her daughters were arrogant, overfed and unconcerned; they did not help the poor and needy. They were haughty and did detestable things before me.” So, the sins of Sodom included pride, apathy, complacency, idleness, and unconcern for the underprivileged. Ezekiel 16:50 adds that a sin of Sodom was that they did “detestable things.” The Hebrew word translated “detestable” refers to something that is morally disgusting. It is the same word used in Leviticus 18:22, where homosexuality is an “abomination.” Jude 1:7 also weighs in: “Sodom and Gomorrah and the surrounding towns gave themselves up to sexual immorality and perversion.” So, again, while homosexuality was not the only sin of Sodom and Gomorrah, it does appear to be the primary reason for the destruction of those cities. Those who attempt to explain away the biblical condemnations of homosexuality claim that the sin of Sodom and Gomorrah was inhospitality. That’s one of the sins—the men of Sodom and Gomorrah were certainly being inhospitable. There is probably nothing more inhospitable than homosexual gang rape. But to say God destroyed two cities and all their inhabitants simply for being inhospitable ignores some obvious details of the story. Sodom and Gomorrah were guilty of many other sins, but homosexuality was the principal reason God poured fiery sulfur on the cities, completely destroying them and all of their inhabitants. To this day, the area where Sodom and Gomorrah were located remains a desolate wasteland. Sodom and Gomorrah serve as a powerful example of how God feels about sin in general and homosexuality specifically.
What is the Sermon on the Mount?	Answer The Sermon on the Mount is the sermon that Jesus gave in Matthew chapters 5\-7\. Matthew 5:1\-2 is the reason it is known as the Sermon on the Mount: "Now when He saw the crowds, He went up on a mountainside and sat down. His disciples came to Him, and He began to teach them..." The Sermon on the Mount is the most famous sermon Jesus ever gave, perhaps the most famous sermon ever given by anyone. The Sermon on the Mount covers several different topics. It is not the purpose of this article to comment on every section, but rather to give a brief summary of what it contains. If we were to summarize the Sermon on the Mount in a single sentence, it would be something like this: How to live a life that is dedicated to and pleasing to God, free from hypocrisy, full of love and grace, full of wisdom and discernment. Matthew 5:3\-12 \- The Beatitudes Matthew 5:13\-16 \- Salt and Light Matthew 5:17\-20 \- Jesus fulfilled the Law Matthew 5:21\-26 \- Anger and Murder Matthew 5:27\-30 \- Lust and Adultery Matthew 5:31\-32 \- Divorce and Remarriage Matthew 5:33\-37 \- Oaths Matthew 5:38\-42 \- Eye for an Eye Matthew 5:43\-48 \- Love your enemies Matthew 6:1\-4 \- Give to the Needy Matthew 6:5\-15 \- How to Pray Matthew 6:16\-18 \- How to Fast Matthew 6:19\-24 \- Treasures in Heaven Matthew 6:25\-34 \- Do not worry Matthew 7:1\-6 \- Do not judge hypocritically Matthew 7:7\-12 \- Ask, Seek, Knock Matthew 7:13\-14 \- The Narrow Gate Matthew 7:15\-23 \- False Prophets Matthew 7:24\-27 \- The Wise Builder Matthew 7:28\-29 concludes the Sermon on the Mount with the following statement: "When Jesus had finished saying these things, the crowds were amazed at His teaching, because He taught as one who had authority, and not as their teachers of the law." May we all continue to be amazed at His teaching and follow the principles that He taught in the Sermon on the Mount!
