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How could there be livestock in Exodus 9:20 when all of Egypt’s livestock had been destroyed by the plague in Exodus 9:6?	Answer God sent a [series of plagues](ten-plagues-Egypt.html) on the nation of Egypt to punish them for their treatment of the Israelites and to convince them to set the Israelites free. The fifth judgment was a terrible plague, possibly a type of murrain, among the livestock of the Egyptians. Exodus 9:6 describes the results of this plague: “All of the livestock of the Egyptians died.” Later in the same chapter, God tells Moses to warn the Israelites to bring their livestock in to protect them from the seventh plague, the plague of hail. Exodus 9:20 then declares, “Those officials of Pharaoh who feared the word of the LORD hurried to bring their slaves and their livestock inside.” This detail causes a seeming discrepancy: if all the livestock of Egypt were destroyed in Exodus 9:6, how did some of the Egyptians still have livestock remaining in Exodus 9:20? Skeptics and critics of the Bible like to point to Exodus 9:6 and 20 as an example of a [contradiction in the Bible](Bible-errors.html). However, there is a reasonable explanation for how the Egyptians could have their livestock destroyed and then possess livestock again in the same chapter. Exodus 9:6 and Exodus 9:20 can be reconciled. One way to reconcile the fact that “all of the livestock of the Egyptians died” in the fifth plague with the presence of livestock in the seventh plague is to assume enough time passed between those two plagues to allow for the Egyptians to replenish their stock. The book of Exodus does not say how much time was in between the various plagues. We often assume that the plagues occurred almost immediately after each other. That is not necessarily the case. There could have been a significant amount of time in between some of the plagues. After all of Egypt’s livestock was destroyed in Exodus 9:6, the Egyptians would have needed to quickly rebuild their herds. Where would the Egyptians have found livestock? They could have imported (or forcefully acquired) animals from neighboring countries. The animals could also have been taken from the Israelites, whose livestock were spared from the fifth plague. The Israelites were slaves, after all. In these ways, a portion of the Egyptian herds could have been rapidly restored. Another way to reconcile the details of the fifth plague with the details of the seventh plague is to define the word all loosely. When Exodus 9:6 says that “all the livestock of the Egyptians died,” all does not have to be interpreted in an absolute sense; it could denote a very large quantity—the mortality rate was so high that what remained of the herds was nothing in comparison. The plague decimated the livestock but did not wholly destroy them. Further, the context of Exodus 9:6 suggests that all should be understood in a limited sense. Moses’ warning of the coming plague seems to place a spatial limit on it: “The hand of the LORD will bring a terrible plague on your livestock in the field—on your horses, donkeys and camels and on your cattle, sheep and goats” (Exodus 9:3\). The fifth plague would affect all types of livestock, but only those “in the field,” it seems. Perhaps animals secured in shelters were immune from the lethal effects of the plague. Whatever the case, there is no real conflict between Exodus 9:6 and 20\. As with other “contradictions” and “errors” in the Bible, the Egyptian livestock question has a viable and intellectually plausible answer.
Why does Jesus call Abiathar the high priest in Mark 2:26, when 1 Samuel 21 indicates it was Ahimelech?	Answer In Mark 2:26, Jesus refers to “[Abiathar the high priest](Abiathar-in-the-Bible.html)” who was on hand when David and his men ate the showbread from the tabernacle in Nob. This statement has raised some interpretive questions because, in 1 Samuel 21, Ahimelech seems to have been the high priest who helped David, not Abiathar. In Mark 2, Jesus has a discussion with the Pharisees, who were critical of Jesus and His disciples for “harvesting grain” on the Sabbath—in point of fact, the disciples were simply plucking some heads of grain to munch on as they walked through a grainfield (verse 23\). In defending the lawfulness of His disciples’ action, Jesus cited the Old Testament story of David and Abiathar (or was it Ahimelech?) at the tabernacle (Mark 2:25–26; cf. 1 Samuel 21:1–6\). In 1 Samuel 21, David approaches “Ahimelech the priest” in Nob and asks for provisions for his men (verses 1–5\). David and his men were on the run from Saul, but David keeps that fact from Ahimelech. Ahimelech gives David some of the “[bread of the Presence](bread-of-the-presence.html)” (verse 6\) and then, at David’s request, gives him Goliath’s sword, which was being kept there in Nob (verses 8–9\). Later, when King Saul summons the priests to Gibeah for interrogation, Ahimelech is the priests’ spokesman (1 Samuel 22:6–14\). The passage implies that Ahimelech is the chief priest during the time David fled from Saul. To explain why Jesus spoke of Abiathar as the high priest during that time, several theories have been put forward: 1\) Since Abiathar was the son of Ahimelech (2 Samuel 8:17\), it is possible that both men took part in high priestly duties. We see a similar arrangement in the time of [Eli](Eli-in-the-Bible.html), when Eli’s sons seemed to have shared his duties (1 Samuel 4:4\); and in the time of Christ, when [Annas and his son\-in\-law Caiaphas](Annas-and-Caiaphas.html) both served in the role of high priest (Luke 3:2; John 18:13\). 2\) Abiathar was more closely associated with David than Ahimelech was. Abiathar was present when David came to the tabernacle, and he was the sole survivor of [Doeg the Edomite’s](Doeg-the-Edomite.html) slaughter of the priests of Nob (1 Samuel 22:18–20\). Abiathar immediately showed his loyalty to David: he brought the ephod to David and later oversaw the transport of the ark of the covenant to David and was a long\-time high priest during David’s reign (1 Samuel 23:6–9; 2 Samuel 15:29\). 3\) Abiathar, being present in Nob when David visited the tabernacle, is called the “high priest” in anticipation of his future title. We often do this very type of thing; for example, we may speak familiarly of “President Eisenhower” giving the order to invade Normandy on D\-Day, although D\-Day was almost nine years before Eisenhower was inaugurated President. Mark 2:26 is a difficult passage, but Jesus was not in error, and He did not contradict 1 Samuel 21\. There are workable explanations for why Jesus called the high priest Abiathar, and His words in Mark 2 can be reconciled with the Old Testament account.
How should a Christian view the Great Reset by the World Economic Forum?	Answer The Great Reset has long been associated with unprovable conspiracy theories about a globalist takeover of world economic and political systems. However, recent developments on the world stage have lent some credence to at least some of the theories. Advocates for the Great Reset are quite vocal about their plans, and they use that term. In June 2020, the World Economic Forum (WEF) held their fiftieth annual conference in Davos, Switzerland. The theme of the conference was “Stakeholders for a Cohesive and Sustainable World,” and the purported goal was “to overcome income inequality, societal division and the climate crisis” (from the official WEF website). Significantly, the Davos 2020 Conference used the term The Great Reset and launched what they call “The Great Reset Initiative.” The term The Great Reset goes back at least to 2010 and the publication of the book The Great Reset by Richard Florida. A major topic of discussion at the Davos 2020 Conference was how to use the COVID\-19 pandemic and climate change as a means to “reset” global structures. Klaus Schwab, founder and executive chairman of the World Economic Forum, co\-wrote a book in 2020 called COVID\-19: The Great Reset. And Schwab is quoted on the official WEF website as saying, “The pandemic represents a rare but narrow window of opportunity to reflect, reimagine, and reset our world.” Attendees at the conference discussed fundamental changes in the traditional modes of decision\-making and studied a perceived need to transform health care, financial systems, energy production, digital oversight, and education. The Great Reset, as envisioned by the World Economic Forum, desires to affect the “state of global relations, the direction of national economies, the priorities of societies, the nature of business models and the management of a global commons” (from their official website). The 2020 conference drew 3,000 participants from 117 countries, including 53 heads of state. Promoters of the Great Reset don’t try to hide the fact that they wish to usher in a [new world order](new-world-order.html) based on global control of just about everything. Naturally, this leads to questions about the relationship between the Great Reset and the kingdom of [the Antichrist](what-is-the-antichrist.html) in the end times. Revelation 17:12–13 prophesies that, during the tribulation, ten kings “will receive authority as kings along with the beast. They have one purpose and will give their power and authority to the beast.” This global federation will then “wage war against the Lamb” (verse 14\). Given the nature of the Antichrist’s future government, it seems that any push for centralized economic or political power would align with Satan’s objectives, regardless of whatever “humanitarian” goals such centralization touts. It is important to try to understand things like the Great Reset from a biblical perspective. In particular, we want to consider how world events impact the nation of Israel. With respect to a coming one\-world government, Dr. Arnold Fruchtenbaum, a Jewish scholar of Bible prophecy, identifies a sequence of nine events to occur before the seven\-year tribulation begins. These nine events are part of a [pretribulational](pretribulationism.html) and [premillennial](premillennialism.html) view of prophecy, which is our position at Got Questions: 1\. World War I and World War II (see Matthew 24:1–8\). 2\. The re\-establishment of Israel as a nation (see Ezekiel 36:33–24 and Isaiah 11:11–12\). Israel was re\-established as a nation in 1948\. 3\. Jewish control of Jerusalem (implied in Daniel 9:27; Matthew 24:15; 2 Thessalonians 2:3–4; and Revelation 11:1–2\). Israel took control of the whole of Jerusalem after the Six\-Day War of 1967\. The first three events have already happened. They are historical fact and lay the groundwork for six additional events that must happen in the future, probably before the [seven\-year tribulation](tribulation.html) begins: 4\. Invasion of Israel by a [northern alliance](Gog-Magog.html) of nations (see Ezekiel 38:1—39:16\). 5\. A one\-world government (see Daniel 7:23\). 6\. A federation of ten kingdoms (see Daniel 7:24a). 7\. The rise of Antichrist (see Daniel 7:24b; 2 Thessalonians 2:1–3\). 8\. A period of peace and false security (see 1 Thessalonians 5:1–3\). 9\. The signing of a seven\-year covenant with Israel (see Daniel 9:27\). When the Antichrist brokers this “peace treaty” between Israel and its neighbors, the time of the tribulation can begin. (Fruchtenbaum, A., “The Sequence of Pre\-Tribulational Events,” Messianic Bible Study, No. 038, available at www.ariel.org). The rapture of the church could happen at any time between right now and \#9, in the list above. The Great Reset could be an aspect of the coming one\-world government, but it’s hard to make that connection as of yet. We don’t know how far off the rapture or the end times are, and we don’t know what, if anything, will come of current plans for the Great Reset. If the goals for the Great Reset are realized, then it could indeed give rise to a one\-world government, which Daniel sees as a terrible beast: “As for the fourth beast, there shall be a fourth kingdom on earth, which shall be different from all the kingdoms, and it shall devour the whole earth, and trample it down, and break it to pieces” (Daniel 7:23, ESV). The Great Reset, as described on its own website, promotes globalist programs and controls, which would certainly be a major aspect of any one\-world government. How should a Christian respond to the Great Reset and other worldly plans to, as it were, rebuild the [Tower of Babel](Tower-of-Babel.html)? First, refuse to worry. In Matthew 6:25–34, Jesus helps us navigate unsettling times. Even if you literally don’t know where your next meal is coming from, do not worry; God provides for the birds, and He will provide for you. Even if you are literally facing destitution, do not worry; God clothes the grass of the field, and He will clothe you. Pray for His provision and expect Him to provide. Having a mindset free of [worry](Bible-worry.html) allows us the freedom to set our minds on His kingdom and His righteousness (Matthew 6:33\). Second, remember that all the schemes of the godless will come to naught. “Good people obtain favor from the Lord, but he condemns those who devise wicked schemes” (Proverbs 12:2\). The child of God is only in this world temporarily and will one day be situated in a much better and permanent home: “The world and its desires pass away, but whoever does the will of God lives forever” (1 John 2:17\). Our future is known, our residence is heaven, and our hope is eternal. Third, pray “for kings and all those in authority, that we may live peaceful and quiet lives in all godliness and holiness” (1 Timothy 2:2\). The True “Great Reset” will occur when Jesus Christ [comes again](second-coming-Jesus-Christ.html), bringing true justice, peace, and righteousness to a world that desperately needs it. “Look! He comes with the clouds of heaven. And everyone will see him—even those who pierced him. And all the nations of the world will mourn for him. Yes! Amen!” (Revelation 1:7, NLT).
What is justifying grace?	Answer Justifying grace is a term used to identify the grace by which God freely pardons and reconciles a repentant sinner to Himself. This phrase is primarily associated with the Wesleyan tradition, though the concept is not unique to [John Wesley’s](John-Wesley.html) teaching. Every Christian believes in justification, the act by which God declares believers righteous through the one\-time work of Jesus Christ (Romans 5:1; Titus 3:7; Romans 3:28\). Similarly, every Christian accepts God’s grace, which is His favor toward the unworthy. [Methodists](United-Methodist-Church.html) combine these terms, [justification](justification.html) and [grace](definition-of-grace.html), to help distinguish between different aspects of God’s grace. Traditionally, justifying grace is listed as coming between prevenient grace and sanctifying grace in the [order of salvation](ordo-salutis.html). The United Methodist Church gives its definition of grace and describes these distinctions: “By grace we mean the undeserved, unmerited, and loving action of God in human existence through the ever\-present Holy Spirit. While the grace of God is undivided, it precedes salvation as ‘[prevenient grace](prevenient-grace.html),’ continues in ‘justifying grace,’ and is brought to fruition in ‘[sanctifying grace](sanctifying-grace.html)’” (The Book of Discipline of the United Methodist Church, The United Methodist Publishing House, 2016, pp. 51–52\). Therefore, in the Methodist view, justifying grace is one way that God’s grace comes to us, distinct from other ways in its timing in the process of our spiritual development. Justifying grace describes the moment when God justifies a repentant sinner by His grace alone. The same moment is typically called [conversion](faith-conversion.html) or being [born again](born-again.html) by evangelical Christians. For the Methodist, it is God’s justifying grace that is at work in this moment to forgive sins through the work of Christ and grant new life to the believer. Other Christian traditions might dispute the specifics of Methodist soteriology, which leans towards [Arminianism](arminianism.html). However, almost no one would dispute the core idea of justifying grace. As sinners, we do not deserve to be justified. Salvation is entirely by God’s grace and not based on any of our works. All that we can do is come to Him by faith and ask, on the basis of the sacrifice of Jesus Christ, for His gracious [forgiveness](got-forgiveness.html).
Why did God give us free will?	Answer The question of why God gave humans a [free will](free-will.html) often comes up in a discussion about the [problem of evil](problem-of-evil.html). Someone will ask why there is so much evil in the world, and the answer is that human beings have chosen to do evil things. God is not to blame. The follow\-up question is, if God knew all the evil things that people would choose to do, why would He give us free will? The “standard” answer seems to be that, for love to be real, it must not be coerced. If we did not have the ability to reject God, then neither would we have the ability to truly love Him. Some theologians even go so far as to say that human freedom is the highest good and that even God will not violate it. Genuine love and genuine good can only exist in a world where there is an opportunity for genuine rejection and genuine evil. Some add that, since God knows all possibilities past, present, and future (foreknowledge), the world He created must be the one where the greatest amount of good would result. Out of all possible worlds, the one He made is the best. The problem with this line of thinking is that, although it may be somewhat satisfying intellectually, it is never articulated in Scripture. What follows are a few more thoughts that may help us formulate some conclusions as to why God gave us a free will. At least they will give us the full weight to the biblical evidence. First, we have to admit that “free will” is limited by physical possibilities. “Free will” cannot mean we are free to do anything we want to do. Probably a lot of people would like to fly like Superman or be as strong as Samson or teleport from one location to another, but physical limitations prohibit them from doing it. On one level, this may not seem to be an issue of free will, but it is not completely extraneous, because God created a world in which people desire to do these things but have no ability to do them. In this sense, God has curtailed “free will”—it is not truly free as popularly defined. When we pray for something, we often are praying that another’s “free will” will be curtailed by outside circumstances and physical limitations. If a brutal dictator invades a neighboring country, and we pray for his defeat, we are certainly praying that the dictator will be unable to do what he wants to do. In this case, the person praying is asking God to intervene with another person’s will to prevent a person from accomplishing what he has chosen to do. In the way God created the world, He has built in many limitations that stymie our wills and limit our choices. Likewise, He may intervene to further limit our choices by circumstances beyond our control. With this in mind, perhaps we might define free will as the ability to choose whatever we want, within the bounds of physical limitations. This brings up the second problem, which has to do with what we want. To deal with this issue, [Martin Luther](Martin-Luther.html) wrote his treatise The Bondage of the Will. The problem is not that we are not free to choose what we want, but that what we choose is severely limited by our desires. We freely choose to disobey God because that is all we want to do. Just as we cannot fly like Superman due to our physical limitations, we cannot obey God due to our spiritual limitations. We are free to choose all sorts of ways to disobey God, but we simply cannot choose to obey God without having our desires radically reorganized (some would say regenerated)—and we are powerless to do this on our own. Apart from God and left to our sinful selves, we will choose sin (Psalm 14:1\-3, 53:1\-3; Romans 3:10\-12\). Romans 8:5–8 identifies the spiritual limitations to our “free will”: “Those who live according to the flesh have their minds set on what the flesh desires; but those who live in accordance with the Spirit have their minds set on what the Spirit desires. The mind governed by the flesh is death, but the mind governed by the Spirit is life and peace. The mind governed by the flesh is hostile to God; it does not submit to God’s law, nor can it do so. Those who are in the realm of the flesh cannot please God” (emphasis added). From the context, it is clear that those who “live according to the flesh” are unbelievers. Their wills are in bondage to sin, and so sin is all they want to do. They cannot submit to God’s law. If this is the case, who then can be saved? “All things are possible with God” (Mark 10:27\). The Lord so works in some to energize their spirits and give them a desire to repent and believe (see Acts 16:14\). Sinners do not do this on their own but only under the [convicting power of the Spirit](drawn-salvation.html). If it were otherwise, the saved could boast that they possessed some wisdom or moral superiority that caused them to choose to repent and believe when confronted with the facts, even while so many others continue to reject the gospel. But we are saved by grace, and no one can boast (Ephesians 2:8–9\). God is not obligated to save anyone ([He has free will](does-God-have-free-will.html)), yet He desires that all would be saved and come to repentance (1 Timothy 2:4, 2 Peter 3:9\). He offers salvation to everyone (Titus 2:11\) yet He will not force anyone to come to Him. By His sovereignty, unchanging character (Malachi 3:6\), foreknowledge (Romans 8:29, 11:2\), love (Ephesians 1:4\-5\), and plan and pleasure (Ephesians 1:5\) He predestines some to salvation. Others He allows to continue in rebellion—which is exactly what they want to do. In either case, people make real, uncoerced choices. Coming to faith in Christ frees our will to obey God, to desire the things of God, yet Christians still have an old nature that pulls them in the other direction. Romans 6:12–14 says, “Therefore do not let sin reign in your mortal body so that you obey its evil desires. Do not offer any part of yourself to sin as an instrument of wickedness, but rather offer yourselves to God as those who have been brought from death to life; and offer every part of yourself to him as an instrument of righteousness. For sin shall no longer be your master, because you are not under the law, but under grace.” One day, believers will be confirmed in holiness (glorified) and will no longer be able to sin—yet their love for God will be genuine. They will be free to do what they want, but they will not want to do anything that displeases God. Prior to the fall, man could be said to have had a “free” will in that he was free to obey God or disobey God. After the fall, man’s will was corrupted by sin to the point where he fully lost the ability to willingly obey God. This doesn’t mean that man can’t outwardly obey God. Rather, man cannot perform any spiritual good that is acceptable to God or has any salvific merit. The Bible describes man’s will as “dead in transgressions and sins” (Ephesians 2:1\) or as “slaves to sin” (Romans 6:17\). These phrases describe man as both unable and unwilling to submit to God’s sovereign authority; therefore, when man makes choices according to his desires, we must remember that man’s desires are depraved and corrupted and wholly rebellious toward God. God created a world where people could choose to disobey, and He allows people today to continue to rebel against Him In the process, God’s power and forbearance are clearly seen: “What if God, although choosing to show his wrath and make his power known, bore with great patience the objects of his wrath—prepared for destruction? What if he did this to make the riches of his glory known to the objects of his mercy, whom he prepared in advance for glory?” (Romans 9:22–23\). The whole plan of redemption is to the praise of God’s glory (Ephesians 1:14\). As should be expected, this doctrine is wholly unsatisfying to those who are in rebellion against God and have no desire to give Him glory. When we engage in evangelism or apologetics, we are often tempted to offer another, more “satisfying” answer that focuses salvation on the benefit to humanity. We should resist that temptation and keep the focus on God’s glory. God does not coerce people to reject Him; He simply allows them to do the only thing they want to do (sin), and He allows them to do it with a great deal of variety and creativity. God does not coerce people to accept Him, but He persuades them with tactics that cannot be refused. God is in control, but humans make real choices. Somehow, [God’s control and human freedom](sovereign-free-will.html) are perfectly compatible. In the final analysis, there are questions that simply cannot be fully answered or fully understood, and we must never put ourselves in the place of judging God by declaring what a loving God “should do” or a just God “should have done.” After finishing a long section on God’s control and human choice (Romans 9—11\), Paul concludes with this: “Oh, the depth of the riches of the wisdom and knowledge of God! How unsearchable his judgments, and his paths beyond tracing out! ‘Who has known the mind of the Lord? Or who has been his counselor?’ ‘Who has ever given to God, that God should repay them?’ For from him and through him and for him are all things. To him be the glory forever! Amen” (Romans 11:33–36\). And Paul ends the letter to the Romans with this: “To the only wise God be glory forever through Jesus Christ! Amen” (Romans 16:27\). God created the world as He did and gave humans the freedoms they have in order to bring glory to Himself. The glorification of God is the greatest possible good.
What is the global church?	Answer The global church is the church around the world. It is all the redeemed, saved, forgiven people who are believing in Christ from all places. Often, this massive, worldwide group of Christians is referred to as the [universal church](universal-local-church.html). In Revelation 7:9–10, we find this description of worship in heaven: After this I looked and there before me was a great multitude that no one could count, from every nation, tribe, people and language, standing before the throne and in front of the Lamb. They were wearing white robes and were holding palm branches in their hands. And they cried out in a loud voice: “Salvation belongs to our God, who sits on the throne, and to the Lamb.” When considering what is the global church, this passage is helpful. In heaven, people from all times and places on the earth will be worshiping our God and the Lamb. The redeemed before the throne transcend ethnic, cultural, and racial categories. It is truly a global church. In Colossians 1:24, Paul refers to [Christ’s body](body-of-Christ.html) as the church, and in Christ national and ethnic distinctions become meaningless: “So in Christ Jesus you are all children of God through faith, for all of you who were baptized into Christ have clothed yourselves with Christ. There is neither Jew nor Gentile, . . . for you are all one in Christ Jesus” (Galatians 3:26–28; cf. Colossians 3:11\). In Matthew 16:18, Jesus states that “I will build my church, and the gates of Hades will not overcome it.” In this passage, Jesus, who is the creator of all things (John 1:3\), declares that He will oversee the building and sustaining of His church. Nothing can stop Him from achieving His plan to build for Himself a body of people who belong to God through faith in the gospel. In His [Great Commission](great-commission.html), Jesus told the disciples to start in Jerusalem and then spread the good news through Samaria and “to the ends of the earth” (Acts 1:8\). The church was to be a global church in that people around the world were to receive the gospel. Colossians 1:15–20 is also helpful in understanding the nature of the global church. In reference to Christ, Paul writes these words: He is the image of the invisible God, the firstborn over all creation. For by him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things were created by him and for him. He is before all things, and in him all things hold together. And he is the head of the body, the church; he is the beginning and the firstborn from among the dead, so that in everything he might have the supremacy. For God was pleased to have all his fullness dwell in him, and through him to reconcile to himself all things, whether things on earth or things in heaven, by making peace through his blood, shed on the cross. Perhaps the key reason that God, through Christ, created everything is for the purpose of establishing a group of people who will worship Him throughout eternity. God does all things for His glory and praise, including saving His people, the global church (Ephesians 1:3–14\). In understanding the nature of the global church, it is important to recognize that it is made up of multitudes of local churches. These are the small assemblies of believers located throughout the world who gather, usually on [Sunday](worship-on-Sunday.html), to worship our heavenly Father. Although there are many indirect references in the New Testament to the global church, much of the instructions are directed to local churches. In summary, the global church is the universal group of people from every nation, tribe, people, and language from all over the world who have been saved through faith in Christ. Christians everywhere—from Afghanistan to Zimbabwe, from Sweden to the Solomon Islands—comprise the global church. Members of the global church are separated by distance and so assemble and worship in local churches. Once in heaven, the church will be seen for what it is: one body worshiping God the Father and His Son, Jesus, throughout eternity. And, as Revelation 7:9 states, this global church will be a massive multitude that no one, except our sovereign God, can number.
How can we judge with righteous judgment (John 7:24)?	Answer We can judge with righteous judgment—we can judge rightly—by submitting to God in faith and seeking to understand His Word. This is one possible application of Jesus’ words in John 7:24: “Do not judge by the outward appearance, but judge with righteous judgment” (NASB). While this statement is pithy and quotable, it is not simply an isolated proverb. It is a line of dialogue from a historical narrative. Jesus said these words to a specific group of people at a specific time, so the context of John 7:24 deserves be explored before a modern application is made. In John 7, Jesus goes to Jerusalem for the [Feast of Tabernacles](Feast-of-Tabernacles.html). In John 7:14, Jesus begins to teach in the temple. A curious crowd gathers, mixed in their appraisal of Jesus and His seemingly audacious claims. Jesus explains that those who are “willing to do \[God’s] will” are going to understand the source and authority of Jesus’ teaching, because His teaching is from God (John 7:16–18\). It becomes clear that the reason the crowd does not understand Him is that they do not know God (John 8:42–43\). They have the [Mosaic Law](Mosaic-Law.html) yet are themselves lawbreakers (John 7:19\). This is demonstrated by their desire to kill Jesus. If they truly understood the Scriptures that Moses penned, they would believe in Jesus, because those same Scriptures point to Christ (John 5:46\). The crowd does not respond favorably to Jesus’ statement that their accuser was Moses (John 5:45\). Apparently, some still believed Jesus was a lawbreaker based on His healing on the Sabbath in John 5:1–15\. Jesus, once again, corrects their misunderstanding of the Sabbath. He explains the relative priority of the Sabbath, using an example from their own tradition (John 7:22–23\). As Lord of the Sabbath, Jesus has the right to correct their legalistic misunderstanding and reset the priority on human beings rather than on rule\-keeping (Matthew 12:3–8\). The Mosaic Law was not meant to be used as a [legalistic](Bible-Christian-legalism.html) and slavish instrument for self\-righteousness, but to promote God’s righteousness in every area of life and draw His people closer to Him. Following up on His scathing assessment of their hypocrisy regarding the [Sabbath law](Sabbath-day-rest.html), Jesus commands the crowds to “judge with righteous judgment” not by outward appearance (John 7:24, NKJV). They were not judging based on God’s righteousness but on their own worldly assessment. Their judgments were based on the way things appear on the outside, and that judgment is incorrect. To judge rightly, Jesus’ audience needed to know God and place their faith in Him (John 7:17\). If they did, they would know who Jesus is, and their evaluation of the situation would be completely different. Their rejection of Jesus, as mentioned later in chapter 8, demonstrates that they do not really know God. D. A. Carson writes regarding Jesus’ exhortation in John 7:24, “This appeal has many formal Old Testament parallels. . . . Jesus’ appeal is more personal, eschatological and redemptive. They have misconstrued his character by a fundamentally flawed set of deductions from Old Testament law, an approach that turns out to be superficial, far too committed to ‘mere appearances’. If their approach to God’s will were one of faith . . . they would soon discern that Jesus is not a [Sabbath\-breaker](did-Jesus-break-the-Sabbath-law.html), but the one who fulfills both Sabbath and circumcision” (The Gospel According to John, William B. Eerdman’s Publishing Co., 1991, p. 316\). How do we apply the exhortation to “judge with righteous judgment” in modern times? At the very least, Jesus’ words should humble us, as we recognize that we are capable of distorting and misapplying God’s commands due to our own pride and self\-righteousness. We are supposed to be discerning, but our judgments should be based on God’s revealed truth and our relationship to Him. When we judge a situation, do we allow our own pride to dictate our understanding, or do we in humility present our judgments to God and seek His direction? Faith in God is required to truly know Him and understand His ways (Hebrews 11:6\). Jesus’ command to judge with righteous judgment also invites us to reflect on our own legalism and treatment of others. Do we ever dismiss others based on our own standards? When we quote God in order to evaluate someone else’s life or behavior, do we ever miss the true intention of what God has told us? We should evaluate our man\-made traditions and values. If we had been present, would we have been part of the crowd that condemned Jesus for failing to follow their own self\-invented rules? When we fail to demonstrate love and mercy, but instead condemn others for failing to follow standards we have invented, we are missing the entire point of God’s instructions (Matthew 9:13\). Carson ends his assessment of John 7:24 with a timely application: “In an age when Matthew 7:1 (‘Do not judge, or you too will be judged’) has displaced John 3:16 as the only verse in the Bible the man in the street is likely to know, it is perhaps worth adding that Matthew 7:1 forbids judgmentalism, not moral discernment. By contrast, John 7:24 demands moral and theological discernment in the context of obedient faith (7:17\), while excoriating self\-righteous legalism and offering no sanction for censorious heresy\-hunting” (ibid., p. 317\).