What is theophostic counseling, and is it biblical?	Answer The word “theophostic” comes from two Greek words which mean “God” and “light.” Theophostic counseling is essentially “God bringing to light the truth.” Theophostic counseling was originally developed by Dr. Ed Smith. The primary theory behind theophostic counseling is that many issues that require counseling, such as depression and anger, are based on falsehoods that a person believes based on comments made about them by others, errant teachings, and/or bad experiences in life. The goal of theophostic counseling is to lead a person to Jesus for healing and allow Him to reveal the truth to the suffering person. Examples of this would be a young man who believes he was at fault for his parents’ divorce, or a woman who experiences constant shame as a result of a sexual act she feels God will not forgive her of. Theophostic counseling seeks to reveal the lies and expose them to the truth that we are not responsible for the sinful actions of others and that God can and will forgive us and cleanse us of all of our sins. Is theophostic counseling biblical? As seen in the paragraph above, there is some truth in theophostic counseling. Many people do believe lies about painful events in their lives. These lies can cause pain, depression, and unbiblical beliefs about God, forgiveness, and salvation. Exposing these lies to the truth of God’s Word and the love and grace of Jesus will bring spiritual and emotional healing. In this sense, yes, some aspects of theophostic counseling are biblically based. At the same time, when seeking any form of counseling, we must be wise and discerning (James 1:5\). While some who practice theophostic counseling may be godly Christian men and women with a genuine love for the Lord and His Word, this cannot be said universally for all who claim to use theophostic counseling. Not every emotional problem is the result of a lie. Not every traumatic event needs to be brought up and dealt with for a person to experience the love of God and the joy of knowing Him. Some theophostic counselors delve far too deeply into the arena of unbiblical psychology, such as repressed memory therapy. As with any form of “Christian counseling,” there is a huge difference between counseling according to the teachings of the Bible and counseling using ungodly psychology while attaching Scripture references here and there. For a further explanation of this truth, please read the following article: [Psychology and Biblical counseling](psychology-Biblical-counseling.html). In all areas of life, Christians must be wise and discerning when seeking counsel. We should not accept what any counselor says without first comparing it with Scripture (2 Timothy 3:16\-17\) and bathing it in prayer (Philippians 4:6\-8\). Some aspects of theophostic counseling can bring spiritual healing, if they are used biblically. But theophostic counseling can be a great evil if it is detached from a solid biblical basis. Before considering theophostic counseling, we strongly recommend thoroughly researching the issue and thoroughly examining the counselor to see how he/she uses the Bible in his/her counseling methods.
Is the pope, or the next pope, the antichrist?	Answer There are many speculations about the identity of the [Antichrist](what-is-the-antichrist.html)—the uniquely evil, end\-times world leader. One of the most frequent “victims” of this speculation is the Pope of the Roman Catholic Church. In the days of the Protestant Reformation, Martin Luther and some of the other Reformers were convinced that the Pope of that time was the Antichrist. Popes John Paul II and Benedict XVI were commonly identified as the Antichrist. The current Pope, Francis I, will likely be an equally popular target. Why is this? Is there anything in the Bible that would indicate that a Pope will be the Antichrist? The speculation about the Pope possibly being the Antichrist revolves primarily around Revelation 17:9\. Describing the evil end\-times system symbolized by a woman riding a beast, Revelation 17:9 declares, “This calls for a mind with wisdom. The seven heads are seven hills on which the woman sits.” In ancient times, the city of Rome was known as “the city on seven hills” because there are seven prominent hills that surround the city. So, the thinking goes, we can know that it is somehow connected with Rome. So, if the evil end\-times system is somehow associated with Rome – it does not take much thought to see a potential connection with the Roman Catholic Church, which is centered in Rome. Numerous passages in the Bible describe an “Antichrist” who will lead the anti\-Christ movement in the end times (Daniel 9:27; 2 Thessalonians 2:3\-4; Revelation 13:5\-8\). So, if the end\-times evil world system is centered in Rome and led by an individual – the Pope is a likely candidate. However, many Bible commentators say the woman cannot be the Catholic Church and the seven hills cannot refer to Rome. They cite the fact that Revelation 17\-18 clearly identifies the woman riding the beast as the city of Babylon. (The ancient city of Babylon was located near modern day Baghdad.) In addition, verse 10 plainly states that the seven hills symbolize seven kings, five of which “have fallen, one is and one is to come.” Clearly, this cannot refer to the seven hills of Rome. Rather, this is a reference to seven world empires ruled by the seven kings. At the time of the Revelation, five world empires had come and gone—Egypt, Assyria, Babylon, Medo\-Persia and Greece—one (Rome) existed, and one (Antichrist’s world empire) had not yet come. Whoever the Antichrist turns out to be, the important thing is to be warned of his coming and learn to recognize him and all who possess his spirit. First John 4:2\-3 tells us how to identify the spirit of Antichrist: "By this you know the Spirit of God: Every spirit that confesses that Jesus Christ has come in the flesh is of God, and every spirit that does not confess that Jesus Christ has come in the flesh is not of God" (NKJV). The current Pope, Francis I, acknowledges Jesus as being from God and Jesus as coming in the flesh (see 1 John 4:2\). While we disagree with Pope Francis I on numerous areas of Catholic doctrine, his view of the Person of Jesus Christ is biblical. Therefore, it’s hard to believe that Pope Francis I is the Antichrist. While we believe it is possible for a Pope to be the Antichrist, the Bible does not give specific enough information to be dogmatic. A future Pope very well may be the Antichrist, or perhaps the Antichrist’s false prophet (Revelation 13:11\-17\). If so, this future Pope will be clearly identified by a denial of Jesus as coming in the flesh.