What impact did Diocletian have on Christian history?	Answer As the third century was a time of crisis in the ancient world, Emperor Diocletian is credited with bringing stability to the [Roman Empire](Roman-empire.html); regrettably, Diocletian is also remembered for his merciless persecution of Christians. Born in Dalmatia to parents of humble means, Diocletian’s rise to prominence began with his distinguished military career. Serving as a calvary commander under Emperor Carus, Diocletian was hailed as the new emperor when Carus and his son Numerian were killed on the battlefield. Carinus, Carus’s surviving son, contested Diocletian’s right to rule, but Diocletian retained his title by defeating Carinus’s army in the Battle of the Margus. Diocletian held the title Emperor of Rome from AD 284 to 305\. A skilled politician who understood the value of delegating authority, Diocletian selected Maximian, a military leader, to serve as co\-emperor. Diocletian ruled the Eastern Empire while Maximian took charge of the Western Empire. Later, Diocletian tapped Galerius and Constantius to serve as junior emperors, granting them the title Caesar, thus forming a tetrarchy, a “rule of four,” by which each would govern one quarter of the vast Roman Empire. During Diocletian’s twenty\-one\-year reign, he secured the empire’s borders and squelched threats to Rome’s security. The Diocletianic Persecution, also called the Great Persecution (AD 303—312\), was Rome’s longest and bloodiest [persecution](Christian-persecution.html) of Christians. During this nine\-year reign of terror, Christians were hunted, stripped of their rights, brutalized, and killed. It is believed by some historians that, early in his rule, Diocletian was tolerant of Christians and that perhaps the tetrarch Galerius shared responsibility for the bloodbath; nonetheless, Christians were mercilessly targeted for the following reasons: • Christianity’s monotheistic beliefs were an affront to Rome’s pantheon of deities. • Christianity was considered to be a strange foreign cult that destabilized the empire. For the sake of unity, Diocletian believed all Roman citizens should share a common faith. • If Christianity was officially tolerated, the wrath of the Roman gods would be stirred. As the third century had dealt the Roman Empire a host of internal and external threats, Emperor Diocletian sought to stabilize Rome by forcing Christian “infidels” to renounce their faith under penalty of death. On February 23, 303, Diocletian launched his campaign against Christianity by ordering the destruction of a newly built church and its library of sacred writings in Nicomedia, a city of Bithynia in Asia Minor. Immediately following the attack in Nicomedia, Diocletian issued the first of four edicts denying Christian believers their rights, including the right to assemble for worship. Christians were ordered to participate in sacrificial rites to Rome’s pagan gods. Those who refused the emperor’s demands could expect torture and death. Two years later, Diocletian abdicated the throne because of failing health, but the emperor’s retirement did not end the persecution of Christian believers. The hostilities continued several more years until Galerius, who possibly masterminded the Great Persecution, issued the Edict of Toleration, which legalized Christianity in the Eastern Empire. Following [Constantine’s](Constantine-the-Great.html) rise to power in 313, Christianity was well on its way to becoming the official state religion of the Roman Empire. Thankfully, the bloodiest of the Roman persecutions was also the last. What impact did Diocletian have on Christian history? Historians typically focus on Diocletian’s largely successful economic, political, and military strategies; however, from heaven’s standpoint, Diocletian is just another type of antichrist—a tyrannical leader who, like [King Herod](Herod-the-Great.html), [Pontius Pilate](Pontius-Pilate.html), and [Antiochus Epiphanes](Antiochus-Epiphanes.html), opposed God by spilling innocent blood. It has been said the blood of the martyrs is the seed of the church. In truth, persecution, as dreadful as it sounds, has a way of strengthening and revitalizing the saints (see Matthew 5:10–12; 2 Corinthians 12:10; Romans 8:35–37\). In the end, God overcomes the vilest forms of evil with good.
What is ecclesiasticism?	Answer Ecclesiasticism is a dedication to (and some would say excessive obsession with) church forms and practices. In popular terms, ecclesiasticism would characterize someone who really cares about the details of church practice or who has strong opinions about the way church is “done.” At one time, most churches had prescribed forms in the [liturgy](liturgy-liturgical.html) and other traditions. In more recent years, a great deal of freedom and variety has arisen, with some churches touting the fact that they have no forms or traditions at all. However, even these churches and leaders in these churches have things that they care about and things they think should and should not be done in church. Everyone involved in a church is involved with ecclesiasticism on some level. When people look for a church to attend or join, they will no doubt look for something that meets their needs and makes them feel comfortable enough to join in. This is not necessarily a bad thing, depending on the needs they are seeking to meet and what environment they feel comfortable in. If the primary need is community and connection with other people and opportunities to serve humanity, then a great many churches (not to mention secular organizations and clubs) may be able to provide that—but this is not the primary purpose of church, according to the Bible. So, what is the primary [purpose of church](purpose-church.html)? What does the Bible tell us about the purpose of church and the way church is supposed to be done? Within evangelicalism in the last fifty years, there has developed an emphasis on the “[seeker service](seeker-sensitive-church.html).” In this model of ministry, the primary purpose of the church service is to provide a place for spiritual “seekers” to feel at home. They are greeted by friendly people. They are not subjected to liturgy and terminology that would be strange to them or that would make them feel uncomfortable. The music is popular and sometimes even secular. The whole service is designed to meet felt needs of unbelieving seekers for the purpose of getting them to take a closer look at Christianity. For these churches, the purpose of the church service is evangelism, and the audience is the seeker. Other churches emphasize that the church service is for believers, and the primary purpose is to worship God (which an unbeliever cannot do) and to learn from God’s Word. Unbelievers are welcome, but they may not feel very comfortable, and that is OK. They are spectators, not true participants. The audience is God, and the believers participate by worshiping. (Listening to the Word of God proclaimed is part of worship.) Evangelism takes place outside the church as Christians are trained and motivated to take the gospel to friends and neighbors. In the matter of ecclesiasticism, it seems the most important question to decide is “who is the intended audience?” The answer to this question will determine what is done and how it is done. If the seeker is the audience, then a lot will be done to keep his attention, and “entertainment value” will be high on the list. If God is the audience and those in attendance are motivated to be there because they love God, then entertainment will be significantly less important. The Bible should inform our ecclesiasticism. In the New Testament, there is no example of a church service for seekers. Certainly, Christians like Paul did speak in open\-air forums and appeal to unbelievers, but once a church was established, the emphasis seems to be on believers, with the recognition that sometimes unbelievers may be in attendance (1 Corinthians 14:25\). Early Christians were “devoted” to the following activities, according to Acts 2:42–47: • Listening to the apostles’ teaching (today, that is found in the Bible) • [Fellowship](Christian-fellowship.html) • Breaking bread (this may refer to a common meal or to the [Lord’s Supper](communion-Christian.html). Often, the two occurred together, as reported in 1 Corinthians) • [Prayer](purpose-of-prayer.html) • Sharing with each other as they had need (a further extension of fellowship, which also involved giving—perhaps taking up an offering) • Eating together from house to house (fellowship outside the church service) Each of these activities could happen outside the “four walls” of the church, but they also happened as the church met together. The church service should contain or promote these essential elements. Colossians 3:16 adds another element that most churches include: “Let the message of Christ dwell among you richly as you teach and admonish one another with all wisdom through [psalms, hymns, and songs](psalms-hymns-spiritual-songs.html) from the Spirit, singing to God with gratitude in your hearts” (cf. Ephesians 5:19\). Here, God is worshiped (thanked) in song, yet the message of the songs is also directed at other believers. The context does not specify a church service, but the “one another” aspect means that this is not simply a private matter. Today, most church services include singing. The intent of the music is to worship God and to edify believers. While the style of music may vary from location to location along with the type of instruments used (or none at all), it would be very strange for a church service not to include music and singing. The Lord’s Supper is another part of church life. Jesus commissioned it at the Last Supper (Matthew 26:26–30\), and Paul gives instructions regarding it in 1 Corinthians 11:17–34\. We are not told how often a church should observe this ordinance. Some churches do it every week, while others do it once per month. Some do it quarterly or even yearly (as the Passover on which it is based was a yearly observance). In any case, communion should be an important part of the church’s gathering. [Baptism](Christian-baptism.html) is another important church ordinance. There is no evidence that it was associated with a church service in the New Testament, but churches should be baptizing believers either in the service or in a public place. Scripture speaks of two [church offices](qualifications-elders-deacons.html): elder (overseer, pastor) and deacon. The job of the elder is to exercise spiritual oversight and to teach (1 Timothy 5:17\), and elders must be spiritually qualified (1 Timothy 3:1–8; Titus 1:5–9\). The deacons are to help meet the physical needs of the congregation so that the elders are free to do their jobs, but being a deacon is still a spiritual ministry with spiritual qualifications (Acts 6:1–4; 1 Timothy 3:8–13\). Elders are always spoken of in the plural, and there is no example in the New Testament of a single pastor who controls everything; neither is there an example of a congregation that overrules the elders. Although the specifics of church governance vary, it would seem that, at a minimum, there should be a clearly defined group of spiritual leaders who guide and teach the church and another group of spiritually qualified leaders who minister to the physical needs of the church. Leaders who are not biblically qualified or who are controlling and domineering are a clear indication that something has gone wrong, as is a congregation who will not submit to qualified leaders. The New Testament never dictates which day the church must meet. Sunday is called the Lord’s Day because Jesus rose from the dead on the first day of the week (Luke 24:1\), and it was the habit of the early church to meet on Sunday (Acts 20:7; 1 Corinthians 16:32\). For many years, most churches in the U.S. had a morning and evening service on Sunday, but now many churches only have morning services. Sunday School is also a common activity that supports the teaching ministry of the church, as do Bible studies and small groups throughout the week. Whatever day it is, Christians are forbidden to forsake meeting together (Hebrews 10:25\). The Bible does not tell us what kind of building a church should be housed in. The early church met in the temple (Acts 2:46\) and in houses (Romans 16:5; Colossians 4:15\). If a church gets very large, a single house could not contain all the members. Archeological evidence suggests that, early on, churches began to meet in designated buildings. Today, church buildings facilitate a lot of the ministries of the church and can be used for outreach as well. Some are ornate with stained glass windows, and some are plain\-looking warehouse conversions. Some churches simply rent an auditorium or a storefront or even another church. Some church buildings are multi\-use with the main sanctuary doubling as a school cafeteria during the week or a Christian school gym doubling as a sanctuary on Sunday. There is no prescribed pattern, and different settings will attract different types of people. As long as the building facilitates the activities of the church and is a wise use of resources, churches are free to choose what works best in their context. Churches should practice [church discipline](church-discipline.html). This means they should hold their members accountable to live in a way that pleases the Lord. This is described in Matthew 18:15–17\. Essentially, a person who refuses to repent after several confrontations is to be named publicly and as a last resort excommunicated. A church that refuses to address sin in its congregation is not acting biblically. While more could be said, there are certain things that must be part of a church: Bible teaching, fellowship, prayer, baptism, the Lord’s supper, worship, meeting needs, evangelism, accountability, and discipline. Every element included in the morning service should be for the purpose of encouraging believers to worship God and training them to live lives of obedience. A church should have biblically qualified leaders who are neither dictators nor held hostage to the whims of the congregation. Church funds and buildings should be used wisely, under the direction of the elders. Within these broad parameters, there is a great deal of freedom and flexibility. Ecclesiasticism should never get in the way of the gospel. When an individual or church begins to emphasize one point above all others or gives the indication that they are the only church that has the correct “mix” of elements, something is amiss.
What is a pious fraud?	Answer Pious fraud is a term used to refer to a person who uses [deceit](Bible-lying-sin.html) to advance religious ends or belief or to attain what he considers a noble or good end. Pious fraud can also refer to the deception itself. History is full of pious frauds: people who fake miracles, forge religious documents, invent spiritual encounters, etc. Dealing in [relics](Christian-relics.html) and selling [indulgences](plenary-indulgences.html) would also be examples of pious fraud. Sometimes, the motive may have been to increase spiritual awareness or bring people closer to God. More often, and more likely, the motive was to enrich the fraudster. Pious fraud still exists today. When a church puts gold\-colored dust in its ventilation system so congregants can witness a “glory cloud,” that church is practicing pious fraud. When a pastor manipulates Scripture from the pulpit to prompt his hearers to give to a bigger offering, that pastor is dealing in pious fraud. When a religious person relates an emotional story in the media, tweaking it to be more dramatic and draw a desired response from the audience, that person is a pious fraud. Deceit is often subtle, but it is still deceit. God’s Word is clear that any kind of deceit is sin. Colossians 3:9 says, “Do not lie to each other, since you have taken off your old self with its practices.” See also 1 Timothy 1:9–11, Titus 1:2, and Revelation 21:8\. Lying is against the very nature of God (Numbers 23:9; 1 Peter 2:1\). Fraud is fraud, “pious” or otherwise. Pious fraud can never be honoring to God because of its deceitful nature. The ends never justify the means, especially in God’s kingdom. Paul countered the pious frauds of his day in Romans 3:7–8: “Someone might argue, ‘If my falsehood enhances God’s truthfulness and so increases his glory, why am I still condemned as a sinner?’ Why not say . . . ‘Let us do evil that good may result’? Their condemnation is just!” Paul is making his point that good ends never justify evil means. Jesus had to deal with pious frauds, too. Mark 12:38–40 says, “As he taught, Jesus said, ‘Watch out for the teachers of the law. They like to walk around in flowing robes and be greeted with respect in the marketplaces, and have the most important seats in the synagogues and the places of honor at banquets. They devour widows’ houses and for a show make lengthy prayers. These men will be punished most severely.’” It was clear to everyone that Jesus valued truth, not just in outer appearance but in the inner life (also see Matthew 22:16\). Jude described [false teachers](false-teachers.html) this way: “They are clouds without rain, blown along by the wind; autumn trees, without fruit and uprooted—twice dead” (Jude 1:12\). As clouds that promised rain but never delivered it and trees that promised fruit but never grew it, false teachers are fraudulent. The fact that they purvey their lies in religious circles makes them pious frauds. The world is full of falsehood, and fraud of all kinds exists: accounting fraud, insurance fraud, payroll fraud, medical fraud, mail fraud, bank fraud, identity fraud—and pious fraud. Fraud of any type should never happen in the church, and pious fraud is especially heinous because it preys on religious commitment. We can avoid being deceived by pious fraud by abiding in God’s Word and learning what it says (Psalm 25:5; 2 Timothy 3:16; Romans 12:2\).
What is Polycarp’s Letter to the Philippians?	Answer [Polycarp](Polycarp.html) was an early church leader, the bishop of Smyrna, and a disciple of the apostle John. Since he had direct contact with one of the apostles, he is considered an [Apostolic Father](Apostolic-Fathers.html)—a church leader who was trained by and immediately followed the apostles. Polycarp’s Letter to the Philippians is actually a cover letter for a group of [Ignatius’](Ignatius-of-Antioch.html) writings, which the church at Philippi had requested that Polycarp send to them. This is the only existing example of Polycarp’s writings, although he is mentioned in other writings. The letter is about 2,200 words long, about the same length as Galatians or 1 John. The Letter of Polycarp is a general amalgamation of biblical teachings with many quotes and allusions to Paul’s epistles, mainly the Pastoral Epistles, but there are also quotes and allusions to Ephesians, 1 John, 1 Peter, and Matthew. Polycarp was steeped in the apostolic writings, even if they were not yet recognized as “the New Testament.” He does not speak on his own authority as the apostles did, but he applies the words of the apostles to the church in Philippi. Toward the end of the letter, Polycarp addresses issues with some specific people in the church, but most of the letter is simply reminding the church of biblical truth. In just a few pages, Polycarp’s Letter to the Philippians contains many times more Scripture than is in the average sermon today. What follows is J. B. Lightfoot’s translation with chapter but no verse divisions. Some of the archaic tenses and words have been updated. New Testament quotes are in italics. THE EPISTLE OF POLYCARP \[Prologue] Polycarp and the presbyters that are with him unto the Church of God which sojourns at Philippi; mercy unto you and peace from God Almighty and Jesus Christ our Savior be multiplied. 1\) I rejoiced with you greatly in our Lord Jesus Christ, for that you received the followers of the true Love and escorted them on their way, as befitted you—those men encircled in saintly bonds which are the diadems of them that are truly chosen of God and our Lord; and that the steadfast root of your faith which was famed from primitive times abides until now and bears fruit unto our Lord Jesus Christ, who endured to face even death for our sins, whom God raised, having loosed the pangs of Hades; on whom, though you saw Him not, you believe with joy unutterable and full of glory; unto which joy many desire to enter in; forasmuch as you know that it is by grace you are saved, not of works, but by the will of God through Jesus Christ. 2\) Wherefore gird up your loins and serve God in fear and truth, forsaking the vain and empty talking and the error of the many, for that you have believed on Him that raised our Lord Jesus Christ from the dead and gave unto him glory and a throne on His right hand; unto whom all things were made subject that are in heaven and that are on the earth; to whom every creature that hath breath doeth service; who cometh as judge of quick and dead; whose blood God will require of them that are disobedient unto Him. Now He that raised Him from the dead will raise us also; if we do His will and walk in His commandments and love the things which He loved, abstaining from all unrighteousness, covetousness, love of money, evil speaking, false witness; not rendering evil for evil or railing for railing or blow for blow or cursing for cursing; but remembering the words which the Lord spoke, as He taught; Judge not that you be not judged. Forgive, and it shall be forgiven to you. Have mercy that you may receive mercy. With what measure you measure, it shall be measured to you again; and again Blessed are the poor and they that are persecuted for righteousness' sake, for theirs is the kingdom of God. 3\) These things, brethren, I write unto you concerning righteousness, not because I laid this charge upon myself, but because you invited me. For neither am I, nor is any other like unto me, able to follow the wisdom of the blessed and glorious Paul, who when he came among you taught face to face with the men of that day the word which concerns truth carefully and surely; who also, when he was absent, wrote a letter unto you, into the which if you look diligently, you shall be able to be built up unto the faith given to you, which is the mother of us all, while hope follows after and love, goes before—love toward God and Christ and toward our neighbor. For if any man be occupied with these, he hath fulfilled the commandment of righteousness; for he that hath love is far from all sin. 4\) But the love of money is the beginning of all troubles. Knowing therefore that we brought nothing into the world neither can we carry anything out, let us arm ourselves with the armor of righteousness, and let us teach ourselves first to walk in the commandment of the Lord; and then our wives also, to walk in the faith that hath been given unto them and in love and purity, cherishing their own husbands in all truth and loving all men equally in all chastity, and to train their children in the training of the fear of God. Our widows must be sober\-minded as touching the faith of the Lord, making intercession without ceasing for all men, abstaining from all calumny, evil speaking, false witness, love of money, and every evil thing, knowing that they are God’s altar, and that all sacrifices are carefully inspected, and nothing escapes Him either of their thoughts or intents or any of the secret things of the heart. 5\) Knowing then that God is not mocked, we ought to walk worthily of His commandment and His glory. In like manner deacons should be blameless in the presence of His righteousness, as deacons of God and Christ and not of men; not calumniators, not double\-tongued, not lovers of money, temperate in all things, compassionate, diligent, walking according to the truth of the Lord who became a minister \[deacon] of all. For if we be well pleasing unto Him in this present world, we shall receive the future world also, according as He promised us to raise us from the dead, and that if we conduct ourselves worthily of Him we shall also reign with Him, if indeed we have faith. In like manner also the younger men must be blameless in all things, caring for purity before everything and curbing themselves from every evil. For it is a good thing to refrain from lusts in the world, for every lust wars against the Spirit, and neither whoremongers nor effeminate persons nor defilers of themselves with men shall inherit the kingdom of God, neither they that do untoward things. Wherefore it is right to abstain from all these things, submitting yourselves to the presbyters and deacons as to God and Christ. The virgins must walk in a blameless and pure conscience. 6\) And the presbyters also must be compassionate, merciful towards all men, turning back the sheep that are gone astray, visiting all the infirm, not neglecting a widow or an orphan or a poor man: but providing always for that which is honorable in the sight of God and of men, abstaining from all anger, respect of persons, unrighteous judgment, being far from all love of money, not quick to believe anything against any man, not hasty in judgment, knowing that we all are debtors of sin. If then we entreat the Lord that He would forgive us, we also ought to forgive: for we are before the eyes of our Lord and God, and we must all stand at the judgment\-seat of Christ, and each man must give an account of himself. Let us therefore so serve Him with fear and all reverence, as He himself gave commandment and the Apostles who preached the Gospel to us and the prophets who proclaimed beforehand the coming of our Lord; being zealous as touching that which is good, abstaining from offenses and from the false brethren and from them that bear the name of the Lord in hypocrisy, who lead foolish men astray. 7\) For everyone who shall not confess that Jesus Christ is come in the flesh, is antichrist: and whosoever shall not confess the testimony of the Cross, is of the devil; and whosoever shall pervert the oracles of the Lord to his own lusts and say that there is neither resurrection nor judgment, that man is the firstborn of Satan. Wherefore let us forsake the vain doing of the many and their false teachings, and turn unto the word which was delivered unto us from the beginning, being sober unto prayer and constant in fasting, entreating the all\-seeing God with supplications that He bring us not into temptation, according as the Lord said, The Spirit is indeed willing, but the flesh is weak. 8\) Let us therefore without ceasing hold fast by our hope and by the earnest of our righteousness, which is Jesus Christ who took up our sins in His own body upon the tree, who did no sin, neither was guile found in His mouth, but for our sakes He endured all things, that we might live in Him. Let us therefore become imitators of His endurance; and if we should suffer for His name’s sake, let us glorify Him. For He gave this example to us in His own person, and we believed this. 9\) I exhort you all therefore to be obedient unto the word of righteousness and to practice all endurance, which also you saw with your own eyes in the blessed Ignatius and Zosimus and Rufus, yes and in others also who came from among yourselves, as well as in Paul himself and the rest of the Apostles; being persuaded that all these ran not in vain but in faith and righteousness, and that they are in their due place in the presence of the Lord, with whom also they suffered. For they loved not the present world, but Him that died for our sakes and was raised by God for us. 10\) Stand fast therefore in these things and follow the example of the Lord, being firm in the faith and immovable, in love of the brotherhood kindly affectioned one to another, partners with the truth, forestalling one another in the gentleness of the Lord, despising no man. When you are able to do good, defer it not, for Pitifulness delivered from death. Be you all subject one to another, having your conversation unblamable among the gentiles, that your good works both you may receive praise and the Lord may not be blasphemed in you. But woe to him through whom the name of the Lord be blasphemed. Therefore teach all men soberness, in which you yourselves also walk. 11\) I was exceedingly grieved for Valens, who aforetime was a presbyter among you, because he is so ignorant of the office which was given unto him. I warn you therefore that you refrain from covetousness, and that you be pure and truthful. Refrain from all evil. But he who cannot govern himself in these things, how doth he enjoin this upon another? If a man refrain not from covetousness, he shall be defiled by idolatry, and shall be judged as one of the Gentiles who know not the judgment of the Lord, Nay, know we not, that the saints shall judge the world, as Paul teaches? But I have not found any such thing in you, neither have heard thereof, among whom the blessed Paul labored, who were his letters in the beginning. For he boasts of you in all those churches which alone at that time knew God; for we knew Him not as yet. Therefore I am exceedingly grieved for him and for his wife, unto whom may the Lord grant true repentance. Be you therefore yourselves also sober herein, and hold not such as enemies but restore them as frail and erring members, that you may save the whole body of you. For so doing, you do edify one another. 12\) For I am persuaded that you are well trained in the sacred writings, and nothing is hidden from you. But to myself this is not granted. Only, as it is said in these scriptures, Be you angry and sin not, and Let not the sun set on your wrath. Blessed is he that remembers this; and I trust that this is in you. Now may the God and Father of our Lord Jesus Christ, and the eternal High\-priest Himself the Son of God Jesus Christ, build you up in faith and truth, and in all gentleness and in all avoidance of wrath and in forbearance and long suffering and in patient endurance and in purity; and may He grant unto you a lot and portion among His saints, and to us with you, and to all that are under heaven, who shall believe on our Lord and God Jesus Christ and on His Father that raised him from the dead. Pray for all the saints. Pray also for kings and powers and princes and for them that persecute and hate you and for the enemies of the cross, that your fruit may be manifest among all men, that you may be perfect in Him.
What is a pastoral sabbatical? Should pastors take a sabbatical?	Answer The word sabbatical comes from Sabbath, which comes from the Hebrew word for “seventh.” Because work was forbidden, and rest was enjoined on the Sabbath day (Exodus 20:8–11\), the word Sabbath came to be associated in Christianity with the idea of rest rather than the number 7 or the day Saturday. In modern parlance, a sabbatical is a break from a job that provides a person a change of pace, allowing him to be more effective at his position when he returns. The purpose of a sabbatical can also be to work on other things to advance one’s career. A sabbatical is different from a vacation. A professor might take a year of sabbatical leave to pursue writing and research that he would never have time to do if he was teaching a full load. Although such a sabbatical is a change of pace, it is still considered work. Some [pastors](teaching-pastor.html) also take sabbaticals. Most are not in a position to take a year off, but many are able to take a month or so once a year to pray, study, and plan their sermons for the upcoming year. During this time, they are often away from the church office and somewhat insulated from day\-to\-day concerns so they can focus on other things. Of course, many pastors of small churches hardly get a vacation, let alone an extended sabbatical. While there is nothing about pastoral sabbaticals in the Bible, they seem to be a good idea. Sabbaticals can be times of rejuvenation for the pastor, and the church will benefit. If the church objects to paying the pastor for “a month off,” they should remember that a sabbatical is not a vacation but a spiritual retreat for the benefit of both church and pastor. The pastor will still be working. If it has the added benefit of allowing the pastor to spend quality time with his family in a cabin in the mountains or a cottage on the beach, so much the better. A pastoral sabbatical makes good practical sense, and even smaller churches would do well to make it a priority to have their pastor take some time off for spiritual renewal, undisturbed study, and long\-term planning. All pastors need a place that allows some escape from the seemingly endless demands upon their time and energy. Insisting that a pastor take occasional [vacations](Christian-vacation.html) to spend time with family is wise. Understanding that he needs personal/family time during the evenings and on weekends would not be a bad idea, either.
Who wrote most of the New Testament?	Answer The questions “Who wrote most of the New Testament?” and “Who wrote most of the books of the New Testament?” are different questions with different answers. By number of books, Paul is at the top; by volume, Luke is the winner. The [apostle Paul](life-Paul.html) wrote the most books of the [New Testament](New-Testament-Survey.html)—13 total out of 27: • Romans • 1 and 2 Corinthians • Galatians • Ephesians • Philippians • Colossians • 1 and 2 Thessalonians • 1 and 2 Timothy • Titus • Philemon Paul clearly identifies himself as the author of each “book” that he wrote. Actually, all of his writings are epistles (letters) written to individuals or churches to instruct them in the faith. 1 Timothy 1:1–2 is a typical greeting: Paul, an apostle of Christ Jesus by the command of God our Savior and of Christ Jesus our hope, To Timothy my true son in the faith: Grace, mercy and peace from God the Father and Christ Jesus our Lord. Modern critical scholarship has taken great pains to try to dispute certain letters as inauthentic because they contain teachings that do not fit their preconceived notions of what Paul would have said or because of slight differences in style or vocabulary within certain letters. (Modern critical scholarship only accepts Romans, Galatians, Philippians, 1 Thessalonians, and Philemon as indisputably written by Paul.) However, none of these challenges are convincing, and a good New Testament Introduction like the one by [Carson and Moo](https://www.christianbook.com/introduction-the-new-testament-second-edition/d-a-carson/9780310238591/pd/38595?event=ESRCG) will address these issues in\-depth and provide good evidence for Pauline authorship of all 13 letters attributed to him. At one time, many felt that Paul had also written Hebrews. However, the author does not identify himself as Paul. Likewise, the author does not count himself as an eyewitness to Jesus as Paul did. In Hebrews 2:3, the author says, “This salvation, which was first announced by the Lord, was confirmed to us by those who heard him.” The author of Hebrews received the gospel from someone else who had received it firsthand. Paul makes it clear that he received the gospel directly from Jesus: “I want you to know, brothers and sisters, that the gospel I preached is not of human origin. I did not receive it from any man, nor was I taught it; rather, I received it by revelation from Jesus Christ” (Galatians 1:11–12\). Someone other than Paul must have written Hebrews, but that person did not identify himself. The content is clearly consistent with the rest of New Testament teaching so, in this case, identifying the human author is not critical. By volume, [Luke](Luke-in-the-Bible.html) is the writer who wrote the largest part of the New Testament. The Gospel According to Luke and the Acts of the Apostles are two of the longest books; together, they make up about 27\.5 percent of the New Testament. Luke and Acts are really volumes 1 and 2 of the same work, which scholars often refer to as Luke\-Acts. The introductions of each work explain that Luke is writing for a man named [Theophilus](Theophilus-Luke-Acts.html) who wants to know the factual basis of his faith. Luke carefully investigated the facts concerning Jesus’ life, consulting documents and interviewing eyewitnesses (see Luke 1:1–3\). Luke was also a traveling companion of Paul and an eyewitness himself to many of the events reported in Acts. After Luke and Paul, John is the most prolific New Testament writer, having written the Gospel According to John, the epistles 1, 2, and 3 John, and Revelation. The rest of the books, with the exception of the anonymous Hebrews, are named for their authors: • The Gospel According to Matthew — Matthew, the disciple of Jesus • The Gospel According to Mark — Church tradition says that Mark served as a secretary for Peter and the Gospel of Mark is based on Peter’s preaching. Mark had also worked with Paul as a missionary. • James — James, the brother of Jesus • 1 and 2 Peter — Peter, the disciple and apostle • Jude — Jude (Judas), the brother of Jesus While the human author and provenance are important, more important is that the books of the New Testament were [inspired by the Holy Spirit](Bible-inspired.html). We can speak of the human author, but we must remember that all of the books of the Bible have a single, divine Author.