Why did Noah curse Canaan instead of Ham?	Answer The unbiblical idea that Noah cursed Ham, and thereby all of Ham’s descendants, was used to justify the African slave trade, and is still used by some today to justify racism, prejudice, and discrimination against people of color. Let it be clearly said. Noah did not curse Ham. Noah did not curse all of Ham’s descendants. Rather, Noah only cursed Canaan, one of Ham’s sons, and through Canaan, all of Canaan’s descendants. Why and to what end? Please continue reading. What is abundantly clear, however, is that this account in Genesis 9 regarding Noah, Ham, and Canaan does not, in any way, support slavery or racism in any form. After the flood, “God blessed [Noah](life-Noah.html) and his sons, saying to them, ‘Be fruitful and increase in number and fill the earth’” (Genesis 9:1\). The men and their wives, under God’s blessing, began to do just that. Sometime later, Scripture relates an unhappy episode in Noah’s life involving Noah and [his three sons](https://www.gotquestions.org/Shem-Ham-Japheth.html). In the fallout of that incident, Noah’s grandson Canaan is said to be “cursed” (Genesis 9:25\). It all started when Noah planted a vineyard and used the grapes to make wine. He drank the wine, [became drunk](is-getting-drunk-a-sin.html), and shamefully lay naked in his tent (Genesis 9:20–21\). Noah’s youngest son [Ham](Ham-in-the-Bible.html), identified as “the father of Canaan” in verse 22, saw his father’s condition and the fact that Noah was naked in his tent. Rather than keep the matter quiet or attempt to help his father, Ham told his two brothers the salacious news (Genesis 9:22\). Ham’s response to his father’s sin shows somewhat of Ham’s character and disrespect for his father. [Shem](Shem-in-the-Bible.html) and [Japheth](Japheth-in-the-Bible.html) acted more nobly. They “took a garment and laid it across their shoulders; then they walked in backward and covered their father’s naked body. Their faces were turned the other way so that they would not see their father naked” (Genesis 9:23\). Later, Noah sobered up. He made some inquiries and “found out what his youngest son had done to him” (Genesis 9:24\). This wording suggests that Ham did more than just see Noah’s nakedness. He did something, but just what is unknown. It’s useless to speculate. In any case, upon hearing the facts, Noah said something surprising: “Cursed be Canaan! The lowest of slaves will he be to his brothers” (Genesis 9:25\). He also praised the Lord at that time and pronounced a patriarchal, prophetic blessing on Shem and Japheth (verses 26–27\). Twice more in that blessing, Noah declared that Canaan would be a slave to Shem and Japheth. Of note is the fact that Noah did not curse Ham. The curse is pronounced on Canaan, Ham’s son, but nowhere does Noah directly curse Ham. It is significant, though, that the other two of Noah’s sons receive a blessing, but Ham does not. That omission resulted in the [patriarchal blessing](fathers-blessing.html) passing Ham by. This was no doubt intentional, given Ham’s behavior. So, why did Noah curse Canaan when it was clearly Ham who acted inappropriately? Several theories have been put forward: • There is an ellipsis in the text. When Genesis 9 speaks of Canaan, it is really “the father of Canaan” that is meant—the words the father of being understood. This theory relies on an insupportable assumption about the text. • Canaan and Ham were both involved in the sin against Noah. This means that Canaan was present when Ham observed Noah’s nakedness. This theory adds to Scripture, however; the text never mentions Canaan’s whereabouts, but it does specify that it was Ham, Noah’s youngest son, who “had done \[something] to him” (Genesis 9:24\). • Ham had been blessed by God (Genesis 9:1\), and Noah refused to curse someone whom the Lord had blessed. In the same way, the prophet Balaam could not curse the Israelites. God had told [Balaam](Balaam-in-the-Bible.html), “You must not put a curse on those people, because they are blessed” (Numbers 22:12; cf. Numbers 23:20\). So, Noah pronounces a curse on some of Ham’s descendants. Ham’s sin against his father brought a punishment through his son. Not all of Ham’s descendants were cursed; only those through Canaan. It’s possible that Canaan was chosen to bear the imprecation because he was already showing evidence that he shared his father’s character. • The “curse” on Canaan is more of a prophecy. Noah learned of Ham’s sin and gave him the bad news that one line of his posterity would suffer. As a prophet of God, Noah foresaw that the [Canaanites](Canaanites.html), in their wickedness, would deserve their fate (see Leviticus 18 for a list of future Canaanite sins). Ham’s punishment was to lack a fatherly blessing and to know that he was the ancestor of a doomed people group. In Genesis 10, the descendants of Canaan are listed. They include the Sidonians, the Hittites, the Jebusites, the Amorites, and the inhabitants of Sodom and Gomorrah (Genesis 10:15–19\). Noah’s curse/prophecy came true during the time of Joshua. The Canaanites, descendants of Ham, were conquered by the Israelites, descendants of Shem. True to God’s Word, some of the Canaanites became slaves (Joshua 9:27; 17:12–13\). The inclusion of this sordid incident in the life of Noah is interesting. Out of all that Noah did after the flood, why is this episode the only one recorded? The answer lies in the events surrounding the writing of Genesis. Moses, the author of Genesis, was leading the Israelites toward the [land of Canaan](land-of-Canaan.html) to take possession of it. The story of how Canaan came to be cursed was one justification of the conquest. God had pronounced doom upon these people long ago, and it was time for that prophecy to be fulfilled.
What occurred at the Council of Nicea?	Answer The Council of Nicea took place in AD 325 by order of the Roman Emperor Caesar Flavius Constantine. Nicea was located in Asia Minor, east of Constantinople. At the Council of Nicea, Emperor Constantine presided over a group of church bishops and other leaders with the purpose of defining the nature of God for all of Christianity and eliminating confusion, controversy, and contention within the church. The Council of Nicea overwhelmingly affirmed the deity and eternality of Jesus Christ and defined the relationship between the Father and the Son as “of one substance.” It also affirmed the Trinity—the Father, Son, and Holy Spirit were listed as three co\-equal and co\-eternal Persons. Constantine, who claimed conversion to Christianity, called for a meeting of bishops to be held in Nicea to resolve some escalating controversies among the church leadership. The issues being debated included the nature of Jesus Christ, the proper date to celebrate Easter, and other matters. The failing Roman Empire, now under Constantine’s rule, could not withstand the division caused by years of hard\-fought, “out of hand” arguing over doctrinal differences. The emperor saw the quarrels within the church not only as a threat to Christianity but as a threat to society as well. Therefore, at the Council of Nicea, Constantine encouraged the church leaders to settle their internal disagreements and become Christlike agents who could bring new life to a troubled empire. Constantine felt “called” to use his authority to help bring about unity, peace, and love within the church. The main theological issue had always been about Christ. Since the end of the apostolic age, Christians had begun debating these questions: Who is the Christ? Is He more divine than human or more human than divine? Was Jesus created or begotten? Being the Son of God, is He co\-equal and co\-eternal with the Father, or is He lower in status than the Father? Is the Father the one true God, or are the Father, Son, and Spirit the one true God? A priest named [Arius](arianism.html) presented his argument that Jesus Christ was not an eternal being, that He was created at a certain point in time by the Father. Bishops such as Alexander and the deacon [Athanasius](Athanasius.html) argued the opposite position: that Jesus Christ is eternal, just like the Father is. It was an argument pitting trinitarianism against [monarchianism](Modalistic-Monarchianism.html). Constantine prodded the 300 bishops in the council to make a decision by majority vote defining who Jesus Christ is. The statement of doctrine they produced was one that all of Christianity would follow and obey, called the “Nicene Creed.” This creed was upheld by the church and enforced by the Emperor. The bishops at Nicea voted to make the full deity of Christ the accepted position of the church. The Council of Nicea upheld the doctrine of Christ’s true divinity, rejecting Arius’s heresy. The council did not invent this doctrine. Rather, it only recognized what the Bible already taught. The New Testament teaches that Jesus the Messiah should be worshiped, which is to say He is co\-equal with God. The New Testament forbids the worship of angels (Colossians 2:18; Revelation 22:8, 9\) but commands worship of Jesus. The apostle Paul tells us that “in Christ all the fullness of the Deity lives in bodily form” (Colossians 2:9; 1:19\). Paul declares Jesus as Lord and the One to whom a person must pray for salvation (Romans 10:9\-13; cf. Joel 2:32\). “Jesus is God over all” (Romans 9:5\) and our God and Savior (Titus 2:13\). Faith in Jesus’ deity is basic to Paul’s theology. John’s Gospel declares Jesus to be the divine, eternal Logos, the agent of creation and source of life and light (John 1:1\-5,9\); "the Way, the Truth, and the Life" (John 14:6\); our advocate with the Father (1 John 2:1\-2\); the Sovereign (Revelation 1:5\); and the Son of God from the beginning to the end (Revelation 22:13\). The author of Hebrews reveals the deity of Jesus through His perfection as the most high priest (Hebrews 1; Hebrews 7:1\-3\). The divine\-human Savior is the Christian’s object of faith, hope, and love. The Council of Nicea did not invent the doctrine of the deity of Christ. Rather, the Council of Nicea affirmed the apostles’ teaching of who Christ is—the one true God and the Second Person of the Trinity, with the Father and the Holy Spirit.