What is the fullness of God (Ephesians 3:19)?	Answer The fullness of [God](who-is-God.html) is the totality of everything God is—His [attributes](attributes-God.html), His character, His perfection, His holiness, His power, His love, et cetera. The fullness of God is His complete nature; it is who He is. The Bible mentions the “fullness” (Greek [pleroma](pleroma.html)) of God in a few different senses, and it is important to consider the context when interpreting these passages. Let’s briefly discuss three of the most direct references to the fullness of God, found in Colossians and Ephesians: In Colossians 1:19, Paul writes that “it was the Father’s good pleasure for all the fullness to dwell in \[Christ]” (NASB). In Colossians 2:9, we see that “in Christ all the fullness of the Deity lives in bodily form.” Both passages powerfully affirm the fact that [Jesus is God](is-Jesus-God.html). The fullness, or totality, of God is found in Christ. Everything that can be said of God can be said of Jesus Christ (see John 14:7–11\). Paul continues with another incredible fact: that, in Christ, we ourselves have been “brought to fullness” (Colossians 2:10\). Christians find their completeness in Christ and no one else. Jesus, who is the fullness of God in bodily form, makes us whole by His grace. [Paul](life-Paul.html) conveys the same idea in Ephesians 3:19\. At the end of a lengthy prayer, Paul makes a series of requests, climaxing with a prayer that his readers “may be filled to all the fullness of God” (NASB). Obviously, none of God’s creatures can achieve the fullness of God in the sense of becoming equal with God. Rather, being filled to all the fullness of God describes the fulfillment of Jesus’ promise: “Anyone who loves me will obey my teaching. My Father will love them, and we will come to them and make our home with them” (John 14:23\). God indwells believers, and they become “partakers of divine nature” (2 Peter 1:4, ESV). The riches of God are available to us. God by His grace, [fills us with His Holy Spirit](Spirit-filled.html), enabling us to live more like Christ, in whom the fullness dwells (Ephesians 5:18–20\). Jesus said that “whoever drinks the water I give them will never thirst. Indeed, the water I give them will become in them a spring of water welling up to eternal life” (John 4:14\). A never\-ending source of life and satisfaction and spiritual abundance—this fountain of [living water](living-water.html) is the fullness of God within the believer. Francis Foulkes, a theologian and commentator, expresses the heart of Ephesians 3:19 well: “He \[Paul] thus prays ultimately that they may receive not any attribute of God, or any gift of his, not love, not knowledge, not strength, alone or in combination—but no less than the very highest he can pray for, the full indwelling of God. . . . Of course the eternal God can never be limited to the capacity of any one, or all, of his sinful creatures; at the same time Paul does not want to pray for anything less than that God’s people may be filled to (eis) the very fullest of himself that he seeks to bring into their lives” (The Letter of Paul to the Ephesians: An Introduction and Commentary, Wm. B. Eerdmans Pub., 1989, p. 114\). The goal of every Christian is to be filled completely with God, so that His character, His attributes, and His love define our existence. In conclusion, the fullness of God refers to the totality of who God is. In one sense, the absolute fullness of God is unknowable for finite creatures. However, in His grace, God chooses to communicate with His creatures, offering them new life in Christ, indwelling them by the Holy Spirit, and ultimately filling them with His fullness. A powerful image from [C. S. Lewis’s](C-S-Lewis.html) The Screwtape Letters illustrates this well. In this fictional book, an elder [demon](demons-Bible.html) is writing to his young nephew, attempting to explain God’s grand plan for humankind: “One must face the fact that all the talk about His \[God’s] love for men, and His service being perfect freedom, is not (as one would gladly believe) mere propaganda, but an appalling truth. He really does want to fill the universe with a lot of loathsome little replicas of Himself—creatures whose life, on its miniature scale, will be qualitatively like His own, not because He has absorbed them but because their wills freely conform to His” (HarperCollins Pub., 1996, p. 38\). If you are a Christian, you can ask God to fill you with His fullness and have faith that “He who began a good work among you will complete it by the day of Christ Jesus” (Philippians 1:6, NASB). If you are not a Christian, Jesus invites you to a new relationship with God today. Why wait?
Can a Christian be pro-life personally but pro-choice politically?	Answer Few issues in the United States are as contentious as [abortion](abortion-Bible.html). One common approach to the controversy attempts to separate moral views from political views with statements such as these: I’m personally against abortion, but I don’t think it should be illegal. Women should have the right to choose, though I could never have an abortion myself. Abortion is wrong, but the government should not legislate morality. We should not force our religious beliefs on other people. Ordinary citizens might use these statements to avoid an argument. Politicians often use them to pander to pro\-life voters while cooperating with pro\-abortion voters. At best, such statements are inconsistent. At worst, they are deceptive. Every law, without exception, is based on some underlying moral principle. Some laws are considered obvious, particularly those that forbid overt harm to others: e.g., laws against theft, fraud, or violence. The biblical worldview indicates that the unborn are innocent human beings. That makes abortion an [act of murder](is-abortion-murder.html). The above statements sound horrific when their practical implications are made clear: I’m personally against murdering children, but I don’t think it should be illegal. Women should have the right to choose to kill their children, though I could never kill my own. Killing children is wrong, but the government should not legislate morality. We should not force our religious beliefs on those who want to kill infants. One can further understand the problem with this approach by substituting other moral issues. No one claims “immoral, not illegal” should apply to everything, because in some cases it would be absurd. Should it apply to rape? Or assault? Adultery? Saying mean things? Using profanity? The thought exercise reveals differences between individuals, but it also reinforces a truth held universally: some moral principles are worth being enforced by law, even if some people disagree. Every culture grapples with where and how to make that distinction, not whether the distinction should be made. The controversy is focused on exactly where to draw the line between moral principles that are statutorily enforceable and those that are not. Judgments on [gray areas](Christian-liberty.html) differ from person to person, even among faithful Christians (Romans 14:1–10\). There’s wisdom in believing that not every nuance of religious belief should be enforced by secular courts (1 Corinthians 5:9–13\). Most Christians recognize the value of some [separation between church and state](separation-church-state.html), not least because “the state” will usually be hostile to biblical faith (see John 16:1–4; Acts 5:29; 1 Timothy 2:1–2\). Most Christians also realize that they are not called to pursue political dominance but to faithfully make disciples (John 18:36; Matthew 28:19–20\). However, abortion is obviously not on par with things like swearing, drunkenness, or slander. Abortion is not primarily defined on a personal, spiritual level, such as sexual sin or abusing drugs. Nor is it comparable to harming others through deception, fraud, or theft. Properly understood, abortion means killing people: murdering innocent human beings. That’s well beyond the line even secularists draw when it comes to accepting legally enforced moral ideas. Unjust killing of other people is arguably the clearest, easiest example of something civilized cultures should prohibit. Fine details will always be subject to debate. However, statements such as “I am personally pro\-life but politically pro\-choice” make no meaningful sense in any worldview, let alone that of a biblical Christian. Christians should unashamedly [advocate](why-should-I-not-have-an-abortion.html) for the lives of those in the womb, while sharing truth, explaining alternatives, and offering [recovery](abortion-healing-recovery.html) to women pressured to end the lives of their unborn children.
Who was Cesar Chavez?	Answer César Chávez (1927—1993\) was a labor union leader and [civil rights activist](Christian-civil-rights.html) whose life was dedicated to la causa (“the cause”): to improve the plight of farm workers in the United States by nonviolently negotiating their working and living conditions. Cesario Estrada Chavez was born in Yuma, Arizona, to Mexican\-American parents. When he began attending school, he was expected to change his name to Cesar since speaking Spanish was forbidden. During the Great Depression, his family was forced to sell their home and homestead, which Cesar regarded as a great injustice toward the poor. The Chavez family moved to California and became migrant farm workers. Cesar dropped out of school after the eighth grade and began working in the fields full time. In 1946, Chavez joined the U.S. Navy. After his service, he returned to farm work and married Helen Fabela. Over time, they had eight children together. Chavez was a part of the National Farm Labor Union, and, in an attempt to improve the lives of farmworkers, he participated in pickets at cotton and grape fields. In 1952, he became involved with the Community Service Organization (CSO), a Latino civil rights group. Over the next decade, he registered new voters and fought racial and economic discrimination. He became the CSO’s national director. After resigning in 1962, Chavez used his life savings to found the National Farm Workers Association (NFWA) in Delano, California, along with Dolores Huerta. In 1965, the NFWA joined Filipino\-American farm workers against grape growers, starting the Delano Grape Strike. During this strike, Chavez insisted that the protesters must never respond with violence. Over the course of the five\-year strike, Cesar led a 340\-mile march from Delano to Sacramento and led a 25\-day hunger strike. In 1970, the Delano growers signed contracts with the union agreeing to raise wages for pickers and give them the right to unionize. The growers also introduced a health plan and enacted new safety measures regarding the use of pesticides on crops. Throughout the 1970s, Chavez continued to lead the union’s efforts to win labor contracts for farm workers across the agricultural industry, using nonviolent tactics. Cesar died in 1993 at the age of 66 and was posthumously awarded the Presidential Medal of Freedom, the highest civilian award in the United States. Cesar Chavez Day is a federal commemorative holiday observed on March 31 that celebrates Chavez’s legacy. Chavez described his movement advocating for the poor as promoting a radical Christian philosophy, which can be described as a quest for [social justice](social-justice.html) rooted in Roman Catholic teaching. Chavez was inspired by [St. Francis of Assisi](Saint-Francis-of-Assisi.html), who gave up his material wealth to live with and work on behalf of the poor. Chavez was also influenced by the nonviolent resistance of [Mahatma Gandhi](who-was-Gandhi.html) and [Martin Luther King, Jr](Dr-Martin-Luther-King-Jr.html). Chavez’s beliefs motivated him to fight peacefully and passionately for the cause of the poor, to whom he said, “¡Si se puede!” (“Yes, you can!”). Regarding his mission and his commitment to non\-violent tactics, Cesar Chavez said, “When we are really honest with ourselves we must admit that our lives are all that really belong to us, so it is how we use our lives that determines what kind of men we are. It is my deepest belief that only by giving life do we find life, that the truest act of courage, the strongest act of manliness is to sacrifice ourselves for others in a totally non\-violent struggle for justice. To be a man is to suffer for others. God help us to be men” (The Words of César Chávez, Texas A\&M University Press, 2002, p. 167\). In his commitment to fair treatment of workers, dedication to non\-violent protest, and care for the poor, Cesar Chavez is someone Christians can emulate.
What is indeterminism?	Answer Indeterminism is best understood in contrast to determinism. Determinism and indeterminism are philosophical rather than theological terms. Determinism is the philosophical position that states that none of our actions are free but are rather determined by antecedent causes. Freedom of the will is simply an illusion. A man may pick out a blue shirt and a red tie to wear one morning, and it appears to be a free choice. However, according to determinism, his choice was not free. He has preferences, which have been determined by chemicals in the brain, psychological influences during childhood and at all times previous to this point in time, a profession, and maybe hundreds or thousands of unknown and unseen natural forces that are exerting influence on him—and which have also been influenced by similar forces. As a result, the choice to wear a blue shirt and a red tie was predetermined. If we could see and understand all forces exerting an influence, we would be able to predict with 100 percent accuracy what someone would do in any given situation. Of course, we cannot do that, so it seems to us as though people make free choices; in reality, they make the only choice they can. Sir Arthur Conan Doyle was a determinist, and this comes through in his Sherlock Holmes stories and novels. Holmes is a great detective because he has greater\-than\-average insight into the influences acting on other people; he can therefore discern who did what and why better than anyone else. Even criminals have no choice, so, in Doyle’s world, they are not punished on a moral basis, although they may need to be locked up to protect the rest of us. Indeterminism simply denies that all choices are predetermined by antecedent causes. Indeterminism affirms that people really are free to make choices. The Bible does not speak of either indeterminism or determinism. The Bible affirms that God is in control of everything but also that people are responsible for their choices. Speaking of temptations in the world, Jesus said, “Such things must come, but woe to the person through whom they come!” (Matthew 18:7\). Saying that “such things must come” sounds like determinism; however, “the person through whom they come” is held responsible, and that suggests indeterminism. The concept that determinism and indeterminism can be reconciled is called [compatibilism](compatibilism.html)—the proposition that God’s control is compatible with human choice and responsibility. Since indeterminism is not a biblical or theological term, we would hesitate to say that indeterminism is biblical, but neither would we affirm determinism. Compatibalism is the better term. We are all completely in [God’s control](God-is-in-control.html), yet He allows us to make choices. We may be free to do what we want, but until we have been made alive in Christ, we don’t want to do anything that pleases God, and in this sense our wills are bound. As long as we are determined to control our own lives, we live in opposition to God (see Romans 8:5–8\). In our natural state, we cannot please God. It is only when we are made alive in Christ that we are free to live pleasing to God.
Will Jesus still have the scars of crucifixion in heaven?	Answer The Bible does not specifically tell us that Jesus, now in heaven, has retained the scars of His crucifixion. We can’t be absolutely sure, but we believe He does still have the scars—the only scars anywhere in heaven—based on a few clues in Scripture. When Jesus rose from the dead, His resurrected, glorified body still had the scars. He invited [Thomas](Thomas-in-the-Bible.html), who had doubted the resurrection, to see and feel the scars of crucifixion: “Put your finger here,” Jesus said; “see my hands. Reach out your hand and put it into my side. Stop doubting and believe” (John 20:27\). Jesus’ scars were visible and touchable, post\-resurrection. John’s description of Jesus in the first part of the book of Revelation does not mention any scars or wounds (Revelation 1:12–16\). Of course, the description is quite symbolic, emphasizing Jesus’ glory, power, and majesty. Later in the same book, Jesus is pictured as “a Lamb, looking as if it had been slain” (Revelation 5:6\). This picture suggests scars, but, again, it is highly symbolic, and we are careful not to draw details of physical appearance from such a passage. If Jesus still has the scars of crucifixion in heaven, why might He have chosen to retain them? The scars borne by our Savior represent several profoundly important things: First, the scars are an eternal witness to the [Incarnation](incarnation-of-Christ.html) of the Son of God. A spirit can have no scars, but “the Word became flesh and made his dwelling among us” (John 1:14\). It was while He walked this earth as one of us that He received the scars. And Christ remains in the flesh forever. Just as the Son lost none of His divinity when He came to earth, so He lost none of His humanity when He returned to heaven. He is forever God in the flesh, the perfect (and only) [Mediator](Jesus-mediator.html) between God and man (1 Timothy 2:5\). Second, the scars reveal why Jesus came to earth: to be a sacrifice for us. As Jesus said, “the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many” (Matthew 20:28\). He came to suffer for us, to save us from sin. He came to [reconcile](reconciliation.html) us to the Father in heaven. That reconciliation required His suffering: “He was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was on him, and by his wounds we are healed” (Isaiah 53:5\). Jesus’ scars of crucifixion attest to His sacrifice. Third, the scars reveal that God loved us while we were still sinners. It was the sin of mankind that put Jesus on the cross. As He was being arrested, Jesus told His enemies, “This is your hour—when darkness reigns” (Luke 22:53\). And the world itself grew dark when He was on the cross (Luke 23:44\). But thus it had to be. If God had waited until we somehow made ourselves righteous, we would never have known salvation. We weren’t interested in righteousness, and we could not attain to it (Romans 3:10–12\). Evil scarred Jesus, and those scars are proof that “God demonstrates His own love for us in this: While we were still sinners, Christ died for us” (Romans 5:8\). Fourth, the scars Jesus still bears in heaven reveal that He suffered as we do in this world. He knows our pain. He wept with those who wept (John 11:35\). He resisted against sin unto the point of bloodshed (Hebrews 12:4\). He is our High Priest who empathizes with our weaknesses (Hebrews 4:15\). Fifth, the scars signify that death has been defeated. The wounds Jesus received were lethal, but He triumphed over the grave. What’s more, He allows us to share in His triumph. The scars show that our final victory is in Him. “‘Where, O death is your victory? Where, O death is your sting?’ . . . But thanks be to God! He gives us the victory through our Lord Jesus Christ” (1 Corinthians 15:55, 57\). The scars of crucifixion Jesus will likely possess for eternity speak of the greatest love ever (John 15:13\). Presumably, Jesus will have the only scars in heaven, in which case we will see a visible reminder of His praiseworthiness. Without the event that occasioned those scars, no one else would be there.
Will God ever give up on me?	Answer We tend to give up on people who repeatedly disappoint us. That is, after a certain number of letdowns, we stop trying to improve that person’s condition. We’ve tried everything—we’ve advised, encouraged, rebuked, begged, pressured, assisted, and more. All we get in return are empty promises and repeated disappointment. We can only take so much, and we give up. Would God ever give up on you the same way? Would He ever stop working in your life and stop trying to improve the condition of your soul? There are various reasons why people might think He would, but there is a biblical response to each: • “God will give up on me because I’ve sinned too much.” But Scripture says, “Where sin increased, grace increased all the more” (Romans 5:20\). No one can out\-sin [God’s grace](grace-of-God.html). • “God will give up on me because I keep repeating the same sin.” Jesus taught us to forgive each other “not up to seven times, but up to [seventy times seven](seventy-times-seven.html)” (Matthew 18:22, NKJV). God holds Himself to at least that same standard. • “God will give up on me because I’m not worth rescuing.” Your worthiness has nothing to do with your salvation. You are forgiven on the basis of Christ’s worthiness alone. He is the Holy One who died and shed His blood; He is the one who “purchased for God persons from every tribe and language and people and nation” (Revelation 5:9\). • “God will give up on me because I’m a failure.” “All have sinned and fall short of the glory of God” (Romans 3:23\); i.e., we are all equally failures before God. In Christ, we are made victors: “Everyone born of God overcomes the world. This is the victory that has overcome the world, even our faith” (1 John 5:4\). • “God will give up on me because I keep taxing His patience.” Be glad for this verse: “The Lord is not slow in keeping his promise. . . . Instead he is patient with you, not wanting anyone to perish, but everyone to come to repentance” (2 Peter 3:9\). • “God will give up on me because, if I were God, I would give up on me.” It’s a good thing you’re not God! “God is not . . . a human being, that he should change his mind. Does he speak and then not act? Does he promise and not fulfill?” (Numbers 23:19\). The Bible repeatedly emphasizes God’s faithfulness: “May your whole spirit, soul and body be kept blameless at the coming of our Lord Jesus Christ. The one who calls you is faithful, and he will do it” (1 Thessalonians 5:23b–24\). You can have added confidence that God will not give up on you because of the examples of [God’s faithfulness](faithfulness-of-God.html) in history: When Adam and Eve sinned, God did not “give up” on them; He came looking for them. They hid, but God sought: “But the Lord God called to the man, ‘Where are you?’” (Genesis 3:9\). When Israel followed after idols and forsook the Lord, the nation was delivered into captivity. But God did not “give up” on them; He promised them continued love and eventual renewal: “Zion said, ‘The Lord has forsaken me, the Lord has forgotten me.’ ‘Can a mother forget the baby at her breast and have no compassion on the child she has borne? Though she may forget, I will not forget you! See, I have engraved you on the palms of my hands’” (Isaiah 49:14–16a). When Peter denied Jesus on the night of the Lord’s arrest, God did not “give up” on him; in fact, Jesus had promised Peter a restoration before Peter even committed the sin: “When you have turned back,” Jesus said, “strengthen your brothers” (Luke 22:32\). God wasn’t done with Peter yet. When the world seemed hopelessly, irretrievably lost, God did not “give up” on us; He sent the Savior: “God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life” (John 3:16\). God created you and loves you very much. He wants to have a vibrant relationship with you, and Jesus’ mission proves it. Jesus said, “The Son of Man came to seek and to save the lost” (Luke 19:10\). In the parable of the lost sheep, the shepherd seeks the lost animal “until he finds it” (Luke 15:4\). In the parable of the lost coin, the woman sweeps the house “until she finds it” (Luke 15:8\). There’s no resignation in those parables. No giving up. The lost must be found. This is certainly good news! God has gone to great lengths to save you from sin and death, and He did so “while we were still sinners” (Romans 5:8\). God will not “give up” on anyone, you included. What about those who resist the Holy Spirit’s conviction, refuse to heed the Word of God, decline to give God thanks, and stubbornly pursue a sinful path? Romans 1:18–32 is a sobering passage on the consequences of turning one’s back on God and refusing to repent. God gives the rebellious sinner over to three things: • “to sexual impurity” (verse 24\) • “to shameful lusts” (verse 26\) • “to a depraved mind” (verse 28\) As the wicked desert God, God in turn deserts them, no longer giving them divine direction or restraint, but allowing them to corrupt themselves as they wish. This abandonment of God, this being [given over](God-gave-them-over.html) to one’s own desires, is an awful judgment—and not one that will befall the child of God. If you are a child of God, there is no way that God will give up on you. You have this promise: “And I am certain that God, who began the good work within you, will continue his work until it is finally finished on the day when Christ Jesus returns” (Philippians 1:6\).
What is the significance of Jesus saying, “I am with you always even to the end of the age” (Matthew 28:20)?	Answer The final verses of Matthew 28 contain what we refer to as the [Great Commission](great-commission.html). Jesus gave believers their mission—to make disciples—as they live under His authority and as His representatives on earth. This mission will continue to the end of the age. Christians have the assurance that God is with us, no matter what happens, even “to the very end of the age” (Matthew 28:20\). As Jesus’ time on earth neared its end, He often told His disciples of what was to come, including what would happen at the end of the age. The “end of the age” or “the end of the world” (KJV) means the end of this present era and the commencement of the next dispensation. At the end of the [church age](church-age.html), the end\-times events will occur, God will judge the wicked, and Christ will return again to establish His kingdom (Matthew 24\). Jesus had told His disciples that He would be killed but would rise again (Matthew 16:21\). He intentionally gave them specific ways to recognize that the end was near (Matthew 24:4–14\). Although Jesus did not give the disciples all the details of the end of the age, knowing they would not fully understand, His warnings came with assurances that would sustain them. Each time He warned them or gave them a command, He also gave them hope. For example, when He forewarned His followers that they would have trouble in this world, He also assured them, saying, “‘Take heart. I have overcome the world’” (John 16:33\). Jesus’ warnings and commands to His own are never found apart from His assurances. Before Jesus [ascended into heaven](ascension-Jesus-Christ.html), He instructed His disciples, “All authority in heaven and on earth has been given to me. Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age” (Matthew 28:19–20\). This promise that He would be with His disciples even to the end of the age still holds true for believers today. We are not yet to the end of the age. In His promise to be with His disciples always, even to the end of the age, Jesus did not mean He would physically be with them. God is with us always through His Spirit. Before Jesus ascended into heaven, He promised His disciples that He would send the Advocate, the Holy Spirit, to them (John 14:26\). Since [Pentecost](day-Pentecost.html), the Holy Spirit indwells all believers from the moment they are saved. He guards and guarantees our salvation (Ephesians 1:13; 4:30\), leads us into righteousness (Galatians 5:16–18\), reminds us of what is true (John 14:26\), and gives us godly wisdom (1 Corinthians 2:10–11\). Through the Holy Spirit, we have assurance that God is in control and that He is with us always, even to the end of the age. Just as God promised Joshua that He would never leave him or forsake him (Deuteronomy 31:6\), so Jesus told His disciples, “I am with you always, even to the end of the age” (NKJV). This promise sustains us as we seek to make disciples and live as God’s representatives on earth, no matter what trials or difficulties come our way.
What does it mean that we were by nature children of wrath (Ephesians 2:3)?	Answer Paul calls all of us “children of wrath” in Ephesians 2:3 because, prior to knowing Christ, everyone was under the judgment of God. Because of Adam’s original sin and the way we continued to sin against one another and against God, we all deserved [God’s wrath](wrath-of-God.html). God is [just](God-is-just.html), and the just response to our sins is condemnation. Thankfully, God is also [merciful](God-is-merciful.html), and He did not leave us in our pitiful condition. Jesus Christ died on the cross to pay for our sins, so that anyone who accepts His gift of grace will never have to pay the wages of sin, which is death (Romans 6:23a). We will circle back to that, but first, let’s explore Paul’s intriguing statement that we “were by nature children of wrath” (Ephesians 2:3, ESV). In Ephesians 2:1–3, Paul is recounting the desperate state of his readers prior to their salvation. We were all, regardless of creed, race, nationality, wealth, or status, “dead in \[our] offenses and sins” (Ephesians 2:1, NASB). Following this grim diagnosis of the human condition, Paul writes, “Among them we too all previously lived in the lusts of our flesh, indulging the desires of the flesh and of the mind, and were by nature children of wrath, just as the rest” (Ephesians 2:3, NASB). Some scholars believe that the we in this passage is a reference to Paul’s people, the Jews, in contrast to his Gentile readers. Others believe that he was simply including himself and his coworkers or fellow believers in the picture. Either way, the words all and just as the rest make Paul’s main point clear: every Christian was once a “child of wrath.” In Paul’s culture, referring to someone as the “child of” something in a metaphorical sense meant that particular something thoroughly characterized that person. The thing a person was the “child of” defined him and his destiny. For example, in the Old Testament, David literally proclaims someone to be a “child of death”; in other words, David proclaimed that person to be destined for death—he deserved to die (2 Samuel 12:5\). Another example comes when Paul urges Christians to live as “children of light,” or as people defined by their association with the truth and holiness of Christ (Ephesians 5:8\). As unbelievers, we were “children of wrath”; the thing that characterized us was God’s wrath. Our destiny was separation from God, and we deserved it. The phrase by nature in Ephesians 2:3 emphasizes the sorry state we were in [from birth](born-sinners.html). Thanks be to God, He did not leave us in a hopeless state! He stepped in and saved us, rescuing us from the great trouble we created. Jesus died on the cross, taking our sins upon Himself, and then rose again, defeating death. Anyone who comes to Him will be saved (Romans 10:9–13\). Because of God’s gift, we are no longer children of wrath, but [children of God](children-of-God.html), adopted into His family and given eternal life with Him (Galatians 3:26–29; 1 John 3:1–3\). In His grace, “God did not appoint us to suffer wrath but to receive salvation through our Lord Jesus Christ” (1 Thessalonians 5:9\). Paul marvels at the magnitude of what God has done for us former children of wrath: “Because of his great love for us, God, who is rich in mercy, made us alive with Christ even when we were dead in transgressions—it is by grace you have been saved. And God raised us up with Christ and seated us with him in the heavenly realms in Christ Jesus, in order that in the coming ages he might show the incomparable riches of his grace, expressed in his kindness to us in Christ Jesus” (Ephesians 2:4–7\). Do you know Jesus Christ? There is no reason for you to stay in the desperate place described in Ephesians 2:1–3, when the blessings of Ephesians 2:4–10 are waiting for you. God invites you to come to Him and accept His free gift of grace through faith in His Son. [Come to Him today!](how-can-I-be-saved.html)
What does it mean that the gospel is good news?	Answer The [gospel](what-is-the-gospel.html) is the “good news” because it contains the exceedingly wonderful message of God’s redemption of sinful humanity through the death and resurrection of His Son, Jesus Christ. The gospel is the heart, the central core of Christian preaching. The English noun gospel comes from the Anglo\-Saxon term godspell, meaning “glad tidings.” It is translated from the Greek evangelion, which means “good message.” Originally, the word was related to news of military triumph. But when the New Testament was recorded, its writers assigned the term gospel to the “good news” of salvation in Jesus Christ. The gospel encompasses the entire communication of redemption and salvation to humans as preached by Jesus Christ and His followers (Matthew 4:23; Romans 10:15\). Later, the term gospel was also applied to the four historical records of Jesus Christ’s life written by Matthew, Mark, Luke, and John. These four men are the original “evangelists,” or writers of the evangelion. The announcing of good news began with an angel heralding [John the Baptist’s](life-John-Baptist.html) birth to his father, Zechariah: “I am Gabriel. I stand in the presence of God, and I have been sent to speak to you and to tell you this good news” (Luke 1:19\). John the Baptist was the first to preach the gospel (Mark 1:1–4\). After John [baptized Jesus](Jesus-baptized.html), God’s Spirit and anointing rested on the Lord “to bring Good News to the poor . . . to proclaim that captives will be released, that the blind will see, that the oppressed will be set free” (Luke 4:18, NLT) and to “proclaim the good news of God” (Mark 1:14\). “The time has come,” Jesus began. “The [kingdom of God](kingdom-of-God.html) has come near. Repent and believe the good news!” (Mark 1:15\). The gospel Jesus proclaimed focused on the arrival of God’s kingdom (Luke 10:9; 17:21\). Through Christ’s coming to earth, God’s rule would be completed (Matthew 6:10\), His righteousness established (Isaiah 9:7; 32:1\), and His people glorified (Romans 8:17–18; Colossians 1:27\). After Christ’s resurrection, the gospel was preached by those who had witnessed His life (Acts 5:42; 8:4–5, 35; Romans 1:1–4, 9\), and today it continues to be preached throughout the world by His followers. The gospel is good news because in it we find God’s promise of [forgiveness](got-forgiveness.html) from sin. John testified that Jesus is “the Lamb of God, who takes away the sins of the world!” (John 1:29; see also Luke 24:46–47; Isaiah 53:4–6; Acts 13:38; Hebrews 9:28\). Through the gospel, we receive God’s power to live a new life in the righteousness of Jesus Christ: “For I am not ashamed of the gospel, because it is the power of God that brings salvation to everyone who believes: first to the Jew, then to the Gentile. For in the gospel the righteousness of God is revealed—a righteousness that is by faith from first to last” (Romans 1:16–17; see also Romans 3:21–26\). According to the gospel, sin separated us from God (Isaiah 59:2; Romans 3:23; Ephesians 4:18\). But when Jesus died on the cross, He paid the price and canceled the debt of sin for all who would believe in Him. He was “pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was on him” (Isaiah 53:5; see also Colossians 1:20\). The gospel is good news because, through faith in Jesus Christ, we are [reconciled to God](reconciliation.html) and brought near to Him in fellowship: “Since we have been made right in God’s sight by faith, we have peace with God because of what Jesus Christ our Lord has done for us” (Romans 5:1, NLT). The gospel is good news because “to all who did receive him, to those who believed in his name, he gave the right to become children of God—children born not of natural descent, nor of human decision or a husband’s will, but born of God” (John 1:12–13\). Everyone who believes in the gospel and submits to its demands receives new life in Jesus Christ. We are adopted into God’s family (Romans 8:14–17; Galatians 3:26\). We are “born of the Spirit” (John 3:5–8\) and receive the “gift of the Holy Spirit” (Acts 2:38; see also John 7:37–39\), who guarantees our heavenly inheritance (Ephesians 1:13–14\). The gospel is the greatest love story ever told (John 15:13\). What could be more excellent news than its promise of eternal life in Jesus Christ?: “For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life. For God did not send his Son into the world to condemn the world, but to save the world through him” (John 3:16–17; see also John 11:25\).
What does it mean that God is greater than our hearts (1 John 3:20)?	Answer First John 3:20 says, “If our hearts condemn us, we know that God is greater than our hearts, and he knows everything.” Here John reminds us that God is greater than our [feelings of guilt](Bible-guilt.html), and He is greater than the mistakes we make when we sin. Today, we often use the word heart to refer to the organ that pumps blood through the body. However, in the Bible the word [heart](what-is-the-heart.html) usually refers to someone’s emotions or desires—the center of his will or his true self. This is true of both God and humanity. For example, God refers to King David as “a man after my own heart” (1 Samuel 13:14; Acts 13:22\). In other words, David sought to do all that God had willed. In Mark 7:21–22, Jesus says that out of a person’s heart flow sinful and evil desires. When John says that that God is greater than our hearts, he’s telling us that God is greater than our desires, emotions, and wills. First John 3:20 begins with a conditional clause: If our hearts condemn us. This is a reference to the conviction and guilt a believer feels when he or she sins. Such a feeling is actually a sign of a mature and growing faith in a believer—it shows he is aware of his sin and his continued need for God. But those who are in Christ can be assured of their salvation and the forgiveness they have received from God (Hebrews 10:22\). In other words, they can trust that God is greater than the sins that flow out of their hearts. First John 3:20 ends by reminding us that God “knows everything“—He is [omniscient](God-omniscient.html). He knows every action we take and every motive in our hearts. He knows our sin. He also knows what we’re thinking and feeling when we sin. Yet He wants us to know that He’s bigger and greater than all of that, and He wants us to rest in that truth. So, when we feel convicted for our sins, 1 John 3:20 reminds us that God’s love is greater than that conviction. When a believer sins, he or she should not wallow in guilt or fear before God but rather ask for His forgiveness and rest in the truth that He is faithful to forgive (1 John 1:9\). When a believer remembers his or her [past sins](guilt-dealing.html), however awful they may be, he or she should not despair but trust that God is greater than our past. Hebrews 4:16 gives us this encouragement: “Let us then approach God’s throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need.”
What are the historical books of the Bible?	Answer The Old Testament begins with the [Pentateuch](Pentateuch.html), the five books penned by Moses. From the Pentateuch, we learn of the patriarchs and Israel’s growth into a great nation. The next twelve books of the Old Testament, the historical books, begin along the banks of the Jordan River and tell the story of God’s liberated people and the occupation of the land promised to them in perpetuity. The people of Israel are forever wedded to the land of Israel; thus, the historical books of the Old Testament begin a singular story that continues today and into tomorrow. The historical books of the Old Testament are twelve in number, record five major events, and focus on several prominent characters, most notably King David. The twelve historical books are as follows: [Joshua](Book-of-Joshua.html) [Judges](Book-of-Judges.html) [Ruth](Book-of-Ruth.html) [1 Samuel](Book-of-1-Samuel.html) [2 Samuel](Book-of-2-Samuel.html) [1 Kings](Book-of-1-Kings.html) [2 Kings](Book-of-2-Kings.html) [1 Chronicles](Book-of-1-Chronicles.html) [2 Chronicles](Book-of-2-Chronicles.html) [Ezra](Book-of-Ezra.html) [Nehemiah](Book-of-Nehemiah.html) [Esther](Book-of-Esther.html) As mentioned, the twelve historical books of the Bible focus on five major events affecting the nation of Israel: The conquest and settling of Canaan — Joshua and Judges tell of God’s people as they cross the Jordan River and settle into the Promised Land. When the Israelites demonstrated godly obedience, the Lord faithfully fought His people’s battles, but when the Israelites’ hearts grew cold and indifferent, they suffered multiple defeats by the hands of their enemies. Early in the nation’s history, the tribes were governed by judges. The book of Ruth takes place during the rule of the judges and reveals the ancestry of King David. The move from tribal rule to monarchy — The books of 1 and 2 Samuel and 1 Kings tell of the nation’s first three kings, Saul, David, and Solomon. During this period, the nation became increasingly unified while enjoying many years of relative peace and prosperity. After removing the crown from Saul, Israel’s first king, God bestowed special favor on David and, later, on David’s son Solomon. The dividing of the kingdom — The books of 2 Kings and 2 Chronicles record the tragic dividing of the nation of Israel into two separate kingdoms, the northern kingdom (Israel) and the southern kingdom (Judah). Regrettably, King Solomon’s tolerance of sin and idolatry led to the split of the once mighty Israel into two weaker nations. The loss of national sovereignty and the fall into foreign bondage — Despite the dire warnings of God’s holy prophets such as Amos, Hosea, Isaiah, Jeremiah, and Ezekiel, the disobedient people of both kingdoms turned deaf ears to God’s call for repentance. In doing so, they incurred the judgment of God. The Assyrians conquered the northern kingdom, and the Babylonians sacked Jerusalem in the southern kingdom. Under Babylon’s King Nebuchadnezzar, thousands of Jews were forced from their land to live as exiles in Babylon. Note: 1 and 2 Kings and 1 and 2 Chronicles contain the history of all of ancient Israel’s monarchs, while the book of Esther tells of a remarkable Jewish girl’s rise to prominence during the time of exile. The return to the Promised Land — The final event in the historical books of the Bible is the return of God’s people from foreign bondage to their own land. The books of Ezra and Nehemiah chronicle the rebuilding of Jerusalem and its temple. Sadly, the restoration of Israel and its national sovereignty were short\-lived, for, by the time of the birth of Jesus, the land was ruled by disdainful foreigners and their corrupt quislings, and Jerusalem’s streets were patrolled by Roman soldiers. The twelve historical books of the Bible tell of many noble and ignoble persons who played prominent roles in Israel’s history. The most notable among these include Joshua, Moses’ successor; Samuel, Israel’s last judge and prophet who anointed both Saul and David as king; Saul, Israel’s first monarch whose disobedience cost him the crown; David, Israel’s incomparable king and a man truly after God’s own heart; Solomon, David’s son whose reign began with promise but ended in disgrace; Queen Esther, who saved the Jews from certain annihilation; Ezra, who orchestrated the rebuilding of the temple; and Nehemiah, who repaired and secured the ruined walls of Jerusalem. This, of course, is only a partial list of notable persons who, for good or bad, played prominent roles in ancient Israel’s history. Every Christian should have, at the very least, a perfunctory understanding of Israel’s history, for these are our roots, too (see Romans 11:11–24\). In the pages of the historical books of the Bible, we see God’s faithfulness, mercy, and discipline. Perhaps the most thrilling aspect of the historical books is found in 2 Samuel 7 when God announced Israel’s Messiah would come from the line of King David. About a thousand years later, God honored His promise when the Lord Jesus was born into the line of David. To be sure, the promises, wisdom, and lessons to be learned from the historical books are too good to be ignored.
What is the iniquity of the fathers in Exodus 34:7?	Answer In Exodus 34:7, God speaks to Moses and says that He punishes the children for the iniquity of the fathers “to the third and fourth generation.” The same idea is found earlier in Exodus 20:5 as God spoke the [Ten Commandments](Ten-Commandments.html) to Moses. Here and in other verses, the word father can be understood as referring to both fathers and mothers. The NIV simply refers to “the sin of the parents.” The specific sins of the father are not listed in Exodus 34:7\. However, the context of the verse and book would suggest the sins of idolatry and unbelief. At this point in the book of Exodus, the Israelites have been freed from slavery in Egypt and are journeying to the Promised Land. In Exodus 32, Moses was on top of Mount Sinai meeting with God when the Israelites grew inpatient waiting for him to return. So they had Aaron the high priest make them an idol out of gold in the form of a [calf](golden-calf.html), which they worshiped. When Moses came down from the mountain and saw the people’s idolatry, he was angry and broke the stone tablets upon which the Lord had written the Ten Commandments. God then commanded Moses to make new stone tablets and return to the top of Mount Sinai where He would once again give the law. That’s when God described Himself as “visiting the iniquity of the fathers upon the children and the children’s children to the third and the fourth generation” (Exodus 32:7, NKJV). As a result of their [idolatry](idolatry-definition.html), God punished the Israelites, and 3,000 of them were killed (Exodus 32:27–28\). Their continued unbelief toward God led them to wander through the desert for 40 years, and that generation did not enter the Promised Land (Numbers 14:29–34\). The consequences of these punishments would have been felt in the third and fourth generations of Israelites. Just as God promised in Exodus 34:7, the sins of the fathers were visited upon their descendants. So, in the context of Exodus 34:7, the “sins of the father” can be understood as idolatry and unbelief. In other words, the Israelites did not trust that God would do what He promised in bringing them safely to the [Promised Land](Israel-land.html). It’s important to note that, even within the Mosaic Law, children were not required to suffer the penalty for their parents’ sins (see Deuteronomy 24:16\). Nor was a child’s standing before God determined by the actions of his or her parents (see Ezekiel 18:1–32\). However, there is no such thing as sin without consequence. When a parent sins, his or her children (and grandchildren) can expect to experience negative, earthly consequences for that sin. For example, if a father is an alcoholic, his children will not be punished for his sin; however, they will have to deal with the negative consequences of his actions, such as verbal abuse, a strained marriage with the mother, financial problems, and more. Through Jesus and His death on the cross, all punishment for sin has been paid for once and for all and is not counted against those who have faith in Him (Romans 6:10; 1 Peter 3:18\). In moments when we must deal with the consequences of other peoples’ sin, we can remember that God has given us the Holy Spirit as a comforter and helper (John 14:16–17\) and that God has promised to work all things together for the good of those who love Him (Romans 8:28\).
Who was Cleopatra? Is Cleopatra mentioned in the Bible?	Answer First, a quick disambiguation, as history records two Cleopatras: Cleopatra of Jerusalem and Cleopatra of Egypt. Cleopatra of Jerusalem was the fifth wife of [Herod the Great](Herod-the-Great.html), and she is mentioned by the historian [Josephus](Flavius-Josephus.html). The more famous Cleopatra of Egypt is the subject of this article. Neither Cleopatra is mentioned in the Bible. Cleopatra of Egypt (approximately 70—30BC), a member of the Greek Ptolemaic dynasty, was queen of Egypt for 22 years until her death at age 39\. She lived toward the end of the [intertestamental period](intertestamental-period.html), the approximately 400 years between the end of the Old Testament and beginning of the New. She was a central figure in the early development of the Roman Empire, which is the cultural and political backdrop for the New Testament. After the death of [Alexander the Great](Alexander-the-Great.html) in 323 BC, the Greek empire was divided among his generals. One of his generals, Ptolemy, received the territory that included Egypt. At the time of Cleopatra, Greeks had been ruling Egypt for almost 300 years. Cleopatra became queen upon the death of her father in 51 BC, and she ruled with two of her brothers and then with her son. Shortly after her father’s death, Cleopatra had to flee from her brother Ptolemy XIII, who was also possibly her husband. She raised an army and enlisted the support of [Julius Caesar](Julius-Caesar.html). The two eventually became lovers. With the help of Caesar and the Roman armies, she defeated Ptolemy XIII and was married to another brother, Ptolemy XIV. The couple reigned as king and queen. When she gave birth to a son, she named him Ptolemy Caesar (nicknamed Caesarion, “Little Caesar”), leaving some question as to who the father was. Later, while Cleopatra was visiting Julius Caesar in Rome, he was assassinated (44 BC). When she returned to Alexandria, her brother/husband/co\-regent died, and she became co\-regent with her infant son. In the aftermath of Caesar’s assassination, Mark Antony, who was loyal to Caesar, defeated his opponents and became Caesar’s heir apparent. He also became fascinated with Cleopatra and left his wife to take up residence with her in Alexandria. By most accounts they led a life of debauchery. Later, Antony returned to Rome to try to secure his rule against Caesar’s nephew Octavian, who was also Caesar’s adopted son. As part of a truce, he married Octavia, Octavian’s sister—Antony’s previous wife having died. This was an unhappy union, and Antony eventually returned to Cleopatra in Alexandria. In Egypt, Antony declared Caesarion to be Caesar’s son and lawful heir in an attempt to nullify the claims of Octavian. As it became clear that Antony intended to try to control all Roman territory, Octavian worked to turn public opinion against Antony and Cleopatra. (One of the claims he made was that Antony intended to move the capital from Rome to Alexandria, which may or may not have been true.) When Antony married Cleopatra in 32 BC without first divorcing Octavia, Roman public opinion coalesced against the pair. The Roman Senate declared Antony a public enemy and then declared war on Cleopatra. At the naval Battle of Actium (September 2, 31 BC) on the Ionian Sea, the forces of Octavian defeated the forces of Antony and Cleopatra. The couple fled back to Egypt. Shortly after, Antony received word that Cleopatra was dead. In response to this news, which was untrue, he committed suicide. In response to Antony’s suicide (and perhaps also the advancing forces of Octavian) Cleopatra also committed suicide. The method she used is unknown, but a tradition developed that she had purposely allowed an asp to bite her. Antony and Cleopatra were buried together. Thus, the way was cleared for Octavian to become the first true Roman Emperor. He was later known as [Caesar Augustus](Augustus-Caesar.html) (see Luke 2:1\). The story of Antony and Cleopatra was told by William Shakespeare in his play by the same name. Much of the modern fascination with Cleopatra can be traced to this work. Shakespeare’s portrayal is more heroic than the official Roman version, in which Cleopatra is a foreign villain. Modern notions of Cleopatra as an irresistible beauty are not supported by contemporary artwork or descriptions. However, she wielded a lot of power, which can be a seductive attraction to men who aspire to rule the world. In the modern preoccupation with race, some have embraced Cleopatra as a Black African queen; however, Cleopatra was Greek, not ethnically Egyptian, although it is certainly possible that she had an Egyptian ancestor somewhere along the line. She did identify with Egyptian culture and religion more than most rulers who went before her. “It is unlikely that Cleopatra cared about her racial makeup, but people over 2000 years later still obsess about it” (Oxford University Press Blog, https://blog.oup.com/2010/12/cleopatra\-2, accessed 2/24/22\).
What does it mean that Christ is holy? What is the holiness of Christ?	Answer The word holy has two primary definitions. First, holiness refers to absolute moral purity and an uncompromised, unsurpassed standard of righteousness. God, who is incapable of error, untainted by sin, unrestrained by the laws of nature, and pure in all His ways, is holy. Second, holiness refers to the state of being set apart from the common for God’s purpose. As an example, the psalmist referred to God’s “holy” temple in Jerusalem (Psalm 79:1\). The temple was not just another structure of wood and stone; this was the place where God’s people assembled in reverential worship. Our Lord Jesus was justly angered by greedy mercenaries who were making the holy temple a “den of robbers” (Matthew 21:12–13\). In discussing the holiness of Christ, we must hold an accurate understanding of His personage and nature. To some, Jesus is little more than a historic figure—an ancient prophet, a moral teacher, the founder of a major world religion, a martyr, a philosopher, and perhaps, even a miracle worker. Islam esteems Jesus as a prophet inferior in status to Muhammad. The Watchtower Bible and Tract Society teaches that Jesus is Michael the Archangel. Mormonism holds that Jesus is the spirit brother of Lucifer. The New Age Movement considers Jesus an avatar or messenger from a long line of messengers. Liberal theology teaches Jesus is one of many ways to God. Obviously, there is much misunderstanding surrounding the person and nature of Christ Jesus; to properly know Him, we must diligently search the Scriptures that speak of Him (see Luke 24:27\). The holiness of Christ is related to His deity. Jesus is [fully God and fully man](hypostatic-union.html). Jesus claimed to be God (John 8:58; Revelation 1:8, 17\). Jesus accepted worship (Matthew 2:11; John 12:13\). Jesus declared He and His Heavenly Father are of the same divine essence and nature (John 10:30\). The prophet Isaiah called Him “Mighty God and Everlasting Father” (Isaiah 9:6\). Upon seeing the resurrected Jesus, the disciple Thomas honored Him with the dual title, “My Lord and my God” (John 20:28\). The apostle John opens his gospel account by attesting to the deity of Jesus: “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through him, and without him was not any thing made that was made” (John 1:1–3, ESV). Christ Jesus is worthy of our highest adoration and praise, for He is God who clothed Himself in human flesh (John 1:14\). To deny His deity, and thus to deny His holiness, is to deny Him altogether. In his book Mere Christianity, [C. S. Lewis](C-S-Lewis.html) wrote, “I am trying here to prevent anyone saying the really foolish thing that people often say about Him: I’m ready to accept Jesus as a great moral teacher, but I don’t accept his claim to be God. That is the one thing we must not say. A man who was merely a man and said the sort of things Jesus said would not be a great moral teacher. He would either be a lunatic—on the level with the man who says he is a poached egg—or else he would be the Devil of Hell. You must make your choice. Either this man was, and is, the Son of God, or else a madman or something worse. You can shut him up for a fool, you can spit at him and kill him as a demon or you can fall at his feet and call him Lord and God, but let us not come with any patronizing nonsense about his being a great human teacher. He has not left that open to us. He did not intend to” (Macmillan, 1952, pp. 55–56\). Man’s Attraction to and Fear of the Holy Those who obey Jesus’ commandments may call Him friend (John 15:14\), but we must never treat Him as an equal. His holiness demands awe and respect. To approach Him in an overly familiar manner or to use His name flippantly or carelessly is shameful. Jesus draws us to Himself, and we find Him altogether lovely, for He is of the same divine essence and nature as God the Father (Philippians 2:6\). Yet His unparalleled goodness and radiant glory stand in stark contrast to fallen mankind’s [depravity](total-depravity.html). Even the best among us are as lowly worms in His divine presence. The Lord Jesus is deserving of our worship, and the day is approaching when even those who mocked and scorned Him will bow in submission and say, “Jesus is Lord” (Philippians 2:10–11\). Suppose that, overcoming his fear, a young boy musters the courage to approach the prettiest girl in his class for a date. With nervousness and inelegance, the youth stumbles over his words and behaves in an almost comical manner. What we are witnessing in this encounter are the contradictory feelings of attraction and dread. The young man is drawn to the girl’s beauty, but that is also the source of his anxiety. In a rather homey way, this illustrates the concept of numinous awe. Sinful man is drawn to God because of [His holiness](holy-God-holiness-of-God.html), yet the divine presence of the Holy One fills us with fear and dread. We see this mixture of attraction and fear in Peter on the Lake of Galilee: On one occasion, while the crowd was pressing in on him to hear the word of God, he was standing by the lake of Gennesaret, and he saw two boats by the lake, but the fishermen had gone out of them and were washing their nets. Getting into one of the boats, which was Simon’s, he asked him to put out a little from the land. And he sat down and taught the people from the boat. And when he had finished speaking, he said to Simon, “Put out into the deep and let down your nets for a catch.” And Simon answered, “Master, we toiled all night and took nothing! But at your word I will let down the nets.” And when they had done this, they enclosed a large number of fish, and their nets were breaking. They signaled to their partners in the other boat to come and help them. And they came and filled both the boats, so that they began to sink. But when Simon Peter saw it, he fell down at Jesus’ knees, saying, “Depart from me, for I am a sinful man, O Lord.” For he and all who were with him were astonished at the catch of fish that they had taken, and so also were James and John, sons of Zebedee, who were partners with Simon. And Jesus said to Simon, “Do not be afraid; from now on you will be catching men.” And when they had brought their boats to land, they left everything and followed him (Luke 5:1–11, ESV). Simon Peter was a seasoned fisherman. He knew what he was doing when it came to tackle and nets and harvesting fish. Peter may have marveled at the teachings of Jesus, but in the matter of catching fish, Peter bowed to no one. When Jesus asked to use his boat as a floating speaker’s platform, Peter agreed, but when the itinerant rabbi suggested that he drop his fishing nets into the deep, Peter reluctantly obliged: “Master, we toiled all night and took nothing! But at your word I will let down the nets” (Luke 5:5\). Peter was unprepared for what followed. Never before had he hauled in such a catch. The nets, bursting with fish, filled not one, but two boats well beyond their normal capacities. This was the catch of a hundred lifetimes—an unexplainable, supernatural event that defied human understanding. Peter understood this was more than good fortune, and he reacted with unsettled fear. Rather than thanking Jesus for the abundant catch, Peter fell at the Lord’s feet and begged Him to leave: “Depart from me, for I am a sinful man, O Lord” (Luke 5:8\). Peter’s fear stemmed from the contrast between his sinfulness and the holiness of Christ. It is frightful indeed when the common and profane encounter the One who is holy. Unfathomable, yet Approachable By all rights, sinful creatures should recoil in abject fear in the presence of Christ Jesus, for He is holy. And, by all rights, Christ Jesus should recoil from the wickedness that marks our fallen race. Yet He opens His arms and says, “Come to me, all who labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light” (Matthew 11:28–30, ESV). In our natural state, we are wretched, miserable, poor, blind, and naked, but Jesus did not turn His back on us. He says, “Behold, I stand at the door and knock. If anyone hears my voice and opens the door, I will come in to him and eat with him, and he with me” (Revelation 3:20, ESV). Is it possible the Holy One of God, Christ Jesus, genuinely desires fellowship with us? As improbable as this sounds, the answer is a resounding “yes.” When we place our faith in Christ Jesus as Savior, we, formerly the “children of wrath” (Ephesians 2:3\), are supernaturally transformed into His beloved sons and daughters (Romans 8:15\). Conclusion The Lord Jesus, who is fully God and fully man, is meritoriously holy because of His divine nature. He is sinless, impeccably pure, and unequivocally righteous (Matthew 26:59–61\). Even Pontius Pilate, the politician who refused to act on behalf of the world’s first and only truly innocent man, three times pronounced Jesus to be without fault (see Luke 23:13–15\). Christ Jesus is the only One worthy to offer Himself for our sin, and His sacrifice was like that of “a lamb without blemish or defect” (1 Peter 1:19\). We now join in the exultation of heaven: “Worthy is the Lamb, who was slain, to receive power and wealth and wisdom and strength and honor and glory and praise!” (Revelation 5:12\).
Who killed Jesus?	Answer Who killed Jesus? Who is [responsible for Christ’s death](responsible-Christ-death.html)? Is it the Jews who condemned Jesus for blasphemy and had Him arrested? Or was it the Romans who physically tortured and crucified Him? What about God the Father or all of sinful humanity? The answer to this question is multi\-faceted and involves more than just one particular group bearing the responsibility for Christ's death. Undoubtedly, the Jews, especially the scribes, Sadducees, and Pharisees, greatly opposed Jesus (Matthew 21:15; Luke 11:53; John 5:18; 7:45–52; 12:37\). They accused Him of blasphemy on multiple occasions and sought to stone Him for it (Matthew 9:3; Mark 2:6–7; John 8:52–58; 10:31–33\). The chief priests and elders accused Jesus (Matthew 27:12\), mocked Him (Matthew 27:41\), and held council to have Him arrested and to condemn Him to death (Mark 15:1\). Judas, a Jew, betrayed Him (John 18:2\). The Jews shouted, “‘Crucify him! Crucify him!’” as He stood trial before Pilate (Luke 23:21\), and they asked for Barabbas, a thief, to be released instead of Jesus (Matthew 27:21\). The Jews wanted to kill Jesus (Matthew 12:14\). Paul writes that the Jews bear part of the blame in killing Jesus: “For you, brothers and sisters, became imitators of God’s churches in Judea, which are in Christ Jesus: You suffered from your own people the same things those churches suffered from the Jews who killed the Lord Jesus and the prophets and also drove us out. They displease God and are hostile to everyone” (1 Thessalonians 2:14–15, emphasis added). Who killed Jesus? Part of the blame falls on the Jews who plotted against Him. However, the blame does not just fall on the Jews. In his sermon on the Day of Pentecost, Peter indicates that the Jews alone did not kill Jesus: “Fellow Israelites, listen to this: Jesus of Nazareth was a man accredited by God to you by miracles, wonders and signs, which God did among you through him, as you yourselves know. This man was handed over to you by God’s deliberate plan and foreknowledge; and you, with the help of wicked men, put him to death by nailing him to the cross” (Acts 2:22–23, emphasis added). The Romans were the “wicked men” by whom Jesus was killed. The Romans also share the blame in killing Jesus. Although the Romans did not invent [crucifixion](crucifixion.html), they perfected it and the torture that came along with it. Pontius Pilate was the Roman governor who sentenced Jesus to be flogged and crucified (Matthew 27:26; John 19:1\). Roman soldiers “stripped him and put a scarlet robe on him, and then twisted together a crown of thorns and set it on his head. They put a staff in his right hand. Then they knelt in front of him and mocked him. ‘Hail, king of the Jews!’ they said” (Matthew 27:28–29\). The Roman soldiers drove the nails into Jesus’ hands and feet on the cross (John 19:23\) and pierced His side with a spear to make sure He was dead (John 19:34\). The Romans killed Jesus. What was God the Father’s role in Jesus’ death? Romans 3:25 says that “God presented Christ as a sacrifice of atonement, through the shedding of his blood,” and Romans 8:32 says that God “did not spare his own Son, but gave him up for us all.” Isaiah 53:10 also reveals that it was God’s will for Christ to die: “It was the Lord’s will to crush him and cause him to suffer, and . . . the Lord makes his life an offering for sin.” It’s not that God actually put Jesus on the cross or pounded the nails, but the cross was God’s plan to redeem humanity. Peter preached that Jesus’ betrayal and death was according to “God’s deliberate plan and foreknowledge” (Acts 2:23\). Jesus’ death was God’s will (see Luke 22:42\). God willed to save His people, and salvation required a payment for sin. Jesus had to die. God could not spare Him. In Genesis 22, Abraham, in obedience to God’s command, was about to sacrifice his beloved son Isaac. The angel of the Lord stayed Abraham’s hand and provided a ram as a replacement sacrifice. In the death of Jesus on the cross, God the Father did not spare Him because Jesus was the substitute. Jesus dying in our place as our substitute was the only way God could spare us (Romans 3:25–26\). Jesus’ death satisfied God’s holy wrath against sin and allowed God to bring sinners to heaven without violating His justice. Jesus willingly laid down His life to save us from our sins (John 10:17–19\), took the [punishment we deserved](substitutionary-atonement.html) for our sin, and reconciled us to God (2 Corinthians 5:21\). The atonement of Christ was prophesied in Isaiah 53:5: “But he was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was on him, and by his wounds we are healed.” Because of God’s great love, He provided the only way to redeem all who would believe in Him. Yet God did not allow death to have the final say, but He raised Jesus from the dead (Acts 2:24; Psalm 16:10\). Ultimately, all of humanity is guilty of killing Jesus. It was our sin that put Him on the cross. Because of our sin, God sent Jesus to save us. Humanity is both the cause and beneficiary of Jesus’ death. God can use even the wickedest of actions to bring about His perfect plan (see Genesis 50:20\). Sinful people killed Jesus, but God used that unlawful killing as the means of our salvation. God’s response to evil is redemptive and shows His great love for us: “You see, at just the right time, when we were still powerless, Christ died for the ungodly. Very rarely will anyone die for a righteous person, though for a good person someone might possibly dare to die. But God demonstrates his own love for us in this: While we were still sinners, Christ died for us” (Romans 5:6–8\).