Are the ideas of Jesus and Christianity borrowed from Mithra and Zoroastrianism?	Answer Did Judaism and Christianity borrow the Messiah, the resurrection, and final judgment from [Zoroastrianism](Zoroastrianism.html) / [Mithra](Mithraism.html)? Many doctrines of the Christian faith have parallels in Zoroastrianism, e.g., the virgin birth, the son of God, and resurrection. Some scholars say that Zarathustra (a.k.a. Zoroaster) lived around 600–500 BC. If that is the case, David, Isaiah, and Jeremiah (all of whom mention the Messiah, the resurrection and the final judgment in their writings), lived and wrote before Zarathustra. Some scholars say that Zoroaster lived sometime between 1500 and 1200 BC. If that is the case, the case for Christianity borrowing from Zoroastrianism would be stronger, but the fact is we don’t know when Zarathustra lived (hence the disagreement among scholars), and so this argument is speculative at best. The Greek historian Herodotus (5th century BC) doesn’t mention Zoroaster in his treatise on the Medo\-Persian religions, though Plato, who was born roughly around the time Herodotus died, does mention him in his Alcibiades (see Wikipedia’s entry on Zoroaster;http://en.wikipedia.org/wiki/Zoroaster). But establishing when Zarathustra lived is only the first step. Next, we have to establish what he actually taught (as opposed to what modern Zoroastrianism claims he taught). The only source for Zarathustra’s teachings is the Avesta, and the oldest copies we have of the Avesta date from the 13th century AD. The late date for this collection of writings lends no support whatsoever to the idea that Christians borrowed from Zoroastrianism (the oldest copies of the Jewish Scriptures that we have today date centuries before Christ, and the oldest complete manuscripts of the Christian Scriptures we have date from the 4th century AD). This looks to be another case of skeptics citing a pre\-Christian religion, assuming that the post\-Christian form of the religion (which we know about) has remained faithful to the pre\-Christian form of the religion (which we know nothing about) and speculating that the similarities between the religion and Christianity are due to Christianity borrowing from the religion in question. It’s a philosophical argument without solid evidence to back it up. Have we any good reason not to suppose that it was Zoroastrianism which borrowed from Christianity and not vice versa? We know that Zoroastrianism borrowed freely from the polytheistic faiths of the region in which it became popular. Mithra, for example, was a Persian god who found a prominent role in Zoroastrianism. Mithra’s Hindu counterpart is the god Mitra. All philosophical arguments aside, we know that Jesus Christ was a real historical figure, that He fulfilled numerous specific prophecies written and preserved hundreds of years before His life, that He died on a cross, and that He was reported to have risen from the dead and interacted with men and women who were willing to suffer horribly and die for this testimony.
How should Christians stand up for their faith in such an anti-Christian world?	Answer As Christians, the two things we can do to stand up for Christ are to live according to His Word and grow our own knowledge of Him. Christ said, “Let your light shine before men…” (Matthew 5:16\). This means that we should live and act in a way that supports the gospel. We should also arm ourselves with knowledge, both of the gospel (Ephesians 6:10\-17\) and of the world around us. First Peter 3:15 says, “But in your hearts set apart Christ as Lord. Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect.” All we can do is live and teach as Christ would and let Him take care of the rest. Critics of Christianity have become more vocal recently. This is partly because there are many people who do not believe in God or understand the truth about Him at all. Yet the apparent increase of anti\-Christians is also due to perception. As with many topics, those who truly despise Christianity are the loudest and most vocal of the non\-believers. The vast majority of those who do not believe don’t care enough to bother believers. The few angry, vocal, bitter unbelievers make enough noise to seem more numerous than they are. The typical insult from the non\-religious crowd is to refer to believers as “ignorant,” “stupid,” “brainwashed,” or to otherwise suggest that those who have faith are less intelligent than those who do not. When a Christian stands up intelligently for his faith, the terms change to “bigot,” “extremist,” or “zealot.” When people who know that the believer is kind and loving hear this, the atheist starts to look like the fool that he or she is (Psalm 53:1\). Most non\-believers have no personal reason to see Christians negatively, but they sometimes hear so much from the loud anti\-Christians that they just assume it is so. They need examples of Christ\-like living to see the truth. Of course, when someone claiming to be a Christian says or does something that is not Christ\-like, the angry, loud crowd is there to identify him as a typical religious hypocrite. This is something we have been warned to expect (Romans 1:28\-30; Matthew 5:11\). The best thing to do is to cite a passage of the Bible that speaks against what the person did, and remind the atheists that just because a person says he is a Christian, and even if he thinks he is a Christian, that does not mean that he is. Matthew 7:16,20 tell us that true Christians will be known by their actions, not merely by their profession. And remind critics that absolutely no one lives without sinning at all (Romans 3:23\). An important thing to remember is that no one, no matter how persuasive, can force anyone to believe anything he doesn’t want to believe. No matter what the evidence, no matter what the argument, people will believe what they want to believe (Luke 12:54\-56\). Conviction is not a Christian’s job. The Holy Spirit convicts people (John 14:16\-17\), and they choose whether or not to believe. What we can do is present ourselves in a way that is as Christ\-like as possible. It is sad that there are many atheists who have read the entire Bible looking for ammunition against Christians, and that there are many Christians who have hardly read the Bible at all. It’s hard for the angry crowd to accuse a Christian of being a hateful, cruel bigot when that person demonstrates a life of kindness, humility, and compassion. When a Christian can discuss, debate, or debunk secular arguments accurately, the label of “ignorant” no longer fits. A Christian who has read the secular arguments and can politely expose their flaws helps to deflate the stereotypes advanced by atheists. Knowledge is the weapon, and it is invincible when we let Christ direct us in how to use it.
What is post-modern Christianity?	Answer Post\-modern Christianity is just as difficult to lock down in a concise definition as post\-modernism itself. What started in the 1950s in architecture as a reaction to modernist thought and style was soon adopted by the art and literary world in the 1970s and 1980s. The Church didn’t really feel this effect until the 1990s. This reaction was a dissolution of "cold, hard fact" in favor of "warm, fuzzy subjectivity." Think of anything considered post\-modern, then stick Christianity into that context and you have a glimpse of what post\-modern Christianity is. Post\-modern Christianity falls into line with basic post\-modernist thinking. It is about experience over reason, subjectivity over objectivity, spirituality over religion, images over words, outward over inward. Are these things good? Sure. Are these things bad? Sure. It all depends on how far from biblical truth each reaction against modernity takes one’s faith. This, of course, is up to each believer. However, when groups form under such thinking, theology and doctrine tend to lean more towards liberalism. For example, because experience is valued more highly than reason, truth becomes relative. This opens up all kinds of problems, as this lessens the standard that the Bible contains absolute truth, and even disqualifies biblical truth as being absolute in many cases. If the Bible is not our source for absolute truth, and personal experience is allowed to define and interpret what truth actually is, a saving faith in Jesus Christ is rendered meaningless. There will always be "paradigm shifts" in thinking as long as mankind inhabits this present earth, because mankind constantly seeks to better itself in knowledge and stature. Challenges to our way of thinking are good, as they cause us to grow, to learn, and to understand. This is the principle of Romans 12:2 at work, of our minds being transformed. Yet, we need to be ever mindful of Acts 17:11 and be like the Bereans, weighing every new teaching, every new thought, against Scripture. We don’t let our experiences interpret Scripture for us, but as we change and conform ourselves to Christ, we interpret our experiences according to Scripture. Unfortunately, this is not what is happening in circles espousing post\-modern Christianity.
Why did God give us four Gospels?	Answer Here are some reasons why God gave four Gospels instead of just one: 1\) To give a more complete picture of Christ. While the entire Bible is inspired by God (2 Timothy 3:16\), He used human authors with different backgrounds and personalities to accomplish His purposes through their writing. Each of the gospel authors had a distinct purpose behind his gospel and in carrying out those purposes, each emphasized different aspects of the person and ministry of Jesus Christ. Matthew was writing to a Hebrew audience, and one of his purposes was to show from Jesus’ genealogy and fulfillment of Old Testament prophecies that He was the long\-expected Messiah, and thus should be believed in. Matthew’s emphasis is that Jesus is the promised King, the “Son of David,” who would forever sit upon the throne of Israel (Matthew 9:27; 21:9\). Mark, a cousin of Barnabas (Colossians 4:10\), was an eyewitness to the events in the life of Christ as well as being a friend of the apostle Peter. Mark wrote for a Gentile audience, as is brought out by his not including things important to Jewish readers (genealogies, Christ’s controversies with Jewish leaders of His day, frequent references to the Old Testament, etc.). Mark emphasizes Christ as the suffering Servant, the One who came not to be served, but to serve and give His life a ransom for many (Mark 10:45\). Luke, the “beloved physician” (Colossians 4:14 KJV), evangelist, and companion of the apostle Paul, wrote both the gospel of Luke and the Acts of the apostles. Luke is the only Gentile author of the New Testament. He has long been accepted as a diligent master historian by those who have used his writings in genealogical and historical studies. As a historian, he states that it is his intent to write down an orderly account of the life of Christ based on the reports of those who were eyewitnesses (Luke 1:1\-4\). Because he specifically wrote for the benefit of Theophilus, apparently a Gentile of some stature, his gospel was composed with a Gentile audience in mind, and his intent is to show that a Christian’s faith is based upon historically reliable and verifiable events. Luke often refers to Christ as the “Son of Man,” emphasizing His humanity, and he shares many details that are not found in the other gospel accounts. The gospel of John, written by John the apostle, is distinct from the other three Gospels and contains much theological content in regard to the person of Christ and the meaning of faith. Matthew, Mark, and Luke are referred to as the “Synoptic Gospels” because of their similar styles and content and because they give a synopsis of the life of Christ. The gospel of John begins not with Jesus’ birth or earthly ministry but with the activity and characteristics of the Son of God before He became man (John 1:14\). The gospel of John emphasizes the deity of Christ, as is seen in his use of such phrases as “the Word was God” (John 1:1\), “the Savior of the World” (John 4:42\), the “Son of God” (used repeatedly), and “Lord and...God” (John 20:28\). In John’s gospel, Jesus also affirms His deity with several “I Am” statements; most notable among them is John 8:58, in which He states that “...before Abraham was, I Am” (compare to Exodus 3:13\-14\). But John also emphasizes the fact of Jesus’ humanity, desiring to show the error of a religious sect of his day, the Gnostics, who did not believe in Christ’s humanity. John’s gospel spells out his overall purpose for writing: “Jesus did many other miraculous signs in the presence of his disciples, which are not recorded in this book. But these are written that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name” (John 20:30\-31\). Thus, in having four distinct and yet equally accurate accounts of Christ, different aspects of His person and ministry are revealed. Each account becomes like a different\-colored thread in a tapestry woven together to form a more complete picture of this One who is beyond description. And while we will never fully understand everything about Jesus Christ (John 20:30\), through the four Gospels we can know enough of Him to appreciate who He is and what He has done for us so that we may have life through faith in Him. 2\) To enable us to objectively verify the truthfulness of their accounts. The Bible, from earliest times, states that judgment in a court of law was not to be made against a person based on the testimony of a single eyewitness but that two or three as a minimum number were required (Deuteronomy 19:15\). Even so, having different accounts of the person and earthly ministry of Jesus Christ enables us to assess the accuracy of the information we have concerning Him. Simon Greenleaf, a well\-known and accepted authority on what constitutes reliable evidence in a court of law, examined the four Gospels from a legal perspective. He noted that the type of eyewitness accounts given in the four Gospels—accounts which agree, but with each writer choosing to omit or add details different from the others—is typical of reliable, independent sources that would be accepted in a court of law as strong evidence. Had the Gospels contained exactly the same information with the same details written from the same perspective, it would indicate collusion, i.e., of there having been a time when the writers got together beforehand to “get their stories straight” in order to make their writings seem credible. The differences between the Gospels, even the apparent contradictions of details upon first examination, speak to the independent nature of the writings. Thus, the independent nature of the four Gospel accounts, agreeing in their information but differing in perspective, amount of detail, and which events were recorded, indicate that the record that we have of Christ’s life and ministry as presented in the Gospels is factual and reliable. 3\) To reward those who are diligent seekers. Much can be gained by an individual study of each of the Gospels. But still more can be gained by comparing and contrasting the different accounts of specific events of Jesus’ ministry. For instance, in Matthew 14 we are given the account of the feeding of the 5000 and Jesus walking on the water. In Matthew 14:22 we are told that “Jesus made the disciples get into the boat and go on ahead of him to the other side, while he dismissed the crowd.” One may ask, why did He do this? There is no apparent reason given in Matthew’s account. But when we combine it with the account in Mark 6, we see that the disciples had come back from casting out demons and healing people through the authority He had given them when He sent them out two\-by\-two. But they returned with “big heads,” forgetting their place and ready now to instruct Him (Matthew 14:15\). So, in sending them off in the evening to go to the other side of the Sea of Galilee, Jesus reveals two things to them. As they struggle against the wind and waves in their own self\-reliance until the early hours of the morning (Mark 6:48\-50\), they begin to see that 1\) they can achieve nothing for God in their own ability and 2\) nothing is impossible if they call upon Him and live in dependence upon His power. There are many passages containing similar “jewels” to be found by the diligent student of the Word of God who takes the time to compare Scripture with Scripture.