What is the Valley of Siddim in the Bible?	Answer The Valley of Siddim, or the Vale of Siddim, was an ancient location in Canaan, mentioned in the book of Genesis in connection with Abraham and the War of Nine Kings. The Valley of Siddim was the site of a decisive battle in which five kings of the Dead Sea region fought four kings from Mesopotamia. The place is only mentioned by name three times in the Bible, in Genesis 14:3, 14:8, and 14:10\. The Bible mentions the Dead Sea Valley as an ancient alternative name (Genesis 14:3\). Some scholars believe it is the same location as the Valley of Salt, mentioned in later biblical narratives (e.g., 2 Kings 14:7\). In the biblical text, five minor kings near the Dead Sea united to rebel against [Chedorlaomer](Chedorlaomer-Kedorlaomer.html), king of Elam in Mesopotamia, to whom they had been subjugated for twelve years (Genesis 14:4\). Chedorlaomer set out with three of his allies to crush his insubordinate vassals. After an impressive series of victories throughout Canaan, he arrived at the Valley of Siddim and faced his former subjects. The battle was a one\-sided victory, with Chedorlaomer prevailing against the five rebellious kings. Chedorlaomer and his allies looted the nearby cities of Sodom and Gomorrah, taking captives from among the local people. One of the captives was [Lot](Lot-in-the-Bible.html), the nephew of Abram (Genesis 14:12\), and this prompted Abram to attempt a daring and successful nighttime rescue. Following the account of the battle is the [Melchizedek](Melchizedek.html) narrative, a theologically significant passage (Genesis 14:17–24; cf. Psalm 110:4; Hebrews 7:17\). The victory of the four invading kings at the Valley of Siddim emphasized their strength and military prowess. In Genesis 14, this story is used to highlight God’s blessing upon Abram. Even though these four kings had defeated five other kings at the Valley of Siddim, Abram was able to rout them with a relatively small army, due to God’s protection (Genesis 14:15–20; 15:1\). Abram demonstrated his own faith in God afterwards by refusing to take any of the plunder from the victory, even when the king of Sodom prodded him to do so. God’s faithfulness to Abram is demonstrated in the contrast between victorious Abram and the defeated five kings. Abram’s faithfulness to God is demonstrated in his interactions with Melchizedek and the king of Sodom after the battle. The exact location of the Valley of Siddim is unknown. Historically, some have believed the location is submerged in the southern part of the Dead Sea. New evidence has made this view unlikely. A few people argue that it is to the north of the Dead Sea, but this seems improbable as well. Most scholars believe that the Valley of Siddim was an area somewhere to the south of the Dead Sea, based on the tar pits mentioned in the text and the movement of the eastern kings. Whatever the case, the Valley of Siddim was a location where God chose to demonstrate His sovereignty and reaffirm His intention to bless [Abram](life-Abraham.html) for the sake of the world. God had promised him, “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 12:2–3\).
What are the Writings? What is the Ketuvim?	Answer The Old Testament opens with the [Pentateuch](Pentateuch.html). These five books, written by Moses, tell of creation, the fall of man, the patriarchs, the birth of the Jewish nation, the mass exodus of God’s people from Egyptian captivity, their forty\-year wilderness wanderings, and the giving of God’s law. Following the Pentateuch are the [historical books](historical-books-of-the-Bible.html). As the name implies, the historical books tell the intriguing story of the Jewish people and the land given to them in perpetuity by God. Following the historical books is the Ketuvim \[כְּתוּבִים], which may be translated as “Writings” or “Hagiographa.” The Ketuvim is broken down into three subsections: the poetic books (Sifrei Emet), the five scrolls ([Hamesh Megillot](Five-Festival-Scrolls-Megillot.html)), and what are simply known as “the other books.” The poetic books of the Ketuvim, sometimes classified as wisdom literature, include Psalms, Proverbs, and Job. Collectively known as Sifrei Emet or “documents of truth,” the book of Psalms is “God’s hymn book,” Proverbs is a collection of wise sayings, and Job offers divine reasoning behind the question of human suffering. Many of the psalms pull back the curtain of time by revealing the coming of Israel’s long\-awaited and highly anticipated Messiah. Proverbs, a treasury of God’s wisdom, also points to Jesus, the Author of Wisdom. The book of Job, perhaps the oldest book of the Bible, gives deep insights into the mind of God while providing readers with a prophetic look at the One who will redeem His people from the ravages of sin and suffering. Another subsection of the Writings is the Hamesh Megillot, that is, “Five Scrolls.” These books are the Song of Solomon, Ruth, Esther, Lamentations, and Ecclesiastes. It should be noted that Ruth and Esther are also listed among the historical books. The Song of Solomon vividly describes married love and is linked to God’s passionate love for His people. Ruth is a love story that offers a foreshadowing of our great [Kinsman\-Redeemer](kinsman-redeemer.html), Jesus Christ. Esther reveals the providential hand of God in the affairs of humankind; Lamentations is a mournful dirge about the fall of Jerusalem; and Ecclesiastes is a philosophical work that wrestles with human folly and the meaning of life—and its perceived lack of meaning. The other books in the Writings or Ketuvim are Daniel, Ezra, Nehemiah, 1 Chronicles, and 2 Chronicles. Daniel, whose story takes place during the [Babylonian captivity](Babylonian-captivity-exile.html), is a book of prayer, purpose, principle, power, and prophecy. Both Ezra and Nehemiah are post\-exilic books that detail the rebuilding of Jerusalem and its temple. Finally, 1 and 2 Chronicles are vital in the understanding of Israel’s monarchy and the tragic dividing of God’s people into two weaker nations. It should be noted that, in the Jewish tradition, Ezra and Nehemiah were one book, and 1 and 2 Chronicles were also considered a single book. These five books, like Esther and Ruth, are also listed among the historical books. The apostle Paul wrote, “All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be complete, equipped for every good work” (2 Timothy 3:16–17, ESV). Briefly, then, what are the benefits and blessings that come with systematic study of the Ketuvim? Is time spent with these ancient writings truly profitable for today’s Christian? From the poetic books, we can know about the praiseworthiness of God; experience comfort in times of grief; learn to apply godly wisdom to matters of marriage, child\-rearing, morality, and money; and understand why [bad things sometimes happen to good people](bad-things-good-people.html). In the five scrolls, we see the invisible hand of God working providentially for the good of His people, learn of our Kinsman\-Redeemer who rescues us from sin, encounter the passion of God’s love, learn how man’s folly cowers in the shadows of God’s perfect wisdom, and enter the grief of a heartbroken preacher whose people have turned their backs on God. In the other books of the Ketuvim, we meet a courageous, uncompromising prophet who remains pure and undefiled despite his surroundings; discover our spiritual roots in ancient Judaism; come to know a great king from whose line came the [King of Kings](King-of-kings-Lord-of-lords.html); and learn how God’s discipline is always followed by mercy, hope, and restoration. To be sure, there is much profit in studying the Old Testament books that make up the Writings, or Ketuvim.
What are the prophetic books of the Bible? What is the Neviim?	Answer The Neviim \[נְבִיאִים], translated as “Prophets,” is the second of the three major divisions in the Hebrew Bible. The Neviim follows the [Torah](what-is-the-Torah.html) and precedes the Ketuvim. The Neviim is comprised of two subsections, the Former Prophets or Neviim Rishonim \[נביאים ראשונים]; and the Latter Prophets or Neviim Aharonim \[נביאים אחרונים]. The New Testament has one prophetic book, the [book of Revelation](Book-of-Revelation.html). In the Neviim, the Former Prophets include Joshua through 2 Kings; these narratives are also classified as historical books. The Latter Prophets contain the writings of three major prophets as well as the works of the twelve minor prophets. Here is the complete listing of the Neviim: First Prophets: Joshua Judges 1 Samuel 2 Samuel 1 Kings 2 Kings Latter Prophets: Isaiah Jeremiah Ezekiel Minor Prophets: Hosea Joel Amos Obadiah Jonah Micah Nahum Habakkuk Zephaniah Haggai Zechariah Malachi As a classification or title, Prophets may be confusing to Christian readers who typically think of prophets as those who, under the [inspiration of the Holy Spirit](verbal-plenary-inspiration.html), wrote with pinpoint accuracy of future events. Indeed, fifteen such prophetic writers are included in this section of the Old Testament. But, according to Jewish tradition, the Neviim also serves to tell the story of the Jewish people and the land given to them in perpetuity by God. For this reason, many of the writings classified as historical books are also included in the Neviim. As the Neviim tells ancient Israel’s thrilling story, let us examine the sequence of historical events chronicled in these twenty\-one books: • Under the leadership of Joshua, Moses’ successor, the twelve tribes cross the Jordan River to occupy Canaan, the land forever promised to God’s people. • When God’s people act in obedience, victories over their enemies come easily, but when God’s people rebel and fall into idolatry, they suffer defeat. • Initially, the people are governed by tribal judges. Despite the title, judges were rulers and military strategists rather than legal experts or court officials. Among the judges are Gideon, Deborah, Samson, and Samuel. • Samuel, the last of the judges and a prophet of God, anoints Saul, a Benjamite, as Israel’s first king. Initially, Saul shows much promise as Israel’s ruler, but when Saul acts disobediently, he loses God’s favor and forfeits the crown. • David succeeds Saul as Israel’s king. Hailed as a man after God’s own heart, Israel flourishes under David’s rule. During King David’s reign, Israel is at its pinnacle. By and large, his leadership is marked by peace and plenty. About a thousand years later, Israel’s Messiah, a descendant of King David, is born in Bethlehem. By God’s grace, Israel’s greatest king gave the world its King of Kings. • As David nears the end of his life, he decrees that his son Solomon, whose mother is Bathsheba, will wear the crown. Like Saul, Solomon shows much promise as Israel’s king, but a lifestyle of excess and a tolerance of idolatry result in dire national consequences. The once mighty nation is divided into two weaker kingdoms upon Solomon’s death. • Despite the warnings and calls for repentance by God’s holy prophets, the northern kingdom, Israel, and the southern kingdom, Judah, are overtaken by foreign powers, Assyria and Babylonia. These are the darkest days in ancient Jewish history, yet God’s discipline is always tempered by His mercy. In time, the Jews in exile return to rebuild Jerusalem and its centerpiece, the temple. While the Neviim is an immensely valuable historical record, these books are not limited to an understanding of the past. On the contrary, God pulled back the curtain of time thus allowing His holy prophets to peer far into the future—and what they saw is amazing. Because the future is not hidden from God, today’s diligent Bible students who study the writings of God’s prophets can know tomorrow’s headlines.
What does it mean to cut Rahab in pieces in Isaiah 51:9?	Answer Most Bible readers know Rahab as the heroine of the battle of Jericho story (Joshua 2; 6:22–25\). But the name Rahab is also associated in the Bible with a mythical sea creature. In the original Hebrew, the spelling is slightly different: the [Rahab of Jericho](life-Rahab.html) was רָחָב, while the Rahab of the sea was רַהַב. The difference is a cheit versus a hei as the middle letter. Bible writers sometimes used the imagery of Rahab, a monster of chaos, as a derogatory representation of Egypt, as in Isaiah 51:9: “Awake, awake, arm of the Lord, clothe yourself with strength! Awake, as in days gone by, as in generations of old. Was it not you who cut Rahab to pieces, who pierced that monster through?” We know this is a poetic allusion to God’s deliverance from Egypt, because the next verse mentions Israel’s [crossing of the Red Sea](parting-Red-Sea.html): “Was it not you who dried up the sea, the waters of the great deep, who made a road in the depths of the sea so that the redeemed might cross over?” (Isaiah 51:10\) In other words, God’s magnificent miracle involving the Red Sea is depicted as a great battle in which God slays a sea monster, cutting it into pieces. The prophet Isaiah harkens back to the exodus as he predicts the [captivity in Babylon](Babylonian-captivity-exile.html); he is crying out for God to display His mighty power of deliverance just like He did long ago. Israel would need another exodus. Earlier in Isaiah, Rahab also stands for “Egypt.” In Isaiah 30:1–7, Judah is portrayed as seeking refuge and protection from Egypt instead of depending on the Lord for help. The prophet contends that Egypt’s assistance was “utterly useless. Therefore I call her Rahab the Do\-Nothing” (verse 7\). Egypt was proud and powerful under Pharoah’s rule—a raging sea dragon—but it was helpless and humiliated when confronted by the strength of Yahweh. Israel needed to seek their help from the Lord. The prophet Ezekiel pronounced an oracle against Egypt, that ancient enemy of the Lord who had enslaved God’s people. She is not named Rahab in Ezekiel, but Pharaoh, king of Egypt, is addressed as “you great monster, lurking in the streams of the Nile” (Ezekiel 29:3, NLT). In other places in the Bible, Rahab can picture something other than Egypt. Scripture depicts God as the all\-powerful architect of the world, in full control of the elements. In the book that bears his name, Job stresses the weakness of humans when compared to the omnipotent invincibility of God. One of Job’s examples of God’s power is His control of the sea: “By his power he stilled the sea; by his understanding he shattered Rahab. By his wind the heavens were made fair; his hand pierced the fleeing serpent” (Job 26:12–13, ESV). This passage is likely a reference to creation, as God brings order out of chaos (see Genesis 1\). The poetic description involves God crushing and wounding Rahab—the dragon of chaos. The waters of the earth are pictured as a proud, enraged monster that God tamed and brought under control (see also Job 9:11–15\). Job’s point is that, if the great and mighty Rahab (a tempestuous sea) could not stand up against the Lord, how can mere humans expect to prevail against Him? Psalm 89:9–10 uses imagery similar to that of Job to show God’s mastery over the forces of nature and of evil: “You rule the raging of the sea; when its waves rise, you still them. You crushed Rahab like a carcass; you scattered your enemies with your mighty arm” (ESV). Interestingly, The Hebrew name Rahab means “pride, arrogance.” The Bible reveals that God opposes the proud and brings them low (2 Samuel 22:28; Jeremiah 50:31; Isaiah 2:11–12; Proverbs 15:25; 16:18; James 4:6; 1 Peter 5:5\). This is true for the pride of the sea, the pride of ancient Egypt, and the [pride](pride-Bible.html) of sinful humans. In Scripture, Rahab the sea monster symbolizes rebellion and power and pride. But the forces of evil can’t hold a candle to the supreme power of the God of the universe. Rahab is “cut to pieces” by Him, and all that humans take pride in will come to naught. Nothing in all creation threatens God’s supremacy because He is God Most High (Genesis 14:18–20\). All things, no matter how monstrous, are under His control (Nehemiah 9:6; Daniel 2:21; 4:35; 1 Chronicles 29:12\).
What are the poetic books of the Bible?	Answer While the [historical books](historical-books-of-the-Bible.html) of the Old Testament tell the story of the nation of Israel, the poetic books, often referred to as wisdom books, focus not on God’s people as a whole, but on the individual. Much of the Old Testament centers on the twelve tribes of the Hebrew race and the land they occupied; in contrast, the five poetic or wisdom books are concerned with the human heart and the drama of life common among us all. We might say these books are experiential in nature. The five books categorized as poetic or wisdom literature are as follows: Job, Psalms, Proverbs, Ecclesiastes, and the Song of Solomon. The descriptor poetic refers to literary form, yet many of the Old Testament prophets, whose works are not included in this category, also used [poetry](poetry-in-the-Bible.html) in the conveyance of their messages. Again, what sets these five books apart is their portrayal of the human experience—joy, love, pleasure, heartbreak, pain, relationships, loss, suffering, doubt, decision\-making, and each individual’s need for intimacy with God. While Isaiah and Jeremiah cried out to a nation, the writings of the poetic books are intensely personal. Figuratively speaking, God’s prophets spoke through megaphones while God’s poets often spoke in whispers. [Job](Book-of-Job.html): Possibly the oldest book of the Bible, readers are given a ringside seat to the cosmic battle between good and evil. The story begins with Job, a righteous man of considerable influence, who loses everything—his children, his property, his physical health, his reputation, and, sadly, his wife’s support and encouragement. As to the age\-old question why good people sometimes suffer, the book of Job reveals Satan may be the source of our woes, but we also learn that our adversary is tethered, and his attacks cannot exceed limits set by God. Considered by many as the pinnacle of poetic literature, the book of Job gives hope in times of suffering while addressing life’s thorniest issues. [Psalms](Book-of-Psalms.html): Commonly referred to as God’s hymnal, the book of Psalms is a collection of poetry penned by several writers over a span of about a thousand years. King David was the most prolific of the psalmists; Moses is credited with Psalm 90\. Psalm 72 and 127 were penned by David’s son Solomon. Many of the psalmists were priests or Levites who led the sacred temple worship. The 150 psalms cover such topics as the magnificence of creation, the praiseworthiness of God, the coming of Israel’s Messiah, the apparent prosperity of evil persons, sin, forgiveness, righteous living, repentance, joy, and the unwavering faithfulness of God. One passage universally loved is Psalm 23, yet every psalm without exception is capable of stirring even the most worn and wearied of human hearts. [Proverbs](Book-of-Proverbs.html): Known as God’s treasury of wisdom, it would be nearly impossible to find a topic not mentioned in this vast collection of wise sayings written primarily by King Solomon. 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 subjects covered in the book’s thirty\-one chapters. In this age of uncertainty and folly, Proverbs is an incomparable anodyne for confused minds. [Ecclesiastes](Book-of-Ecclesiastes.html): Likely written by Solomon, this book explores the emptiness of a life devoted to worldly pursuits and pleasures. Solomon’s words speak with the imprimatur of firsthand experience, for much of his life was spent in a series of vain attempts at satisfying his appetite for sexual gratification, reputation, grandeur, and a lifestyle hallmarked by indulgence and excess. Regrettably, Solomon’s tolerance toward idolatry eventually resulted in the division of Israel. Ecclesiastes tells us what not to do with our lives. [Song of Solomon](Song-of-Solomon.html): While some see this as an allegorical work symbolizing God’s love for His people, the Song of Solomon is primarily a story of love between a man and a woman—a lyrical poem of anticipation, expectation, and consummation. Solomon reminds us that romance, passion, and sexuality within God’s parameters are beautiful and holy. Each of the five poetic books of the Bible is sublimely written and offers wisdom, understanding, and instruction. Job takes us to God’s throne room while Psalms gathers us into God’s court of thanksgiving and praise. Proverbs leads us to God’s classroom where practical instruction is liberally given. Ecclesiastes shows the vanity of living apart from God, and the Song of Solomon takes us to the bridal suite where we rediscover the beauty of pure, unblemished love. Bible readers who ignore the poetic books do themselves an injustice.
What are some examples of paradox in the Bible?	Answer A paradox is a seeming contradiction that, when properly understood, may prove true. The Bible uses paradox at times to explore the full scope and nuance of truth. One of the most famous paradoxes in the Bible is the teaching that [God is triune](trinitarianism.html): there is one God who eternally exists in three Persons. Some examples of paradox in the Bible occur within the same verse. These statements seem, at first blush, to be self\-contradictory: • 2 Corinthians 6:8–10 – “We are treated as impostors, and yet are true; as unknown, and yet well known; as dying, and behold, we live; as punished, and yet not killed; as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, yet possessing everything” (ESV). • Matthew 10:39 – “Whoever finds their life will lose it, and whoever loses their life for my sake will find it” (see also Matthew 16:25; Mark 8:35; Luke 17:33; John 12:25\). • Philippians 3:7 – “But whatever gain I had, I counted as loss for the sake of Christ” (ESV). • Matthew 23:11 – “The greatest among you will be your servant.” • 2 Corinthians 12:10 – “When I am weak, then I am strong.” Each of these paradoxes is meant to contrast an earthly view with a heavenly view. There is a difference between our material situation and our spiritual reality, although we experience both at the same time. The book of Proverbs contains paradox among its wise sayings. One example is Proverbs 11:24, which says, “There is one who scatters, yet increases more” (NKJV). John Bunyan picked up on this truth, putting this paradoxical couplet in the mouth of old Honest in [The Pilgrim’s Progress](The-Pilgrims-Progress.html): “A man there was, though some did count him mad, / The more he cast away, the more he had.” How can a person get rid of stuff, yet have more? Wisdom has the answer. Another example of paradox in Proverbs is found in sequential verses: “Answer not a fool according to his folly, lest you be like him yourself” (Proverbs 26:4, ESV) seems to be contradicted in the next verse: “Answer a fool according to his folly, lest he be wise in his own eyes” (Proverbs 26:5, ESV). It’s up to the reader to discern the meaning of these instructions and solve the paradox. Paul uses a quote from the poet Epimenides, “One of Crete’s own prophets has said it: ‘Cretans are always liars, evil brutes, lazy gluttons’” (Titus 1:12\), which presents a paradox. Epimenides was himself a Cretan, and so his statement that [Cretans](all-Cretans-are-liars.html) are “always liars” seems self\-contradictory. Is Epimenides telling the truth about his own lying? How can there be a truth\-telling liar? Or is it possible that his paradoxical description of his countrymen is both true and false, in certain respects? Other examples of paradox in the Bible are found in separate passages that seem to teach opposing ideas: • “For we hold that one is justified by faith apart from works of the law” (Romans 3:28, ESV) vs. “You see that a person is justified by works and not by faith alone” (James 2:24, ESV). • “I did not come to judge the world” (John 12:47\) vs. “For judgment I have come into this world” (John 9:39\). • “The way is hard that leads to life” (Matthew 7:14, ESV) vs. “My yoke is easy, and my burden is light” (Matthew 11:30\). • “Judge not, that you be not judged” (Matthew 7:1, ESV) vs. “Judge with right judgment” (John 7:24, ESV). One of the most perplexing paradoxes in the Bible concerns the interplay of [God’s sovereignty](God-is-sovereign.html) and [human responsibility](is-God-sovereign.html). We see this in the matter of salvation: John 1:12 says, “To those who believed in his name, he gave the right to become children of God”; but then John 1:13 describes those children as “born not of natural descent, nor of human decision or a husband’s will, but born of God.” So, which is it? One verse says that we must believe to be saved, and the next verse says it’s not our decision, but God’s. It’s a paradox, but both verses are true. We see a similar paradox in Matthew 18:7: “Woe to the world because of the things that cause people to stumble! Such things must come, but woe to the person through whom they come!” This statement has us pondering some riddles: if offenses “must” come, does that mean they are ordained of God and out of our hands? And if there is woe pronounced against the person through whom the offenses come, does that mean he acted freely and is responsible? In the Bible we are confronted with paradoxes such as a [virgin birth](virgin-birth.html), justified sinners, rich poor men, and happy mourners. The use of paradox in the Bible is startling at times, but it reveals a deep spiritual richness and beauty. Paradox causes us to take time to reflect on the meaning of certain passages and investigate the truth, which is sometimes complex. Every time we sing “Amazing Grace” by [John Newton](John-Newton.html), we vocalize the paradox of grace: ’Twas grace that taught my heart to fear, And grace my fears relieved.
What are the general epistles?	Answer Unlike the writings of the apostle Paul, whose letters were addressed to specific individuals or audiences (Timothy, Titus, Philemon, or the saints in Rome, Corinth, et al.), by and large, the general epistles, Hebrews, James, 1 and 2 Peter, 1, 2, and 3 John, and Jude, make no mention of specific audiences. James addressed his letter to “the twelve tribes” and Peter opened his first epistle to “the exiles in the dispersion,” while John made no mention of a recipient in his first letter. Just as the name implies, the general epistles were written to a general audience. Here is a brief look at each of the general epistles in the Bible: [Hebrews:](Book-of-Hebrews.html) Written by an unknown author, the book of Hebrews focuses on the superiority of Christ. Jesus is greater than the angels, greater than Moses, greater than Joshua, and greater than Aaron. The covenant Jesus established is of an eternal nature, and the sacrifice He gave is able to completely forgive sin. The permanency and worth of Jesus’ ministry far excel that of any tradition, ritual, or rite contained in the law. [James:](Book-of-James.html) James was a half\-brother of our Lord Jesus Christ. After his conversion, James became the leader of the Jerusalem church. His letter may be the oldest book in the New Testament. It is also among the most practical of the New Testament writings, for he reminds his readers that genuine faith is accompanied by works (James 2:17–18\). This is not to suggest James believed in a works\-based salvation; rather, James taught the believer’s works are an outward manifestation of the faith within. A faith that produces godly works is real, but a faith that yields no works is not genuine. [1 Peter:](Book-of-1-Peter.html) On the night of Jesus’ arrest, fear drove Peter to twice deny the Lord, but, later, as an apostle under constant fire, there was no fear in him. He faced intense persecution, and in this letter, Peter reminds us that we, too, have been called to suffer for Christ Jesus (1 Peter 1:6\). Despite Satan’s fiery darts and cruel blows, the eternal rewards that come with perseverance far outweigh any hardships we endure in this life. Like James’ epistle, Peter’s letter is immensely practical and offers much hope to beleaguered Christians. [2 Peter:](Book-of-2-Peter.html) Just as Paul pronounced a curse upon purveyors of a false gospel (Galatians 1:6–9\), Peter issued a similar warning against false teachers and their contemptible heresies (2 Peter 2:1–3\). Two thousand years later, false teachers continue misleading people through empty promises and cunning words. Appropriately, Peter concluded his second letter by urging the saints to “take care that you are not carried away with the error of lawless people” (2 Peter 3:17, ESV). Biblical literacy is the best defense against false teachers. [1 John:](Book-of-1-John.html) A call for the teaching of sound Christian doctrine is more than a mere suggestion or an idea to consider—a faithful adherence to biblical truth is a command that must not be ignored (see Titus 2:1\). In his first epistle, John warned against false teachers known as [Gnostics](Christian-gnosticism.html) who, if unopposed, would shipwreck the faith of many. John also reminded his readers that God is both light and love—two elements inconsistent with heretical teachings. In 1 John, the apostle also gives us a [series of tests](signs-saving-faith.html) that we can use to examine ourselves and our faith. [2 John:](Book-of-2-John.html) As in John’s first epistle, John’s second letter contains a warning against godless teachers and their false doctrines. Specifically, John condemned heretics who denied our Lord’s bodily resurrection. Today, Jehovah’s Witnesses go door to door spreading the same heretical doctrine. John, who was an eyewitness of our Lord’s bodily resurrection, heartily condemned these false teachers, and we are to do the same. [3 John:](Book-of-3-John.html) In this brief letter, John commended two disciples, Gaius and Demetrius, for providing hospitality to the saints. Showing hospitality to our fellow believers is one means by which we are to demonstrate our love for one another. In the same letter, John condemned a false teacher named Diotrephes who refused to recognize apostolic authority. The origins of pseudo\-Christian cults and isms can be traced to leaders claiming all Christendom is in error while he or she is God’s sole messenger of truth. Unity is not a virtue when false teachers are invited to the pulpit. [Jude:](Book-of-Jude.html) As Jesus warned of false teachers (Matthew 7:15\), Jude, another of our Lord’s half\-brothers, also sounded the alarm by urging believers to “earnestly contend for the faith that was once for all delivered to the saints” (Jude 1:3, ESV). According to this passage, the gospel in its entirety is in the hands of believers; there would be no new inspired writings, no new doctrines, and no new revelations. Believers who esteem God’s Word will not fall prey to pseudo\-Christian cults like Mormonism and Jehovah’s Witnesses who seek to pervert God’s truths with counterfeit gospel messages. To summarize, the general epistles were written to bolster and strengthen the early church. As to doctrinal matters, the general epistles are in complete harmony with Paul’s letters. Additionally, just as Paul warned against those teaching a “different gospel” (see Galatians 1\), the general epistles unhesitatingly condemn false teachers motivated by the spirit of antichrist (see 1 John 4:3\). Obviously, all roads do not lead to God. Though the general epistles were written two thousand years ago, their words of encouragement, instruction, and warning are no less relevant today.
What is the fig tree prophecy?	Answer The fig tree prophecy is a reference to part of Jesus’ [Olivet Discourse](Olivet-discourse.html) recorded in Matthew 24, Mark 13, and Luke 21\. Below is what Jesus said: “Now learn this lesson from the fig tree: As soon as its twigs get tender and its leaves come out, you know that summer is near. Even so, when you see all these things, you know that it is near, right at the door. Truly I tell you, this generation will certainly not pass away until all these things have happened. Heaven and earth will pass away, but my words will never pass away” (Matthew 24:32–35\). Fig trees were common in Israel, and it could be that there was a fig tree nearby as Jesus used this illustration of the signs of the end times. The appearance of leaves on the fig tree heralded the onset of summer; similarly, the appearance of all the things Jesus had just described would herald the second coming and the end of the age. Note the wording of the fig tree prophecy: Jesus says that, when people see all the signs, then the end is near. What are all the signs? Here’s what Jesus had mentioned up to that point: • many false messiahs will come (Matthew 24:5\) • there will be wars and rumors of wars (verse 6\) • nations will rise against each other (verse 7\) • there will be famines and earthquakes around the world (verse 7\) • Christians will face persecution and death (verse 9\) • many professed believers will turn away from the faith and betray each other (verse 10\) • many false prophets will deceive masses of people (verses 11, 24\) • wickedness will increase (verse 12\) • the love of most will grow cold (verse 12\) • the gospel will be preached to the whole world (verse 14\) • the [abomination of desolation](abomination-desolation.html) will stand in the holy place of the temple (verse 15; cf. Daniel 9:27\) • there will be a time of great distress, unequaled in the history of the world (verse 21\) • there will be signs in the heavens affecting the sun, moon, and stars (verse 29\) • the sign of the Son of Man will appear in heaven (verse 30\) According to the fig tree prophecy, “when you see all these things, you can know his return is very near, right at the door” (Matthew 24:33, NLT). There were some present when Jesus spoke this that saw some of the things Jesus prophesied (false teachers and persecution, for example), but His return will not occur until all of those things are seen. We consider the events Jesus lists as corresponding to the seal judgments of Revelation 6\. Jesus goes on to say, “Truly I tell you, this generation will certainly not pass away until all these things have happened” (Matthew 24:34\). The [generation](this-generation-not-pass.html) that Jesus speaks of “not passing” until He returns is a future generation, namely, the people living when the predicted events occur. They are the people alive in the future when all the events of Matthew 24—25 take place. In other words, the people who will see the start of those events will be the same people who see the end of those events. As one scholar puts it, “The generation that sees the beginning of the end, also sees its end. When the signs come, they will proceed quickly; they will not drag on for many generations. It will happen within a generation” (Bock, D., Luke 9:51—24:53, Baker Academic, 1996, pp. 1691–92\). This sequence of events hasn’t happened yet. To use Jesus’ illustration, the leaves of the fig tree have not yet emerged. When they do, the world can know that Jesus is coming soon. We should distinguish between the [rapture of the church](rapture-of-the-church.html) and the [second coming of Christ](second-coming-Jesus-Christ.html). The fig tree prophecy concerns the second coming, not the rapture. The second coming is preceded by signs, just as summer is preceded by the fig leaves. But the rapture of the church could occur at any moment. There are no signs that must precede it. Also, we don’t know when the events of Matthew 24 will occur. “About that day or hour no one knows,” Jesus said (Matthew 24:36\). So we don’t know if anyone alive today will see all these signs. We believe we are getting closer to that time—we certainly aren’t getting farther away—and we pray, “Thy kingdom come” (Matthew 6:10, KJV). As we wait and pray and observe the “birth pains“ (Matthew 24:8\), we remember the fig tree prophecy.
What is theopathy?	Answer Theopathy is an emotional response to the contemplation and worship of God or a fervency of religious faith. The word theopathy is a combination of two Greek words, theos (“God”) and pathos (“passion” or “emotion”). Perhaps it will be helpful to note the differences between [theology](what-is-theology.html) and [religion](definition-of-religion.html). Many years ago, theology was known as “the queen of the sciences.” The assumption among all scholars was that God did exist and that He could be studied and known at least in part based on how He had revealed himself in the Bible and what He had done in history. In more recent years, many institutions of higher learning including seminaries have changed their “Department of Theology” to a “Department of Religion.” Religion is humanity’s response to God or what they think about God. The shift may seem subtle, but it is significant. Theology studied God; the study of religion is the investigation of man’s thoughts about God. In modern times, the focus has shifted from theology to theopathy, from knowing God objectively to analyzing mankind’s feelings about God. Human beings are by nature religious. We long to worship, and, as Romans 1:21–23 explains, if we refuse to worship the Creator, we will begin to worship creatures. In times past, this worship may have been directed to trees or animals. In “modern” societies we worship celebrities, status, money, cars, houses, and maybe most devotedly, ourselves. Some would deny that this is religious devotion, but it is still worship. Human beings long for something “bigger” outside themselves to adore and serve. As the word theopathy is used today, it could refer to something like [Isaiah’s](life-Isaiah.html) response to his vision of God: In the year that King Uzziah died, I saw the Lord, high and exalted, seated on a throne; and the train of his robe filled the temple. Above him were seraphim, each with six wings: With two wings they covered their faces, with two they covered their feet, and with two they were flying. And they were calling to one another: “Holy, holy, holy is the Lord Almighty; the whole earth is full of his glory.” At the sound of their voices the doorposts and thresholds shook and the temple was filled with smoke. “Woe to me!” I cried. “I am ruined! For I am a man of unclean lips, and I live among a people of unclean lips, and my eyes have seen the King, the Lord Almighty.” Then one of the seraphim flew to me with a live coal in his hand, which he had taken with tongs from the altar. With it he touched my mouth and said, “See, this has touched your lips; your guilt is taken away and your sin atoned for.” 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 6:1–8\). Theopathy can also be used to refer to the ecstatic, altered state of consciousness experienced in other religions. And it can refer to the feelings of a person who thinks God tells him to do something contrary to what the Bible teaches. Even in evangelical circles where lip\-service is paid to the Bible, it is often emotion, experience, and personal revelation (“God told me” or “the Spirit led me”) that is the final arbiter of truth and appropriate behavior. Theopathy is the ability to worship and to be emotionally excited about God (or “the divine”). However, an ecstatic, excited, or emotional experience, no matter how “genuine” or heartfelt, is no guarantee that the experience was a genuine encounter with God. Theopathy cannot be allowed to govern theology. It is only when theopathy is directed by sound theology that we can be sure to truly experience God. God has not promised to reveal Himself in any experience, but He has revealed Himself in His Word, the Bible, which must be the source of our theology and the judge of our experience.
How does the Spirit intercede for us with groanings that cannot be uttered (Romans 8:26)?	Answer Sometimes we find ourselves at a loss for words. Thankfully, when we pray as Christians, we have a helper—[the Holy Spirit](who-Holy-Spirit.html)—who aids in our human weakness whenever words fall short: “For we do not know what to pray for as we ought, but the Spirit himself intercedes for us with groanings too deep for words” (Romans 8:26, ESV), or, as the KJV has it, “with groanings which cannot be uttered.” In Romans 8:18–27, the apostle Paul encouraged believers to hold on to the hope and assurance of our ultimate adoption, redemption, and glorification even as we patiently endure suffering in this present life. We find strength amidst our human frailty when we depend on the Holy Spirit’s assistance in prayer. When we are unsure how to pray or don’t know what to pray for, the Holy Spirit “groans” within our hearts with words that cannot be uttered or expressed. The phrase rendered in English “groanings that cannot be uttered” means “indescribable, wordless groans” in the original Greek language. Other things in the same passage also utter “wordless groans”: all creation now groans “as in the pains of childbirth” (Romans 8:22\), and believers “groan inwardly as we wait eagerly for our adoption to sonship, the redemption of our bodies” (verse 23\). The indwelling presence of the Holy Spirit reminds us that our redemption is guaranteed: “We grow weary in our present bodies, and we long to put on our heavenly bodies like new clothing. . . . While we live in these earthly bodies, we groan and sigh, but it’s not that we want to die and get rid of these bodies that clothe us. Rather, we want to put on our new bodies so that these dying bodies will be swallowed up by life. God himself has prepared us for this, and as a guarantee he has given us his Holy Spirit” (2 Corinthians 5:2–5, NLT). Most of us have struggled in prayer, wondering whether to pray for deliverance from our suffering, miraculous relief and rescue, or the strength to endure through it. Even Paul the apostle pleaded with the Lord to take away his “[thorn in the flesh](Paul-thorn-flesh.html),” only to be told that God’s “power is made perfect in weakness” (2 Corinthians 12:7–9\). Like Paul, we often think we know what we need, but we’re not always good judges of God’s perfect will. What a relief it is to realize that the effectiveness of our prayers does not depend on us. We don’t have to have the knowledge or the words to express what we need because “the Father who knows all hearts knows what the Spirit is saying, for the Spirit pleads for us believers in harmony with God’s own will” (Romans 8:27, NLT). Our limited vision is no excuse to abandon [prayer](daily-prayer.html) altogether, for it is essential to the Christian life. But we must realize that prayer is a trinitarian activity. We pray to the Father. The Holy Spirit is our advocate and intercessor in the process (John 14:16, 26; 15:26; 16:7\). We cannot truly pray without the Holy Spirit’s assistance. Through Jesus Christ, we have access to the Father by the Holy Spirit (Ephesians 2:18\), who helps and intercedes for us with inarticulate groans. “In language we cannot understand, the Father searches the human heart, the abode of the Spirit, to hear the Spirit’s prayer. When the Father hears his will being prayed by the Spirit (because the Spirit intercedes for the saints in accordance with God’s will), then the Father and Spirit are in perfect harmony for the purposes of God to be accomplished in the believer through the instrument of prayer” (Boa, K., and Kruidenier, W., Romans, Vol. 6, Broadman \& Holman Pub., 2000, p. 259\). The Holy Spirit’s intercession with “groanings that cannot be uttered” ought not to be confused with speaking in tongues. In Scripture, tongues are expressed in audible, uttered words that are meant to be understood and interpreted (Acts 2:4–47; 19:6; 1 Corinthians 14:13–40\). In Romans 8:26, Paul referred to unspoken groanings. These wordless, soundless, speechless groanings are spiritual in nature and divinely understood. We live in a fallen world that is not our permanent home (Hebrews 13:14; Philippians 3:20\). We are caught between “our present sufferings” and the future “glory that will be revealed in us” (Romans 8:18\). We are hounded by weaknesses within (Matthew 26:41; 2 Corinthians 12:5–10\) and powerful enemies without (Ephesians 6:11–13\). We can pray with words using our human understanding, but God has not left us alone in this endeavor. He has given us the ministry of the Holy Spirit who prays on our behalf with groanings that cannot be uttered. We can rely on the Spirit’s divine intellect and infinite vision to pray effectively according to God’s good purpose and will (1 Corinthians 14:15; Ephesians 6:18–20; Jude 1:20\).
What does 2 Timothy 2:15 mean by “show thyself approved”?	Answer To counter the [false teachers](false-teachers.html) who were misapplying and undermining the truth of God’s Word, the apostle Paul urged [Timothy](life-Timothy.html) to work hard and study diligently to be sure that he had God’s approval when handling the Scriptures: “Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth” (2 Timothy 2:15, KJV). “Study to shew thyself approved unto God” is antiquated language that challenges the understanding of current\-day Bible readers. “Do your best to present yourself to God as one approved” (NIV) and “work hard so you can present yourself to God and receive his approval” (NLT) are more modern renderings that bring transparency to the original text for today’s readers of the Bible. False teachers were a problem in the early church, just as they are now. Pastors and church leaders are charged with the responsibility of keeping God’s people safe from gangrenous teachings that spread and choke out the truth of Scripture and lead to ungodly living (2 Timothy 2:16–17\). Paul tells Timothy to warn God’s people “before God against quarreling about words; it is of no value, and only ruins those who listen” (2 Timothy 2:14\). Timothy was to command the people in the presence of God to stop fighting over words and stop listening to those who were stirring up trouble with their pointless, hair\-splitting debates. The result of getting caught up in such ideas—building theological mountains out of mere foolish talk—would be spiritual ruin. Show thyself approved means to present yourself to God in such a way that you receive His approval. Followers of Jesus Christ and especially pastors and teachers are to work persistently to understand and explain the truth of God’s Word correctly. In the original language, the word rendered “approved” in 2 Timothy 2:15 carries the idea of being “tried and true,” or tested and proven genuine. Receiving God’s approval seems to suggest having passed a vetting process (see 1 Thessalonians 2:4\). God’s approved workers handle the word of truth correctly. Rightly dividing literally means “cutting straight” in the original Greek. Pastors and teachers are to be skilled workmen of God’s Word who carefully and thoroughly search the revelation of God in Scripture, not deviating from or distorting its message in any way (Deuteronomy 4:2; 12:32; Proverbs 30:5–6; Revelation 22:18–19\). They cut straight lines and help build a stable foundation that will stand the test of time (2 Timothy 2:19\). The approved worker is like the [Bereans](who-Bereans.html) who “received the message with great eagerness and examined the Scriptures every day to see if what Paul said was true” (Acts 17:11\). He studies God’s Word and then seeks to apply it to his own life. The unapproved worker swerves from the truth, cutting crooked lines with meaningless talk, godless chatter, false knowledge, and departures from the faith (1 Timothy 1:6; 6:20; 2 Timothy 2:16–18\). He involves himself “in foolish discussions about spiritual pedigrees or in quarrels and fights about obedience to Jewish laws. These things are useless and a waste of time” (Titus 3:9, NLT). Paul describes the unapproved worker as “arrogant” and someone who “lacks understanding. Such a person has an unhealthy desire to quibble over the meaning of words. This stirs up arguments ending in jealousy, division, slander, and evil suspicions” (1 Timothy 6:4, NLT). Christian teachers who have proven themselves and received God’s approval have no reason to be ashamed. Paul’s target as a minister of Jesus Christ was to “never be ashamed, but . . . continue to be bold for Christ” and “bring honor to Christ” for the rest of his life (Philippians 1:20, NLT). Paul’s directive to Timothy to “show thyself approved” echoes in his unapologetic commendation of himself before God as his witness: “Therefore, since through God’s mercy we have this ministry, we do not lose heart. Rather, we have renounced secret and shameful ways; we do not use deception, nor do we distort the word of God. On the contrary, by setting forth the truth plainly we commend ourselves to everyone’s conscience in the sight of God” (2 Corinthians 4:1–2\).
What is the meaning of a drop in a bucket in Isaiah 40:15?	Answer Most English speakers don’t realize how many everyday expressions come from the Bible. A drop in the bucket is one such idiom introduced into the English language through [John Wycliffe’s translation](Wycliffe-Bible.html) of the Latin Bible in 1382\. The phrase also appeared in the 1611 King James Version of Isaiah 40:15, and it’s kept in modern translations: “For all the nations of the world are but a drop in the bucket. They are nothing more than dust on the scales. He \[The Lord] picks up the whole earth as though it were a grain of sand” (Isaiah 40:15, NLT). The main idea Isaiah meant to convey through the idiom a drop in the bucket was smallness and insignificance. A drop is a minuscule, indefinite, insignificant measure of liquid, especially when compared to a whole bucket of water. Even the world’s mightiest nations are inconsequential blips on the radar compared to the greatness of the almighty Creator of the universe. Before God, “all the nations are as nothing, . . . they are accounted by him as less than nothing and emptiness,” confirmed the prophet (Isaiah 40:17, ESV). Isaiah was speaking to a future remnant of Israel who would be [held in captivity](Babylonian-captivity-exile.html), and he was bringing them God’s message of comfort (see Isaiah 40:1\). The Lord would show His power over the kingdoms of this world. But, given the might of their captors, Israel might have had a hard time believing that God could deliver them. Isaiah 40:9–31 is the prophet’s answer to the people’s doubts. Beginning in verse 12, Isaiah speaks like an attorney in court, presenting legal arguments to Israel. He establishes the matchless power of Yahweh over all earthly powers, including the empires of Babylon, Assyria, and Persia. When translated literally from one language to another, most idiomatic expressions lose their significance or deliver an incorrect meaning, but a drop in the bucket seems to be universally understood. A drop of water is so slight that it becomes indiscernible amid the entire bucketful. A speck of dust or grain of sand does nothing to influence the weights on a scale. When compared with earth’s greatness, the Lord is so superior that “all the wood in Lebanon’s forests and all Lebanon’s animals would not be enough to make a burnt offering worthy of our God” (Isaiah 40:16, NLT). Isaiah’s comparisons illustrate the finite, limited nature of the created world compared to the infinite and [unlimited power](God-omnipotent.html) of the God who spoke it all into existence. What a comfort to know that the combined might of earthly nations is next to nothing—a drop in the bucket or a speck of dust—matched up to our great God’s magnitude and dominion. When we perceive the incomparable excellence of the Sovereign Lord and King of all Creation, everything else in life, including every menacing enemy, falls into proper perspective. The next time Satan tries to defeat you, making you think that your problems are bigger than God, remember this: “You, dear children, are from God and have overcome them, because the one who is in you is greater than the one who is in the world” (1 John 4:4\). Your enemies are puny—a drop in the bucket—when matched against your God. Your giant problems are mere “grasshoppers” from His vantage point (Isaiah 40:22\). Like Israel, we can trust our God to deliver us from every foe and every hostile circumstance, for our God is greater than them all (Exodus 18:11; 2 Chronicles 2:5; John 10:29; 1 John 3:20\).
Is all truth God’s truth?	Answer In order for something to be declared true, it must be discoverable, transcultural, unchanging, unaffected by attitude, absolute, and knowable. For example, 2\+2\=4 is a truth that can be discovered (not created by one person), transcends all cultures, never changes, cannot be affected by feelings, is absolute in its factualness, and is knowable by all of humanity. These same qualities and attributes can be ascribed to the God of the Bible. [God is truth](God-is-truth.html). He made Himself discoverable throughout history and through the Bible (Exodus 8:10\); He transcends all cultures in His very attributes (Job 38\); His existence cannot be affected by our feelings or attitudes (Psalm 25\); He is absolute as the Alpha and Omega (Revelation 1:18\); and He is knowable through Scripture and personal revelation by the Holy Spirit (John 16:13\). The ultimate revelation of God and therefore of truth is Jesus Christ. He is the visible image of the invisible God (Colossians 1:15\). “Anyone who has seen me has seen the Father,” Jesus said (John 14:9\). In the same conversation, Jesus equated Himself with truth: “I am the way and the truth and the life. No one comes to the Father except through me” (John 14:6; cf. John 1:17\). Since truth itself is part of and proceeds from the nature of God, and all truth is bound up in Jesus Christ, then, yes, all truth is God’s truth. If something is discovered to be true, like 2\+2\=4 or that love is the ultimate virtue (1 John 4:8\), then that truth can only come from the God of truth, as revealed in the Bible. [Pontius Pilate](Pontius-Pilate.html) famously asked Jesus, “What is truth?” (John 18:38\). In His conversation with Pilate, Jesus said, “You say that I am a king. In fact, the reason I was born and came into the world is to testify to the truth. Everyone on the side of truth listens to me” (John 18:37\). And that’s when Pilate, who found himself between a rock and hard place politically, asked his famous question. The truth was standing right in front of Pilate. Jesus, the only Son of God, was speaking truth to him at that very moment. The truth wasn’t a theory or an equation or proof; truth was God in the flesh dwelling among us. Anyone who wants truth that is unalterable (as it should be by nature) must find it in the person of Jesus Christ. Philosophers, intellectuals, and even artists have tried to name truth apart from Jesus Christ, and it’s popular to speak of “my truth” or “your truth” as opposed to a universal truth. Whole generations have rejected absolute truth in the [postmodern mindset](postmodernism-dangers.html). But truth is what conforms to reality, and if something is true, it is true for all people for all time in all places. Creation speaks to the absolute truth of God through Jesus Christ: “In the beginning was [the Word](Jesus-Word-God.html), and the Word was with God, and the Word was God. He was with God in the beginning. Through him all things were made; without him nothing was made that has been made. In him was life, and that life was the light of all mankind. The light shines in the darkness, and the darkness has not overcome it.” All truth is God’s truth. When a mathematician works with Euler’s equation or when a biologist discovers a new species of animal, he is dealing with fundamental truths of how God designed the world. Johannes Kepler, a German astronomer who is called “the father of celestial mechanics,” is credited with describing his study of the universe as “thinking God’s thoughts after him.” Kepler understood that all truth is God’s truth. In a world full of relativism, lies, and half\-truths, it’s good to know that truth exists. To embrace God, as revealed in Jesus Christ, is to embrace truth.
What is theological reflection?	Answer Theological reflection is the practice of reflecting on life events in relation to one’s Christian faith. This can be done individually or corporately. Theological reflection attempts to bring faith and everyday life together. Methods of theological reflection are often promoted within the [spiritual formation movement](spiritual-formation.html) and those involved in [Renovaré](renovare-Bible.html). The tradition of theological reflection can be found in many Christian denominations. Theological reflection attempts to see God’s presence in our experiences, to understand the difference His presence makes in our lives, and to know what God expects as a result of this knowledge. The goal is a deeper understanding of the mystery of God and a wisdom born out of life experience seen through the lenses of God, His Word, the church, and dialogue with other believers. According to one source, “theological reflection claims the reflectively acquired wisdom of God formed in a particular life situation. The reflection necessarily assumes an interpretive process that seeks meaning and illumination through the joined sources of Word, faith, narrative, and the situation itself. Theological reflection acknowledges God’s movement in all of life, thus these sources are each respected” (www.andrews.edu/sem/dmin/about/theological\-reflection/index.html, accessed 4/25/22\). The process of theological reflection is often prescribed in steps like this: Reality – Be honest about what is going on in you and around you. Reflection – Take time to digest your experiences in the light of your faith and your understanding of God. Revelation – Wait for insight. Respond – Be spurred on to new action or to continue with a renewed sense of vision and motivation. (adapted from “What is Theological Reflection?” Williamson, J., http://onerockinternational.com/theological\-reflection, accessed 4/25/22\) There is certainly nothing wrong with reflecting on life’s experiences in light of the Word of God. We are to [meditate](meditate-on-Gods-Word.html) on the Word (Psalm 1\) and allow the Scripture to interpret and influence all of life. David repeatedly recounted his troubles and life experiences in the Psalms. For example, in Psalm 31:9–13, David describes a time of grief and distress. Yet he does not stop there. David looked for and saw God in his circumstances: “I will be glad and rejoice in your love, for you saw my affliction and knew the anguish of my soul. You have not given me into the hands of the enemy but have set my feet in a spacious place” (Psalm 31:7–8\). And “Blessed be the Lord, for he has wondrously shown his steadfast love to me when I was in a besieged city” (Psalm 31:21, ESV). His conclusion is that “the Lord preserves those who are true to him” (verse 23, ESV). We are bombarded daily with news, influencers, data, options, and consumerism, and we need to pull away from the distractions of this world to make sense of life and grow in our faith. It is good to see God’s hand in every situation. Through [Bible reading](start-reading-Bible.html) and [prayer](daily-prayer.html), meditation on God’s Word, journaling, discipleship, fellowship with other Christians, and other methods, we can reflect on what is happening to us and around us. It’s important to apply biblical truth to everyday life and grow more Christlike (Ephesians 4:15\). It’s also important to prioritize God’s Word, which must take precedence over experience, church tradition, and the opinions of other people.
What does it mean to “seek the Lord while He may be found” (Isaiah 55:6)?	Answer In Isaiah 53, the prophet describes the ordeal of [the Messiah](what-does-Messiah-mean.html) who would bear His people’s iniquity and suffer on their behalf (verses 4–6\). In the next chapter, Isaiah predicts the coming glory of Jerusalem and the restoration of God’s people, who would know the “everlasting kindness” and compassion of God (Isaiah 54:8\). Then, in Isaiah 55, the prophet extends God’s invitation to partake freely of the promised blessings (verses 1–2\) and experience God’s “everlasting covenant” (verse 3\). This promise of restoration, forgiveness, and blessing would have been especially encouraging to the future generation of battered and bruised Jews returning from their exile in Babylon. Through Isaiah, God compassionately called the surviving remnant of Israel to spiritual renewal. As part of that renewal, they would have to thoroughly abandon their sinful lifestyles and return to Him to receive the forgiveness the Messiah made possible (Isaiah 53\). They would have to “seek the LORD while he may be found; call on him while he is near” (Isaiah 55:6\). Now was not the time for Israel to drag its feet. There would be a window of opportunity and no room for delay. With the instruction to “seek the Lord while He may be found,” Isaiah stressed the urgency and seriousness of God’s summons. The prophet Amos communicated the same sense of urgency, repeatedly issuing the Lord’s appeal to “seek me and live” (Amos 5:4–7, 14–15\). Dedicating our lives to the pursuit of God is a matter of life and death. If we procrastinate, the opportunity to respond to His invitation may run out. This theme of exigency recurs in the [Parable of the Great Banquet](parable-great-banquet.html) (Luke 14:12–24\) and the [Parable of the Wedding Feast](parable-wedding-feast.html) (Matthew 22:1–14\). Just as Isaiah called the remnant to come to the Lord’s table to eat and drink (Isaiah 55:1–2\), Jesus urged His primarily Jewish audience to “eat at the feast in the kingdom of God” (Luke 14:15\). Through the parables, Jesus explained that the invited guests rejected the Master’s offer, and thus the door of opportunity was closed to them. Since those invited refused to come, everyone in “the streets and alleys of the town, . . . the poor, the crippled, the blind and the lame” were invited to come and dine (Luke 14:21\). Proverbs 1:20–33 illustrates how God’s patience with fools—those who refuse to listen to the voice of Wisdom—eventually runs out: “I called you so often, but you wouldn’t come. I reached out to you, but you paid no attention. You ignored my advice and rejected the correction I offered. So I will laugh when you are in trouble! I will mock you when disaster overtakes you—when calamity overtakes you like a storm, when disaster engulfs you like a cyclone, and anguish and distress overwhelm you. When they cry for help, I will not answer. Though they anxiously search for me, they will not find me” (Proverbs 1:24–28, NLT). When we hear the voice of the Lord calling us to seek Him, inviting us to fellowship at His table, we must respond immediately while there is still time. “For God says, ‘At just the right time, I heard you. On the day of salvation, I helped you.’ Indeed, the ‘right time’ is now. Today is the day of salvation” (2 Corinthians 6:2, NLT). We are not promised tomorrow (Proverbs 27:1; Luke 12:16–21\). As the psalmist urged, “Therefore let all the faithful pray to you while you may be found” (Psalm 32:6\). Jesus taught us to stay focused and seek God’s kingdom before and above all else (Matthew 6:33–34\). Seek the Lord while He may be found means to take up our cross and become His disciple (Mark 8:34\) at this very moment, today. The command is accompanied by another command and a promise: “Let the wicked forsake their ways and the unrighteous their thoughts. Let them turn to the Lord, and he will have mercy on them, and to our God, for he will freely pardon” (Isaiah 55:7\). We must [repent of our sin](how-to-repent.html) and return to the Lord right now because there will come a day when our time is up. Scripture tells us to get ready, for the day of the Lord’s return will come suddenly, “like a thief in the night” (1 Thessalonians 5:2; see also 2 Peter 3:10\). While we still have time, before it’s too late, we must seek the Lord. God graciously promises to be found: “You will seek the LORD your God and you will find him, if you search after him with all your heart and with all your soul” (Deuteronomy 4:29, ESV). Over and over throughout the Bible, God calls His people to repent, return to Him, and seek the Lord while He may be found (Deuteronomy 30:2–3; Leviticus 26:40–42; 2 Chronicles 15:4; Jeremiah 29:13–14\).
What does it mean to sow to the Spirit (Galatians 6:8)?	Answer Scripture contains numerous references to [sowing and reaping](sowing-and-reaping.html)—farming terms that were well understood by the agrarian society to whom the Bible was originally written. Old Testament references to sowing and reaping are mostly related to agriculture. But the terms take on a spiritual connotation in the New Testament: “For the one who sows to his own flesh will from the flesh reap corruption, but the one who sows to the Spirit will from the Spirit reap eternal life” (Galatians 6:8, ESV). Sowing and reaping constitute unalterable laws of seedtime and harvest. To sow is to cultivate, as in planting seeds for growth. The farmer will always reap the same kind of plant or fruit as the seed sown. If we scatter cherry seeds, a cherry tree will grow and produce cherries. In Galatians 5—6, Paul focuses on the nature of the Christian life. He stresses that freedom in Christ is not a lifestyle characterized by self\-indulgence and gratifying our own sinful desires (Galatians 5:13, 16, 19–21\). Freedom from sin is only possible for believers if they follow a new law established by Christ—the law of love (Galatians 5:13–15\). True spiritual freedom expresses itself in love for God and others (1 Peter 2:16\). Paul compares the Christian life to tending a farmer’s field. As believers, we can sow seeds into one of two fields: the flesh or the Spirit. As we make decisions, we must realize that everything we do will either be an investment in the flesh or the Spirit. The fruit we produce depends on which field we choose to sow into and what we sow. Paul encouraged, “So let’s not get tired of doing what is good. At just the right time we will reap a harvest of blessing if we don’t give up” (Galatians 6:9, NLT). Sowing to our flesh means cultivating and developing our sinful desires. We sow to the flesh by nurturing and indulging it so that it grows and produces fruit: “The [acts of the flesh](works-of-the-flesh.html) are obvious: sexual immorality, impurity and debauchery; idolatry and witchcraft; hatred, discord, jealousy, fits of rage, selfish ambition, dissensions, factions and envy; drunkenness, orgies, and the like. I warn you, as I did before, that those who live like this will not inherit the kingdom of God” (Galatians 5:19–21\). “Those who belong to Christ Jesus have crucified the flesh with its passions and desires,” writes Paul (Galatians 5:24\). The seeds we sow are linked to our thoughts and actions. Paul instructs us to “throw off your old sinful nature and your former way of life, which is corrupted by lust and deception. Instead, let the Spirit renew your thoughts and attitudes. Put on your new nature, created to be like God—truly righteous and holy” (Ephesians 4:22–24, NLT). Some Christians sow to the flesh all day long—allowing their minds to dwell on resentments, impure thoughts, and self\-pity—and then wonder why they don’t reap a spiritual harvest of righteousness and holy living. We sow to the Spirit when we stop letting our sinful nature control our minds; a mind controlled by the flesh “leads to death. But letting the Spirit control your mind leads to life and peace” (Romans 8:6, NLT). The way to experience freedom in Christ, Paul explains, is to “walk by the Spirit” (Galatians 5:16\), “live by the spirit,” and “keep in step with the Spirit” (Galatians 5:25\) through a Spirit\-led daily regime fueled by love (Galatians 5:18\). We sow to the Spirit by cultivating and nurturing “the [fruit of the Spirit](fruit-of-the-Holy-Spirit.html),” which is “love, joy, peace, forbearance, kindness, goodness, faithfulness, gentleness and self\-control. Against such things there is no law” (Galatians 5:22–23\). A Spirit\-controlled life involves setting our “minds on things above, not on earthly things” (Colossians 3:1\). If we think only about the concerns of life here on earth, we will reap a harvest of destruction (Philippians 3:19\). We sow to the Spirit when we fix our “thoughts on what is true, and honorable, and right, and pure, and lovely, and admirable. Think about things that are excellent and worthy of praise” (Philippians 4:8, NLT). As we immerse ourselves in God’s Word, in fellowship with other believers, in praise, worship, and prayer, we sow to the Spirit. And the outcome of sowing to the Spirit is reaping the bountiful harvest of everlasting life.