What is Sufism?	Answer A movement within [Islam](Islam.html), Sufism is the mystical side of Islam. Perhaps this is one reason traditional Muslims have distanced themselves from Sufists. Sufism focuses on giving love and devotion to God. Because Sufists believe that material possessions hinder one’s devotion, they are often considered ascetics. Although centered around Islamic doctrine, Sufism teaches that harmony with God comes through spiritual poverty, love, devotion, and the selfless remembrance of God (usually done by chanting). Jesus (called Isa by Muslims) said the greatest commandment is to love God with all the heart, soul, and mind (Mark 12:30\). But by putting money, prestige, possessions, self, and sinful desires ahead of God, we have all failed to love Him. We have disobeyed God’s commands and offended His holiness. We deserve to be separated from God forever in hell (Romans 6:23; 2 Thessalonians 1:9\). Thankfully, the Lord Jesus did love God perfectly. He died on the cross to save believing sinners, enabling them to love God wholeheartedly. “He Himself bore our sins in His body on the cross, so that we might die to sin and live to righteousness; for by His wounds you were healed. For you were continually straying like sheep, but now you have returned to the Shepherd and Guardian of your souls” (1 Peter 2:24\-25\). Jesus’ death and resurrection is the answer for Sufists. While Sufism cannot grant a relationship of love with God, Jesus can! As followers of Jesus, true Christians can love God and others: “Beloved, let us love one another, for love is from God; and everyone who loves is born of God and knows God. The one who does not love does not know God, for God is love. By this the love of God was manifested in us, that God has sent His only begotten Son into the world so that we might live through Him. In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins” (1 John 4:7\-11\).
What is the immutability of God?	Answer The immutability of God (His quality of not changing) is clearly taught throughout Scripture. For example, in Malachi 3:6 God affirms, "I the Lord do not change." (See also Numbers 23:19; 1 Samuel 15:29; Isaiah 46:9\-11; and Ezekiel 24:14\.) James 1:17 also teaches the immutability of God: “Every good gift and every perfect gift is from above and comes down from the Father of lights, with whom is no variableness nor shadow of turning.” The “shadow of turning” refers to our perspective on the sun: it is eclipsed it moves and it casts its shadow. The sun rises and sets, appears and disappears every day; it comes out of one tropic and enters into another at certain seasons of the year. But with God, who, spiritually speaking, is light itself, there is no darkness at all; there is no change with Him, nor anything like it. God is unchangeable in His nature, perfections, purposes, promises, and gifts. He, being holy, cannot turn to that which is evil; nor can He, who is the fountain of light, be the cause of darkness. Since every good and perfect gift comes from Him, evil cannot proceed from Him, nor can He tempt any to it (James 1:13\). The Bible is clear that God does not change His mind, His will, or His nature. There are several logical reasons why God must be immutable, that is, why it is impossible for God to change. First, if anything changes, it must do so in some chronological order. There must be a point in time before the change and a point in time after the change. Therefore, for change to take place it must happen within the constraints of time; however, God is eternal and exists outside of the constraints of time (Psalm 33:11; 41:13; 90:2\-4; John 17:5; 2 Timothy 1:9\). Second, the immutability of God is necessary for His perfection. If anything changes, it must change for the better or the worse, because a change that makes no difference is not a change. For change to take place, either something that is needed is added, which is a change for the better; or something that is needed is lost, which is a change for the worse. But, since God is perfect, He does not need anything. Therefore, He cannot change for the better. If God were to lose something, He would no longer be perfect; therefore, He cannot change for the worse. Third, the immutability of God is related to His omniscience. When someone changes his/her mind, it is often because new information has come to light that was not previously known or because the circumstances have changed and require a different attitude or action. Because God is omniscient, He cannot learn something new that He did not already know. So, when the Bible speaks of God changing His mind, it must be understood that the circumstance or situation has changed, not God. When Exodus 32:14 and 1 Samuel 15:11\-29 speak of God changing His mind, it is simply describing a change of dispensation and outward dealings toward man. Numbers 23:19 clearly presents the immutability of God: “God is not a man, that He should lie, nor a son of man, that He should change His mind. Does He speak and then not act? Does He promise and not fulfill?” No, God does not change His mind. These verses affirm the doctrine of God’s immutability: He is unchanging and unchangeable.

Subsets and Splits