What happened at the Second Council of Constantinople?	Answer In AD 553, the fifth [ecumenical council](ecumenical-councils.html) of the Christian church assembled by decree of Emperor Justinian and led by Eutychus, patriarch of Constantinople. Known as the Second Council of Constantinople, Pope Vigilius of Rome, who had been summoned to Constantinople against his will, showed his displeasure by taking sanctuary in a church for more than seven months. Pope Vigilius eventually ended his protest by formally ratifying the council’s verdicts in February of the following year. Fourteen anathemas, or condemnations, were decreed by the Second Council of Constantinople. At stake was the biblical doctrine of the dual nature of the Lord Jesus Christ. The Bible teaches Jesus was fully God (John 1:1; 8:58\) yet fully man (John 1:14\). This duality of nature in one person is known as the [hypostatic union](hypostatic-union.html). To deny Jesus’ divine nature is heretical; to deny His human nature is equally heretical. The Second Council of Constantinople issued their fourteen anathemas in order to silence the false teachers who refused to accept the essential biblical teachings surrounding the person and nature of the Lord Jesus Christ. Convinced strict religious conformity was necessary to keep the Byzantine Empire intact, Emperor Justinian convoked the Second Council of Constantinople when factions of the church could not agree upon Christ Jesus’ dual natures. In his campaign for religious conformity, Emperor Justinian had pagans baptized against their will, closed schools whose teachings were contrary to Christianity, and fiercely persecuted a sect known as the [Montanists](montanism.html). Montanists believed the Holy Spirit had given their leader, Montanus, new revelation. This “new revelation” dealt with personal conduct rather than doctrine. In a belief Montanus was a heretic, Emperor Justinian vigorously opposed his followers. As to Pope Vigilius’ opposition to the Second Council of Constantinople, Emperor Justinian threatened to prevent the pope from returning to Rome unless he agreed to the fourteen anathemas. [Nestorianism](Nestorianism.html), a false belief that Christ was two separate persons, one human and one divine, had been adopted by some church leaders. This breech in orthodox Christology was expressed in writings that came to be known as the Three Chapters: the writings of Theodore of Mopsuestia, certain works of Theodoret of Cyrus, and the letter of Ibas to Maris. At the previous Council of Chalcedon, the Nestorian writings had been rebuked but not condemned outright. At the Second Council of Constantinople, the assembly reaffirmed their belief in Christ’s two natures while condemning those who believed there were “two Sons or two Christs.” Also in error was [monophysitism](monophysitism.html). The monophysites believed that Christ Jesus had only one nature, a teaching propagated by Cyril of Alexandria. Empress Theodora, herself a monophysite, had urged Justinian to call a council as a political maneuver to discredit the rival Nestorians. Justinian, who believed religious conformity would bring the empire back to its glory days, agreed to Theodora’s request by summoning the church’s leaders to Constantinople in 553\. In the end, erroneous teachings surrounding the person and nature of the Lord Jesus were condemned at the Second Council of Constantinople. Quite possibly, Emperor Justinian’s motives for calling the council were as political as they were theological, but the assembly stood firm against heretical teachings. Some may consider the disagreements among the various factions in Constantinople as theological hair\-splitting, but the subject of [Christology](Christology.html) is hardly a peripheral issue. Every cult and ism, past and present, begins with a false understanding of the person and nature of God. Our finite minds cannot completely fathom the depth of Christ’s character, but the plain teaching of Scripture is that He is fully God and fully man. Ultimately, the fourteen anathemas issued by the Second Council of Constantinople were justified and necessary.
Since God took a rib from Adam to make Eve, does that mean men have one less rib than women?	Answer God took a rib from Adam to make Eve, but this removal of a rib from Adam did not result in all men having one less rib. There are some interesting reasons why this is true and why God chose to take a rib in the first place. On the sixth day of creation, God created the first man. It was a special work of creation: “The Lord God formed a man from the dust of the ground and breathed into his nostrils the breath of life, and the man became a living being” (Genesis 2:7\). The structure and design of the human body is amazing—not to mention the soul and the fact that humans are created in the [image of God](image-of-God.html) (Genesis 1:27\). After creating Adam, God guided the man to the discovery that he was, in a sense, alone in the world; unlike the animals, the man had no counterpart, no equal companion: “For Adam no suitable helper was found” (Genesis 2:20\). Once Adam was aware of his need, God took steps to remedy the problem. He created the woman. How God created the woman is significant. In Genesis 2:21–22, after causing Adam to fall into a deep sleep, God took a rib out of the man and used it to form the woman. So [Adam and Eve](Adam-and-Eve-questions.html) were of the same substance and were connected physically. All people are from Adam, including Eve. When God brought the woman to the man, Adam said, “This is now bone of my bones and flesh of my flesh; she shall be called ‘woman,’ for she was taken out of man” (Genesis 2:23\). Learning of God’s removal of a rib from Adam, some people assume that men today have one fewer rib than women have. It’s a wrong assumption, of course. Ribs are easily counted, and men and women have the same number of them. God made a surgical change to Adam, not a genetic change. Performing surgery does not alter one’s genetic makeup. Every descendant of Adam has the DNA encoding that produces 12 pairs of ribs—24 ribs total in the rib cage. Adam’s sons all had the same number of ribs that Adam had originally; in the same way, the son of a kidney donor will have two kidneys, not just one, and the daughter of an amputee will not be born missing a limb. The fact that God pulled a rib out of Adam and not some other piece of his body shows God’s wisdom, planning, and foresight. Ribs regrow. All bones in the human body are able to mend themselves, but rib bone is unique in that it can regenerate. When a surgeon performs a costectomy (the removal of part or all of a rib), he or she will be careful to leave the perichondrium (the membrane surrounding the rib). The rib taken can be used for bone grafts elsewhere in the body, and in the spot of the missing rib will grow a new rib—usually within one or two months. (See Moore, K., Dalley, A., and Agur, M., Clinically Oriented Anatomy, 7th ed., Lippincott Williams \& Wilkins, 2013, p. 83\). Given the rib’s ability to regenerate, we know that God did not permanently wound Adam when He took a rib from his side to make Eve. Adam did not live the rest of his life with a defect or a weak spot in his skeletal thorax. Because of God’s wonderful design, Adam lived out the rest of his days with the same number of ribs that he had been created with.
Is Pompeii mentioned in the Bible?	Answer Pompeii was an ancient coastal city in Italy, about 14 miles southwest of modern\-day Naples. It was destroyed by a sudden eruption of the Mount Vesuvius volcano on August 24, AD 79\. The city was buried under tons of ash and smothered with toxic fumes. When the city was excavated in the 1700s, it was discovered that the eruption had been so sudden that the people of Pompeii were suffocated and encased as they went about their day. Even though the bodies had long since rotted away, their impressions were left in the resulting stone. The residents of the city had been perfectly “preserved.” Pompeii is often called “a city frozen in time.” Pompeii is not mentioned in the Bible in any way. Most of the New Testament had been written by 79, and there are no prophecies that predicted the destruction of Pompeii. However, some Christians at the time compared the destruction of Pompeii to that of [Sodom and Gomorrah](Sodom-and-Gomorrah.html). In fact, a wall of the city was excavated that had the words Sodom and Gomorrah scribbled on it. Perhaps this was a final commentary of a Christian or Jew about what was happening as the volcano erupted. Excavations have uncovered evidence of rampant immorality in the city. Some have seen the fall of “[the great city](Babylon-the-Great-has-fallen.html)” in Revelation 18 as a reference to Pompeii. However, this seems unlikely as Pompeii does not figure into the redemptive history recorded in the Bible. We would expect “the great city” to be one that plays a major role in redemptive history. Jerusalem and Rome are the two cities that are most often suggested as fulfilling Revelation 18\. Even though it’s not mentioned in the Bible, Pompeii demonstrates how quickly God can, either supernaturally or through natural causes, bring about the complete destruction of a city or any other entity. Pompeii was a great city, and no doubt many people who lived there thought they were in the lap of security and unassailable prosperity. The destruction of Pompeii was similar to the event described in Revelation 18, which will take place “in a single hour” (verse 17\)—that is, very suddenly. Almost nothing in history has been as sudden and all\-consuming as the destruction of Pompeii. This should serve as a warning to all today who would put their faith in any governmental organization or human society. These things can be suddenly, unexpectedly, and completely overturned at any time, according to God’s will.
What is Pauline theology?	Answer Pauline theology refers to the [apostle Paul’s](life-Paul.html) beliefs about God and the world around him, as expressed in the New Testament epistles that he wrote and his words as recorded in the book of Acts. Constructing a “Pauline theology,” then, is an attempt to discern what Paul believed and taught about various topics. For example, when people say they want to approach poverty “based on a Pauline theology,” they mean that they are attempting to address the issue of poverty from the same perspective as Paul. Pauline theology should not be confused with [Pauline Christianity](Pauline-Christianity.html), a movement among some scholars seeking to drive a wedge between the teachings of Jesus and Paul. Pauline theology is thoroughly biblical, in that it is drawn from Scripture. Many times, scholars studying Pauline theology are trying to systematize Paul’s doctrine and explain his worldview. Paul never wrote down all of his thoughts on every topic, and deducing the theology behind his written doctrine is a difficult task. A Pauline scholar explains: “We have no access to Paul’s thought outside the letters he wrote, preserved for us in Scripture. But Pauline theology must be more than a simple repetition of what we find on the surface of Paul’s letters—otherwise, it would be hard to distinguish theology from exegesis. The Pauline theologian must penetrate ‘behind’ the text in an effort to uncover the basic framework and content of Paul’s thinking” (Moo, D., The Theology of Paul and His Letters, Zondervan, 2021, part 1, chapter 1, § 2\.1\). Sources for reconstructing Paul’s perspective include [his letters](Pauline-epistles.html), which address specific issues in the communities he founded, and the [book of Acts](Book-of-Acts.html), which portrays Paul’s conversion and missionary work. Prominent scholars who have written about Pauline theology include James Dunn, Thomas Schreiner, and N. T. Wright. Developing a Pauline theology is a broad and unique task that involves exegesis, a study of history and culture, and careful attention to context and detail. Paul was a complex person, chosen by God as an apostle, and he changed the entire world in his relatively short lifespan. Attempting to uncover themes in his theological viewpoints is an admirable pursuit, as long as it continues to point people toward the God Paul loved with his entire being. As Paul himself wrote, “Follow my example, as I follow the example of Christ” (1 Corinthians 11:1\).
Who were the Meunites?	Answer The Meunites were an ancient people group who likely lived somewhere south of Judah. They are mentioned a handful of times in the Old Testament, and exact historical details about them remain out of reach. In piecing together the scarce details available, scholars are forced to make educated guesses. It is likely that the Meunites will remain mysterious unless more historical evidence is uncovered. The Meunites are first mentioned in the Bible in 1 Chronicles 4:41, when some Meunites were destroyed by descendants of Simeon looking for pasture. They are mentioned again in 2 Chronicles 20:1, though this reference is contested due to a potential copying error in the [Masoretic Text](Masoretic-Text.html). Assuming that this is a reference to the Meunites, that group apparently joined the Moabites and Ammonites in an attack on Judah during the reign of King Jehoshaphat. Intriguingly, they appear to be associated with [Mount Seir](mount-Seir.html) later in the story (2 Chronicles 20:10, 22, 23\), which is one of the factors placing them south of Judah. Later, King Uzziah warred against the Meunites in 2 Chronicles 26:7, gaining the victory due to God’s help. Finally, Ezra 2:50 and Nehemiah 7:52 list descendants of Meunim among those returning from the Babylonian exile. It is possible their ancestors were the Meunites who warred against Judah and were involuntarily or voluntarily incorporated. These biblical references basically paint the picture of a southern people group that occasionally engaged in battle with Judah and had some descendants numbered among them after the exile. Beyond what is surmised from these passages, scholars have put forward a few more propositions about this mysterious people, none of which can be demonstrated conclusively. Some believe that the Meunites are the same people as the Maonites, referenced in Judges 10:12\. This is certainly possible. Others believe the Meunites were associated with the city of Ma’an, due to linguistic similarities with their name and potential geographic proximity. Historically, many scholars associated the Meunites with the Minaeans, because the [Septuagint](septuagint.html) translated the Hebrew word for “Meunite” into the Greek word for “Minaean.” This connection is highly improbable due to chronological and geographical differences. The Minaeans became a significant nation centuries after the Meunites are mentioned in the Bible and in a completely different location, making any association unlikely. In conclusion, the Meunites were a people group about whom little is known today. They clashed with the Israelites at different points in biblical history, with an unknown number of them becoming part of Israel at some point. Because of the dearth of historical information, any conclusions reached about the details of the Meunites are highly tentative. Apparently, some of their descendants served in the temple after the exile, hopefully indicating that some of them came to know God and followed Him.
How does Exodus 21:22–23 relate to the issue of abortion?	Answer Exodus 21 lays some of the groundwork for the laws of retribution, in which punishment is tailored to fit the crime. Exodus 21:22–23 gives this rule: “If people are fighting and hit a pregnant woman and she gives birth prematurely but there is no serious injury, the offender must be fined whatever the woman’s husband demands and the court allows. But if there is serious injury, you are to take life for life.” The passage goes on to say that, in general, penalties should be “eye for eye, tooth for tooth, hand for hand, foot for foot, burn for burn, wound for wound, bruise for bruise” (verses 24–25\). The punishment, in other words, should fit the crime. This law relates to [abortion](abortion-Bible.html) in that it gives the example of a pregnancy ending prematurely. Basic to the statute is the assumption that the baby delivered prematurely has the same rights and protections under the law as an adult human being. That is, the fetus is a person. Medical science says that [life begins at conception](life-begin-conception.html) (see Moore, Keith, Before We Are Born: Essentials of Embryology, Saunders, 2008, p. 2; Sadler, T., Langman’s Medical Embryology, Lippincott Williams \& Wilkins, 10th ed., 2006, p. 11; and Krieger, Morris, The Human Reproductive System, Sterling Pub., 1969, p. 88\). Several passages of Scripture also show that truth. One such passage is Psalm 139:13 and 16: “You created my inmost being; you knit me together in my mother’s womb. . . . Your eyes saw my unformed body; all the days ordained for me were written in your book before one of them came to be.” David’s declaration reveals that God is present in the womb, in the first moments of a person’s life, and He has plans for that life from before birth. Phrases like unformed body, inmost being, and knit me together describe processes occurring at the cellular level of embryonic and fetal life. God makes unique plans for every life He creates, including how many days each person will live—all before that child is born. God planned for Jeremiah to be a prophet before he was even conceived: “Before I formed you in the womb I knew you, before you were born I set you apart; I appointed you as a prophet to the nations” (Jeremiah 1:5\). The statement I knew you indicates that God regarded Jeremiah as an individual well before he was born. Paul says in Galatians 1:15 that God had set him apart for a special work before he was born. In God’s eyes, each baby in the womb is already an individual, no matter where in the developmental process the baby happens to be. The law of Moses gave equal protection to both the pregnant woman and the child she carried: “Now suppose two men are fighting, and in the process they accidentally strike a pregnant woman so she gives birth prematurely. If no further injury results \[i.e., the baby is born alive and healthy, and the mother suffers no lasting injury], the man who struck the woman must pay the amount of compensation the woman’s husband demands and the judges approve. But if there is further injury \[to either the woman or the fetus], the punishment must match the injury: a life for a life” (NLT). Under the law in Exodus 21, causing the death of an unborn child was a serious crime, and the punishment for it was “a life for a life.” That law was an extension of a more basic law in Genesis 9:6: “If anyone takes a human life, that person’s life will also be taken by human hands. For God made human beings in his own image” (NLT). Couple these two passages, and we conclude that the fetus given legal protection in Exodus 21 was considered a human life—a human being created in God’s own image. Note that, if the only consequence of the men’s fighting was that the woman gave birth prematurely, but she and the baby were ultimately unharmed, then the worst that would happen was that the offender would pay a fine determined by the husband and approved by the judges. The law did not address every loss or consequence, but it did ensure that permanent consequences were justly compensated. If the mother or baby or both were injured, the husband of the baby’s mother, along with the judges, would decide a fair punishment. If a life was lost, however, the law specified that the offender would also lose his life. [Human life](sanctity-of-life.html) is inherently precious to God. We are made in His image. Anything that cheapens human life, denies the image of God in humanity, or devalues God’s handiwork is sin. The shedding of innocent blood, including the blood of an unborn child, was punishable under the Old Testament law. The same standard of protecting the innocent should be reflected in today’s laws as well.
Why did Nehemiah say, “The joy of the Lord is your strength?” (Nehemiah 8:10)?	Answer In Nehemiah 8, the people of Judah had just finished rebuilding the wall around Jerusalem. It was not as high or as thick or as impressive as it had once been and was certainly less impressive than the walls of other cities—enemy cities. The people had many detractors who did not want the walls to be rebuilt. The next step was to “rebuild” the people by teaching them the Law of God that had been neglected in many respects. [Ezra](life-Ezra.html) read the Book of the Law to the people, who were convicted of their ignorance and disobedience. They were repentant and began to weep. However, as important as this revival was, God did not want His people to remain dejected. He had not rejected them but was in the process of restoring them. “Then [Nehemiah](life-Nehemiah.html) the governor, Ezra the priest and teacher of the Law, and the Levites who were instructing the people said to them all, ‘This day is holy to the Lord your God. Do not mourn or weep.’ For all the people had been weeping as they listened to the words of the Law. “Nehemiah said, ‘Go and enjoy choice food and sweet drinks, and send some to those who have nothing prepared. This day is holy to our Lord. Do not grieve, for the joy of the Lord is your strength.’ The Levites calmed all the people, saying, ‘Be still, for this is a holy day. Do not grieve.’ Then all the people went away to eat and drink, to send portions of food and to celebrate with great joy, because they now understood the words that had been made known to them” (Nehemiah 8:9–11\). When the people understood how they had disobeyed and neglected the Lord, they were sad. However, in their repentance God wanted them to rejoice, not grovel in guilt. They came to understand God’s Word and the fact that He was forgiving them. God wanted them to rejoice, and their strength was renewed as they went from mourning to feasting and rejoicing. Joy is a tremendous source of strength. If a person is down and discouraged, almost any obstacle or hardship is enough to incapacitate him or her. “A joyful heart is good medicine, but a crushed spirit dries up the bones” (Proverbs 17:22\). This can be true for anyone. “Emotional energy” is extremely powerful. This is why coaches give motivational speeches to their players. A person who is “up” will accomplish far more than a person who is “down.” Joy provides strength. A person suffering from a physical ailment or pain but who is filled with joy will survive much better than a discouraged person with the same condition. Joy can even make a person forget his pain and limitations. In fact, it is better to have joy in suffering than despair in ease and luxury. Joy is available in a variety of places. A person can receive joy from other individuals and from circumstances. The primary difference between the joy that is provided by people and circumstances and the [joy that comes from the Lord](joy-of-the-Lord.html) is in consistency and duration. People will fail. Circumstances will change. A person whose joy and strength are from these sources will inevitably be inconsistent. That person will be up and down, riding the waves of alternating joy and sadness, encouragement and discouragement. However, when a person’s source of joy and the strength it provides is the Lord, then he can be even\-keeled and constant, just as God is constant. Many verses in Scripture speak to the joy that God provides His people: Romans 15:13: “May the God of hope fill you with all joy and peace as you trust in him, so that you may overflow with hope by the power of the Holy Spirit.” Psalm 16:11: “You make known to me the path of life; you will fill me with joy in your presence, with eternal pleasures at your right hand.” 1 Peter 1:8–9: “Though you have not seen him, you love him; and even though you do not see him now, you believe in him and are filled with an inexpressible and glorious joy, for you are receiving the end result of your faith, the salvation of your souls.” Psalm 5:11: “But let all who take refuge in you be glad; let them ever sing for joy. Spread your protection over them, that those who love your name may rejoice in you.” Psalm 28:7: “The Lord is my strength and my shield; my heart trusts in him, and he helps me. My heart leaps for joy, and with my song I praise him.” Isaiah 41:10 does not mention the word joy but does admonish Israel not to be dismayed, which is a similar concept: “So do not fear, for I am with you; do not be dismayed, for I am your God. I will strengthen you and help you; I will uphold you with my righteous right hand.” Isaiah 40:30–31 deals with the similar theme of hope: “Even youths grow tired and weary, and young men stumble and fall; but those who hope in the Lord will renew their strength. They will soar on wings like eagles; they will run and not grow weary, they will walk and not be faint.” When Israel (then) or Christians (today) come to realize how much God has done for them and what great things He has in store, the result is joy, and that joy will produce strength. Furthermore, one of the things that God has in store for His people is strength to endure hard times. He will never leave or forsake us (Hebrews 13:5\). As we focus on God’s presence and promises, our joy and strength will increase. As we focus on fallible and fickle people and uncertain circumstances, our joy will decrease, and our strength will also decrease.
What does it mean to live “east of Eden”?	Answer Eden, of course, is the [Garden of Eden](Garden-of-Eden.html) where Adam and Eve enjoyed creation perfectly as God had created it. A location “east of Eden” is mentioned in Genesis 3\. After [Adam and Eve](Adam-and-Eve-questions.html) sinned, they were expelled from the garden. “So the Lord God banished him \[mankind—both Adam and Eve] from the Garden of Eden to work the ground from which he had been taken. After he drove the man out, he placed on the east side of the Garden of Eden cherubim and a flaming sword flashing back and forth to guard the way to the tree of life” (Genesis 3:23–24\). Presumably, the only entrance to the garden was on the east side, as this was the only side that God chose to guard. If Adam and Eve left the garden on the eastern side and kept going in that direction, they were living east of Eden. We are not told, but it is reasonable to assume that Adam and Eve as well as their children knew where the Garden of Eden was and that it may have still existed in some form through their lifetimes. If this were not the case, it would have been unnecessary for God to guard the entrance to it and bar access to the tree of life. The phrase east of Eden also shows up in Genesis 4\. After [Cain](Cain-in-the-Bible.html) was given his punishment for killing his brother, Abel, he “went out from the Lord’s presence and lived in the land of Nod, east of Eden” (Genesis 4:16\). It seems that Nod was even farther away from Eden than his parents had settled. This is the result of the fall intensified. These are the only two passages where a place “east of Eden” is mentioned. However, in both cases the context is one of denied access to Eden as a result of sin. Living “east of Eden” is contrasted to living “in Eden” and as such is a metaphor for living in a fallen world. The phrase east of Eden has come into popular usage due to the novel of that name by John Steinbeck and the film based on the novel. In the novel, two families compete and experience the full range of fallen human nature. The film is based on the final part of the novel in which rival brothers vie for their father’s affection. The environment of sin, disappointment, and hopelessness portrayed in these works is an accurate representation of the human condition “east of Eden.” When the [new heavens and new earth](new-heavens-earth.html) are the abode of all who have had their sins forgiven by the sacrifice of Christ, the whole world will be Eden. Access to the tree of life will once again be restored: “Then the angel showed me the river of the water of life, as clear as crystal, flowing from the throne of God and of the Lamb down the middle of the great street of the city. On each side of the river stood the tree of life, bearing twelve crops of fruit, yielding its fruit every month. And the leaves of the tree are for the healing of the nations. No longer will there be any curse. The throne of God and of the Lamb will be in the city, and his servants will serve him. They will see his face, and his name will be on their foreheads. 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 22:1–5\).
What is the meaning of the bitter herbs in the Bible (see Exodus 12:8)?	Answer Israel’s deliverance from slavery in [Egypt](Egypt-in-the-Bible.html) foreshadowed God’s plan to deliver and redeem humankind through the sacrifice of His Son, Jesus Christ, the Lamb of God (John 1:29\). In preparation for the final plague—the death of the firstborn—God instituted the initial [Passover](what-is-Passover.html). In His great mercy, the Lord provided a way for His people to be saved from wrath. Every Israelite family was to take a spotless male lamb, slaughter it at twilight, and then smear some of its blood around and above the doorframes of their houses. “That same night they are to eat the meat roasted over the fire, along with bitter herbs, and bread made without yeast” (Exodus 12:8\). Rather than a savory seasoning for the meat, God called for bitter herbs, meant to symbolize Israel’s bitter existence under Pharoah’s oppressive rule. As the Hebrews ate, the bitter herbs would remind them how their cruel Egyptian enslavers “made their lives bitter with harsh labor in brick and mortar and with all kinds of work in the fields; in all their harsh labor the Egyptians worked them ruthlessly” (Exodus 1:14\). The unleavened bread would remind them how they had to flee in haste—the bread had no time to rise. Every detail of the inaugural Passover pointed to [Jesus Christ](Passover-Seder.html), our Passover Lamb (1 Corinthians 5:7\). The sacrifice of His blood on the cross set us free from bondage to sin and death (Romans 3:25–26; Ephesians 1:7; Colossians 1:21–22; Hebrews 9:12\). Like the Israelites, we suffered bitterly before receiving salvation in Christ Jesus. We were afflicted due to our slavery to sin (Romans 6:6, 14, 16; Galatians 5:1; 2 Peter 2:19\). Although the Bible doesn’t say specifically, the first Passover’s bitter herbs likely consisted of greens such as wild lettuce, watercress, endive, chicory, cumin, and dandelion. All of these are grown and readily available in Egypt. Jewish tradition specifies endive, chicory, wild lettuce, and nettles among the herbs that can be eaten. In present\-day Passover seders, horseradish and lettuce are commonly used bitter herbs. Additional directions for the Passover were given in Numbers 9 while Israel wandered in the wilderness of Sinai. The Lord intended for His people to celebrate the feast in perpetuity once they reached the [Promised Land](Promised-Land.html). God repeated the instruction “to eat the lamb, together with unleavened bread and bitter herbs” (Numbers 9:11\). Thus, bitter herbs became part of the annual observance of Passover. The Hebrew word (mĕrōrɩ̂m) translated as “bitter herbs” in Exodus 12:8 and Numbers 9:11 is elsewhere rendered “bitterness” to describe the prophet Jeremiah’s personal misery: “He has filled me with bitterness and given me a bitter cup of sorrow to drink” (Lamentations 3:15, NLT). Interestingly, we are reminded that Jesus was offered the bitter cup of wine mixed with myrrh at His crucifixion (Matthew 27:34; Mark 15:23\). Bitterness is a feeling that involves a mixture of anger and resentment generated by the experience of unjust suffering. Bitterness is frequently associated with sin and slavery to sin in the Bible (Deuteronomy 29:18; 32:32; Acts 8:23\). Scripture cautions believers to “see to it that no one falls short of the grace of God and that no bitter root grows up to cause trouble and defile many” (Hebrews 12:15\). Paul warns Christians to “get rid of the old yeast, so that you may be a new unleavened batch—as you really are. For Christ, [our Passover Lamb](Passover-Lamb.html), has been sacrificed” (1 Corinthians 5:7\). The bitter herbs of Passover can remind us today that we are no longer slaves to sin but free in Christ (John 8:36\). The bitterness of our old lives was overcome by Jesus’ blood and the sacrifice of His body on the cross.
What does it mean that “I buffet my body” (1 Corinthians 9:27)?	Answer Any professional sport requires committed athletes. A professional athlete often dedicates several hours a day, most days a week, to intense, regimented training in order to gain the stamina, strength, and speed required to succeed. Paul, in 1 Corinthians 9:24–27, compares the need for [self\-discipline](Bible-self-discipline.html) and training in a believer’s life to athletic training. Like a runner or a boxer, Paul says, “I buffet my body and make it my slave, lest possibly, after I have preached to others, I myself should be disqualified” (1 Corinthians 9:27, NASB). First Corinthians 9:24–27 uses the metaphor of a winning athlete to illustrate a dedicated believer. Paul asks, “Do you not know that in a race all the runners run, but only one gets the prize? Run in such a way as to get the prize” (1 Corinthians 9:24\). Paul compares the discipline necessary to grow spiritually to the self\-mastery of an Olympic athlete who buffets—or disciplines by striking into submission—his body in a dedicated effort to win a race. While God works in us “to will and to act in order to fulfill his good purpose” (Philippians 2:13\), believers must cooperate with Him by following the ways of God with serious dedication (see 1 Kings 8:61\). Like a runner or boxer who buffets his body, a Christian brings his or her body under control to reach the “upward call of God in Christ Jesus” (Philippians 3:14, ESV). This passage is not talking about salvation as the prize. Paul teaches clearly that salvation is a gift, not something that comes as a result of strenuous effort (Ephesians 2:8–9\). Nothing can disqualify a true believer from salvation, but sin can disqualify us from having an impactful testimony (1 Corinthians 9:27\). The prize Paul refers to is Christlikeness. He wanted to be able to say at the end of his life, “I have fought the good fight, I have finished the race, I have kept the faith. Now there is in store for me the crown of righteousness, which the Lord, the righteous Judge, will award to me on that day—and not only to me, but also to all who have longed for his appearing” (2 Timothy 4:7–8\). The goal, or prize, for each believer is to become more like Christ in heart and action (Romans 8:28–30\). This is accomplished by the transformative work of the Holy Spirit (Romans 12:2\). Believers do not buffet their bodies by doing more in their own strength or by following a legalistic, performance\-based religion (Galatians 5:7–8\). Rather, the true Christian life is lived by faith: “I have been crucified with Christ and I no longer live, but Christ lives in me. The life I now live in the body, I live by faith in the Son of God, who loved me and gave himself for me” (Galatians 2:20\). Believers [pick up their cross](take-up-your-cross.html) and die to self daily; believers buffet their bodies by first submitting them to Christ. A believer continues to buffet his or her body for the sake of Christ by practicing [self\-control](fruit-Holy-Spirit-self-control.html) through the power of the Holy Spirit. This is similar to the way an athlete disciplines his or her body with strict self\-control: diet, exercise, sleep, and lifestyle choices are highly regulated. A believer patiently endures the tests and trials of life to grow in Christlikeness. This means throwing off sin and anything that ensnares. As the writer of Hebrews exhorted, “Let us throw off everything that hinders and the sin that so easily entangles. And let us run with perseverance the race marked out for us, fixing our eyes on Jesus, the pioneer and perfecter of faith. For the joy set before him he endured the cross, scorning its shame, and sat down at the right hand of the throne of God. Consider him who endured such opposition from sinners, so that you will not grow weary and lose heart” (Hebrews 12:1–3\). Believers grow in Christlikeness as they persevere in faith through the trials and temptations of this life. As a runner or boxer keeps his eyes on the prize and so endures all kinds of hardship, so believers must keep their eyes on Christ and on that which will last forever (1 Corinthians 9:25\). Believers “do not run like someone running aimlessly” and “do not fight like a boxer beating the air” (1 Corinthians 9:26\). No, a believer continually buffets himself into submission to Christ. He or she does not allow [the flesh](make-no-provision-for-the-flesh.html) to have control (Romans 13:14; 1 Thessalonians 4:4\). Believers look forward to the day when God says to them, “Well done, good and faithful servant” (Matthew 25:23\).
Why should Christians be pro-life?	Answer The term pro\-life is generally defined as “opposed to [abortion](abortion-Bible.html)”; sometimes, an opposition to [euthanasia](euthanasia.html) is also mentioned as part of the definition. Christians are pro\-life—and they should be—but most of them would rather be known for what they stand for rather than what they oppose. Here are some reasons why Christians are pro\-life: Life is a gift from God. Jesus taught that “the Father has life in himself” (John 5:26\). God is the source and sustainer of life. “The earth was formless and empty” until the Spirit began “hovering over the waters” and God began creating life (Genesis 1:2\). When He made Adam, God formed the body and then had to vivify the body in a special work that only God Himself could perform: “The Lord God formed the man from the dust of the ground. He breathed the breath of life into the man’s nostrils, and the man became a living person” (Genesis 2:7, NLT). Christians are pro\-life because all of God’s gifts should be cherished, including the gift of life. Life begins at conception. Several passages of Scripture indicate that [life begins at conception](life-begin-conception.html), not at some arbitrary time later (see Psalm 139:13, 16; Exodus 21:22–23; Jeremiah 1:5\). Medical science concurs, and an abundance of data is available (see Moore, Keith, Before We Are Born: Essentials of Embryology, Saunders, 2008, p. 2; Sadler, T., Langman’s Medical Embryology, Lippincott Williams \& Wilkins, 10th ed., 2006, p. 11; and Krieger, Morris, The Human Reproductive System, Sterling Pub., 1969, p. 88\). Christians are pro\-life because life is life, regardless of a person’s location, size, or capabilities. Human life bears the image of God. Life is a gift, and human life is unique in that God made mankind [in His own image](image-of-God.html) and likeness (Genesis 1:27\). That fact gives an inherent dignity and value to human life. The man and woman God created on the sixth day were the pinnacle of creation, and after God made them, He ceased from His creative work. God gave the couple dominion over all other created things (Genesis 1:26, 28\). As marvelous and awe\-inspiring as other parts of creation are, humanity outclasses them all. As the psalmist says, we are “fearfully and wonderfully made” (Psalm 139:14\). Christians are pro\-life because all humans bear the image of God. The innocent should be protected. Taking up the cause of the innocent and those who cannot fend for themselves is a common theme in Scripture (see Exodus 23:7; Proverbs 6:16–17; Isaiah 1:17; Jeremiah 22:3\). It is hard to imagine someone more innocent or less capable of self\-defense than a baby in the womb. Christians are pro\-life because they have a moral responsibility to protect the weak and innocent. God has plans for each individual. God told the prophet Jeremiah, “I knew you before I formed you in your mother’s womb. Before you were born I set you apart and appointed you as my prophet to the nations” (Jeremiah 1:5\). God did the forming of Jeremiah, but even before that, Jeremiah was known, set apart, and appointed. The apostle Paul had a similar testimony (Galatians 1:15\). Christians are pro\-life because there are no “accidents” or mistakes in God’s plan. Everyone has the right to live. As life is a gift from God, no one else is entitled to take life away. It is the Lord who gives and the Lord who takes away (see Job 1:21\). God’s furnishing of life to every person means that life is a basic human right—no right is more basic. Christians are pro\-life because they believe in the right to life; they respect God’s decisions and do not want to play God. What God thinks is most important. Social pressure, human opinion, civil laws, and political tides are not what delineate truth. What God says in His Word takes precedence over what anyone else says or thinks. Christians are pro\-life because, ultimately, they have to answer to God alone. Christians are grateful for all of God’s gifts. And they love Jesus, who called Himself “the life” (John 11:25; 14:6\). It’s only natural, then, for Christians to be pro\-life. To love Jesus is to love life.
What does it mean to trust in the person and work of Jesus Christ?	Answer [Salvation](Christian-doctrine-salvation.html) is only available through faith in Jesus Christ. He is the way, the truth, and the life (John 14:6\), and there is salvation in no one else (Acts 4:12\). To trust in Jesus means to believe in Him for salvation (John 3:16\). Our faith is focused on the person and work of Jesus Christ—we trust who He is and what He’s done. We trust that He is God made flesh (John 1:14\) and that He died for our sins and rose from the dead. Salvation cannot be separated from the person and work of Jesus Christ. Salvation could come from no one else but Jesus Christ. Jesus is not simply a great man or a moral teacher, but He is [fully God and fully man](hypostatic-union.html). The Bible tells us that Jesus is God (John 20:28; Titus 2:13; Hebrews 1:8\), and it is equally clear that He is fully human (Luke 19:41; John 19:28; Romans 1:2–4; 1 John 4:2–3\). Believing that Jesus is both God and man is of fundamental importance, for that’s what defines the person of Christ. Jesus’ humanity is significant because there is no remission of sins without the shedding of blood (Leviticus 17:11; Hebrews 9:22\). If Jesus Christ were not truly human, He could not have sacrificed His body and shed His blood for our sins (1 Peter 2:24\). If Jesus were not truly God, then He would have sin of His own that needed atoned for. As the God\-man, Jesus Christ is the perfect [Lamb of God](Jesus-Lamb-of-God.html) who takes away the sins of all who will believe (John 1:29\). Accepting Jesus’ perfect humanity is crucial to understanding the person and work of Jesus Christ. Also essential to trusting in the person and work of Jesus Christ is a belief in His divinity and supremacy. If Jesus were not God, He could not provide salvation, for salvation is of the Lord (Psalm 3:8; Jonah 2:9\). If Jesus were not fully God and fully man, His sacrifice would have been insufficient to atone for our sins (Hebrews 2:14–17\). It is in believing who Jesus actually is—fully God and fully man—that we can understand what He has done. To trust in the work of Jesus Christ means we trust in what He has done to save us. Jesus Christ “gave himself as a ransom for all people” (1 Timothy 2:6\), and all who believe in Him will be made righteous (Romans 10:4\). Christ’s [death](Jesus-took-our-place.html) paid the penalty for our sins, and His [resurrection](resurrection-Christ-important.html) conquered death. In all of this, God showed His love for us: “But God demonstrates his own love for us in this: While we were still sinners, Christ died for us” (Romans 5:8\). His death was the perfect and final sacrifice by which “we have been made holy through the sacrifice of the body of Jesus Christ once for all” (Hebrews 10:10\), and He “was raised to life for our justification” (Romans 4:25\). The Bible tells us that trusting in the person and work of Jesus Christ is required for salvation: “If you declare with your mouth, ‘Jesus is Lord,’ and believe in your heart that God raised him from the dead, you will be saved” (Romans 10:9, emphasis added). Apart from the person and work of Jesus Christ, salvation could not be available to us. Without the person of Jesus, His work would have accomplished nothing toward redemption. Without His work, He would still be in heaven, and we would be dead in our sins (Ephesians 2:1\), never knowing His person. No other person could have done what Jesus Christ did. No other work could have secured our salvation like the work Jesus Christ performed. That’s why we trust in the person and work of Jesus Christ.
Is it wrong to highlight and/or write notes in a Bible?	Answer Some people highlight passages in their Bible as they read, and some take copious notes about what they learn, writing in the margins, in the column divisions, between the lines—wherever they can cram some words in. Other people view such annotation as ill\-advised or perhaps even sinful. Those who consider taking notes in one’s Bible as wrong most likely take that position out of a healthy respect for God’s Word and an abundance of caution against sacrilege. They may also have concerns because of biblical warnings like this: “I warn everyone who hears the words of the prophecy of this scroll: If anyone adds anything to them, God will add to that person the plagues described in this scroll” (Revelation 22:18\). Whether the concerns stem from fear of judgment or love of God, the short answer is, no, it is not sinful to highlight or make notes in a Bible. Here are some reasons why: • Our Bibles are already filled with human\-added “highlights” and “notes” in the form of chapters and verses. [Chapter divisions](divided-Bible-chapters-verses.html) were added to God’s written Word in AD 1227 by the Archbishop of Canterbury. Verse divisions were added to the Old Testament by a Jewish rabbi in 1448 and to the New Testament by a Christian in 1555\. • [Study Bibles](study-Bible.html) contain commentary and references to related verses. Some of those commentaries contain errors, or at least express differing opinions among sincere Christians. That is no sin, however; the notes in a study Bible represent efforts to explain God’s Word and to help all Christians reach the goal of unity (John 17:23; Ephesians 4:13\)—in this case, unity of knowledge of Scripture. • Taking notes to help one grow in knowledge about what God has revealed is not adding to Scripture. One’s personal notes are easily distinguished from the text of Scripture. Writing “Praise the Lord!” in the margin next to John 1:12 does not make one an apostle, and no reasonable person is going to mistake that note for an attempt to augment God’s Word. Some editions of the Bible have wide blank margins on every page, or wholly blank pages facing pages of text, for the very purpose adding personal notes. Notes people choose to make in their Bible include – main points of an outline – definitions of words – highlighting repeated themes or words – cross references to other verses – markers of key passages relating major Christian doctrines – pointers to the next passage in a list (e.g., for following the Roman’s Road) There is no sin in any of these types of personal study aids. It is not a sin to highlight or make notes in a Bible. The sin would be to ignore or neglect the Bible and never [study it](why-read-Bible.html) at all. The only way writing in a Bible would be sinful is if the one writing was being purposefully sacrilegious or twisting the Bible’s meaning in order to deceive others, as Satan does (see Matthew 4:1–10\). If those who take notes in their Bibles are trying to obey the command to “do your best to present yourself to God as one approved, a worker who does not need to be ashamed and who correctly handles the word of truth” (2 Timothy 2:15\), they are to be commended.
Can people in heaven pray for us?	Answer There is no biblical evidence that any created being in heaven can pray or intercede for humans on earth. This includes Mary, church fathers, apostles, saints, and angels. Despite the beliefs of certain branches of Christianity that place undue weight on [tradition](Catholic-tradition.html), the Bible offers no proof that people in heaven can pray for us on earth. The Bible teaches that Jesus intercedes for us in heaven. “Who then is the one who condemns? No one. Christ Jesus who died—more than that, who was raised to life—is at the right hand of God and is also interceding for us” (Romans 8:34\). “Therefore he is able to save completely those who come to God through \[Jesus], because he always lives to intercede for them” (Hebrews 7:25\). In Scripture, no human being is ever called our intercessor in heaven except for our “one mediator . . ., the man Christ Jesus” (1 Timothy 2:5\). The Bible teaches that the Holy Spirit intercedes for us. “Likewise the Spirit helps us in our weakness. For we do not know what to pray for as we ought, but the Spirit himself intercedes for us with groanings too deep for words” (Romans 8:26\). The Holy Spirit aids our prayers and guides our hearts toward what pleases God, even if our deep, holy desires cannot be expressed in words. We can pray directly to God the Father. “If you then, who are evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit to those who ask him!” (Luke 11:13\). “Let us then approach God’s throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need” (Hebrews 4:16\). Prior to Christ’s finished work on the cross, God’s people were represented before God by priests. However, when Jesus died, “the curtain of the temple was torn in two from top to bottom” (Mark 15:38\). Believers in Christ in the New Testament era are priests themselves (Revelation 1:6\), and our high priest is Jesus Christ (Hebrews 4:14\). As children of God, believers have direct access to God in Jesus’ name. Jesus taught believers to pray directly to God (Matthew 6:9\). The Bible never tells us to pray to God via [another human being in heaven](prayer-saints-Mary.html). It is almost unthinkable that anyone might desire a human (or an angel) in heaven to intercede for him, especially when he can go to God directly. Believers are assured that God hears them when they pray. “And this is the confidence that we have toward him, that if we ask anything according to his will he hears us” (1 John 5:14\). Even if people in heaven, such as Mary or the saints, could hear people on earth, there is no biblical evidence that their petitions would carry any extra weight. No one approaches God on his or her own merits but on the merits of Christ. Also, how could created beings in heaven entertain the petitions from so many people simultaneously? Only God is [omniscient](God-omniscient.html). *The living* are told to intercede for other living people.** We can undoubtedly pray for our Christian brothers and sisters on earth and intercede for them, and we are encouraged to do so: “Praying at all times in the Spirit, with all prayer and supplication. To that end keep alert with all perseverance, making supplication for all the saints” (Ephesians 6:18\). The only dead person in Scripture who made any plea for the living on earth was the [rich man](rich-man-and-Lazarus.html) in Luke 16 who pled that a gospel witness be sent to his family on earth. We note that he made his “intercession” for his brothers while he was in hell and that his petition was denied (Luke 16:27–31\). God loves us and wants our fellowship. “‘Come now, let us settle the matter,’ says the Lord. ‘Though your sins are like scarlet, they shall be as white as snow; though they are red as crimson, they shall be like wool’” (Isaiah 1:18\). “Here I am! I stand at the door and knock. If anyone hears my voice and opens the door, I will come in and eat with that person, and they with me” (Revelation 3:20\). The Bible is full of God’s invitations to come to Him (see Matthew 11:28 and Revelation 22:17\). Praying to God helps build a personal relationship where one can truly grow to love God. God cares for us as individuals (see Matthew 10:30\), and He wants to hear from us personally. We should not farm out that privilege to anyone else, even to those who dwell in heaven. The Bible prohibits communicating with the dead. “When the people \[instead of trusting God] say to you, ‘Consult the mediums \[who try to talk to the dead] . . .,’ should not a people consult their God? Should they consult the dead on behalf of the living?” (Isaiah 8:19, AMP). Asking people in heaven to pray for us here on earth is not quite the same as necromancy, but it is nonetheless a form of communication with the dead. The Bible warns against praying to idols and images. “God is spirit, and his worshipers must worship in the Spirit and in truth” (John 4:24\). We should avoid any type of worship or prayer that involves material objects, statues, icons, etc. Many prayerful appeals made to people in heaven rely heavily on [icons](religious-iconography.html) or [images](Catholic-idolatry.html), which are made by human hands. God wants to hear from us, personally, and He does not want us praying to or through any humans or man\-made objects. Christ has given us many blessings, one of which is the ability to pray to God directly. “Because of Christ and our faith in him, we can now come boldly and confidently into God’s presence” (Ephesians 3:12, NLT). With Christ, we need no others to go on our behalf, even those who live in heaven.
What is the zeal of the Lord, and what assurance does it give us (Isaiah 9:7)?	Answer In Isaiah 9:1–7, the prophet Isaiah saw dark days on Israel’s horizon. But with prophetic vision, he pierced through the oncoming hardship, punishment, and oppression to a time of glorious deliverance and abundant hope. This hope would dawn in the form of a newborn child, Israel’s promised Messiah: “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](Wonderful-Counselor.html), Mighty God, Everlasting Father, Prince of Peace. Of the greatness of his government and peace there will be no end. He will reign . . . with justice and righteousness from that time on and forever. The zeal of the Lord Almighty will accomplish this” (verses 6–7\). The zeal of the Lord is closely related in meaning to the jealousy of God. In the ancient Near East, pagan peoples used zeal to describe the jealous tension between rival gods. Israel applied the expression to define the Lord’s intense love, protective dedication, and everlasting loyalty toward His own people and to His divine purposes for them. Isaiah said that the zeal of the Lord would cause everything that he had foreseen in Israel’s future to happen. In other words, Isaiah hung all his prophetic hope on the passionate commitment of Israel’s God toward His people. The zeal of the Lord is God’s divine jealousy with which He operates to protect and restore His people: “For out of Jerusalem will come a remnant, and out of Mount Zion a band of survivors. The zeal of the Lord Almighty will accomplish this” (Isaiah 37:32; see also 2 Kings 19:31; Zechariah 1:14; 8:2\). This zeal is the foundation for God’s demand for exclusive loyalty, as expressed in the [Ten Commandments](Ten-Commandments.html). God prohibits His worshippers from bowing down to any other gods (Exodus 20:3–5; see also Exodus 34:14; Deuteronomy 5:9\). He alone is our God. In His jealous zeal for us, God cannot conceive of His beloved children offering their affection or allegiance to any other: “For the Lord your God is a consuming fire, a jealous God” (Deuteronomy 4:24; see also Joshua 24:19\). The zeal of the Lord seeks a response of faithfulness and obedience from His people. It does not accept disloyalty. When Israel turned from Yahweh to serve foreign gods, the Lord became jealous for His own reputation (Deuteronomy 32:16, 21; Isaiah 42:8\). If we are unfaithful to the Lord, His zeal will cause Him to act in judgment (Deuteronomy 6:15\). When Nahum announced God’s [judgment upon Nineveh](Nineveh-destroyed.html) because of its great wickedness, cruelty, and idolatry, the prophet began, “The Lord is a jealous and avenging God” (Nahum 1:2\). In the original language, the adjective translated “jealous” here means “zealous, fiercely protective, and unaccepting of disloyalty.” The Bible uses this adjective exclusively to describe God. In fact, Scripture declares that God’s very name is “Jealous” (Exodus 34:14\). His jealousy is not like the human emotion of jealousy but rather a “godly jealousy” (2 Corinthians 11:2\). As our Creator and Redeemer, God is intensely focused on caring for and protecting us and, when necessary, avenging Himself on the enemies of His people. The zeal of the Lord assures us of God’s intense love, unstoppable devotion, and relentless commitment to accomplish His purpose in our lives (Isaiah 46:10; 55:10–11; Psalm 138:8; Philippians 2:13\). The Lord is our champion who cannot be stopped but will triumph over our every enemy (Isaiah 42:13\). Our future and salvation are secure in Him (Jeremiah 29:11; Psalm 62:6–7\).
What does it mean that a dog returns to its own vomit (2 Peter 2:22)?	Answer In 2 Peter 2, the apostle Peter deals with the problem of [false prophets and teachers](false-teachers.html) in the church. He draws a detailed picture of how these pretend believers operate so true Christians can discern their methods and messages and avoid falling victim to their destructive heresies. Peter emphasizes the severity of the situation: “For it would have been better for them not to have known the way of righteousness, than having known it, to turn from the holy commandment delivered to them. But it has happened to them according to the true proverb: ‘A dog returns to his own vomit’” (2 Peter 2:21–22, NKJV). These false teachers were acquainted with Jesus Christ’s work in the church enough to understand the basic principles of discipleship, but they had resisted coming to true faith and repentance (2 Peter 2:17–20\). Like many religious people, they had intellectual knowledge about Jesus but not heart\-level, experiential knowledge that would cause them to fully surrender their lives in obedience to Jesus Christ as Lord and Savior (see Romans 10:1–4\). They refused to obey Christ’s command: “If anyone wants to follow after me, let him deny himself, take up his cross daily, and follow me” (Luke 9:23, CSB). Instead, they had gone back to their old sinful ways. To illustrate, Peter cites Proverbs 26:11: “As a dog returns to his own vomit, so a fool repeats his folly” (NKJV). Peter explains that these false prophets had turned their backs on “the holy commandment delivered to them” (2 Peter 2:21, ESV), which, in New Testament times, was shorthand for the entire message of Scripture. They had rejected the whole truth in God’s Word from Old Testament to New, including the [gospel of salvation](what-is-the-gospel.html) in Jesus Christ. They had resumed their sin\-filled way of life, returning to what was disgusting like a dog revisiting its vomit. In today’s culture, dogs are beloved pets to most, but they were despised in the ancient world. Dogs roamed in packs, foraged food from rotting flesh and garbage, and were not regarded as pets. In the Old Testament, dogs were considered unclean, revolting, evil\-doing scavengers (Exodus 22:31; 1 Kings 14:11; 21:19, 23; Jeremiah 15:3; Psalm 22:16\). Jesus used dogs and pigs as metaphors for unholy people who would mock, reject, and blaspheme the gospel when presented to them (Matthew 7:6; 15:26–27\). Paul also compared false prophets who had infiltrated the church to dogs, warning Christians to “watch out for those dogs, those evildoers, those mutilators of the flesh” (Philippians 3:2\). Peter seemed certain that any attempt at reforming these false teachers would be a waste of time. He used disturbingly graphic language to portray the absolute depravity of those who reject Jesus Christ and then spend their lives trying to lead the faithful astray. These men were like filthy pigs wallowing in the mud or repulsive dogs eating their own vomit—returning to what is disgusting and vile (2 Peter 2:22\). This final comparison is an appropriate elaboration of Peter’s earlier reference to false teachers as “brute beasts made to be caught and destroyed” who “speak evil of the things they do not understand” (2 Peter 2:12, NKJV). The apostle’s final verdict was that they would “utterly perish in their own corruption” (2 Peter 2:12, NKJV). These heretics were doomed for destruction. In 2 Peter 1:5–11, the apostle teaches that perseverance is essential to the Christian life and a mark of genuine faith. There will always be false prophets and false teachers infiltrating Christ’s true body, attempting to trip up and deceive as many as possible (Matthew 24:11, 24; Acts 20:29– 30; Galatians 1:6– 9; 1 Timothy 1:3–7; 1 John 2:18–19\). There will be individuals who appear to be true believers but are not (Matthew 7:21–23; Jude 1:3–4\). As a dog returns to his own vomit, there will be people in the church who “get tangled up and enslaved by sin again” (2 Peter 2:22, NLT). But born\-again believers will not return to the vomit of the past. They will, by the grace of God and the power of the Holy Spirit, pursue a life of godliness and are guaranteed the reward of eternal life (Matthew 10:22; 24:12–13; John 15:4–10; Hebrews 3:14; 10:36–38; 2 Peter 3:11–18; 2 Timothy 4:7–8; James 1:12\).
Was Ahaziah 22 years old (2 Kings 8:26) or 42 years old (2 Chronicles 22:2) when he started his reign?	Answer The books of Kings and Chronicles cover much of the same history of God’s chosen people. The books of 1 and 2 Kings take the perspective of the northern kingdom of Israel, and the books of 1 and 2 Chronicles focus more on the southern kingdom of Judah. But the same kings are mentioned in both histories. There is some question about [King Ahaziah’s](King-Ahaziah.html) age when he started to reign (this is King Ahaziah of Judah, not King Ahaziah of Israel). One record (2 Kings 8:26\) says Ahaziah was 22 years old at the start of his reign, but the other record (2 Chronicles 22:2\) says he was 42 years old—at least in some translations. All translations of 2 Kings 8:26 are in agreement that Ahaziah of Judah was 22 years old at the start of his reign. And most translations of 2 Chronicles 22:2 also have his age at 22\. However, some versions, such as the KJV, NKJV, ASV, and NRSV, state that Ahaziah acceded to the throne when he was 42 years old, not 22\. There are several theories to explain the discrepancy between 2 Kings 8:26 and 2 Chronicles 22:2\. Here are four of them: 1\. Second Kings 8:26 records when Ahaziah began co\-ruling with his father Jehoram, while Second Chronicles 22:2 records when Ahaziah began ruling on his own once his father Jehoram died. 2\. The 42\-year age is that of Ahaziah’s mother, [Athaliah](Athaliah-in-the-Bible.html). This theory is based on the peculiar wording of the Hebrew in 2 Chronicles 22:2, which literally says that the king was “a son of forty\-two years.” 3\. The 42 years is a reference not to Ahaziah’s age but where he came in the history of his family’s dynasty. Ahaziah was in the family of [King Ahab](King-Ahab.html) of Israel, which 2 Chronicles 22:2–3 points out. That dynasty began with his grandfather Omri. The lengths of the reigns of all the kings in this family are as follows: Omri — 6 years Ahab — 22 years Ahaziah (of Israel) — 2 years Joram (or Jehoram) — 12 years Total — 42 years Since Ahaziah began to reign in Judah in the last year of Joram’s reign in Israel (2 Kings 8:25\), Ahaziah would have ascended the throne in the 42nd year of that dynasty in Israel, which explains his being called “a son of forty\-two years.” Ahaziah was a “son” of the dynasty of Omri, which was in its 42nd year when he took the throne. If this theory is correct, then 2 Kings 8:26 gives us Ahaziah’s age, and 2 Chronicles 22:2 gives us the age of his family’s rule. 4\. Somewhere in the centuries\-long copying process, a scribe made an error, changing the “22 years” of 2 Chronicles 22:2 to “42 years.” Not all the Hebrew manuscripts reflect the error, as a couple of ancient translations, the Syriac and the Arabic, each have “22 years,” thus bringing 2 Chronicles 22:2 and 2 Kings 8:26 into perfect agreement. Adding support to this fourth theory is the biblical historian’s note in 2 Kings 8:17 that Ahaziah’s father, Joram, died at the age of 40\. Therefore, Ahaziah could not have been 42 years old when he took over. Joram could not have had children before he himself was born, and so Ahaziah’s age when he began to reign must have been 22\. The original manuscript of each book of the Bible, being directly inspired by God, was [free from all error](Bible-inerrancy.html). However, a few copyist errors crept into the Hebrew manuscripts as they were passed down from one generation to the next. In this case, the numerical notations in question varied so slightly that a smudge of ink, a wrinkle, or a tear on one copy could have led a scribe to write “42” rather than “22\.” The Bible today is just as authoritative as it was when originally written. We can completely trust the Bible as being God’s message to us. God’s Word endures forever, despite the occasional scribal mistake. Such errors are readily identified, and the issues they give rise to can be resolved.
What does it mean that all Scripture is given for instruction in righteousness (2 Timothy 3:16)?	Answer After establishing that all Scripture is inspired by God and contains the weight of His authority, Paul lists the primary purposes of God’s Word and its ultimate intent: “All Scripture is given by [inspiration of God](Bible-inspired.html), and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be complete, thoroughly equipped for every good work” (2 Timothy 3:16–17, NKJV). The adjective profitable used in the New King James Version of 2 Timothy 3:16 means “useful or beneficial, promoting or enhancing well\-being.” In other words, the Bible is good for us. Paul highlights four main functions of God’s Word: teaching, reproofing (or rebuking), correction, and instruction in righteousness. Instruction refers to the entire education and training of a disciple (the development of both mind and morals). The terminology also applies to the upbringing and education of children. Paul called Timothy “my true child in the faith” (1 Timothy 1:2, ESV). He considered Timothy more than a disciple but a spiritual son. Paul had “fathered” him by helping him mature in the faith and as a minister. In the original Greek, the word translated “righteousness” here speaks of a moral standard, knowing right from wrong. The Bible provides instruction in righteousness by shining a light on what is wrong in our lives (1 Corinthians 10:11–12; 2 Peter 1:19; Psalm 19:7–8\). It teaches us how to correct those areas, including our wrong thinking, so we do what is right instead (Psalm 119:9\). We can think of God’s Word as a spiritual trainer or loving parent who only wants what’s best for us. We can immerse ourselves in God’s Word and rely on the Holy Spirit to reveal its truth to us (John 16:13\). We can trust it to keep us on track (Psalm 119:105\) toward growing spiritually strong and complete, equipped to fulfill whatever task God has called us to do. Instruction in righteousness involves our entire education and training as disciples. This understanding helps transform our knowledge of God’s Word from mere head knowledge to active application in our daily lives: “For the word of God is alive and powerful. It is sharper than the sharpest [two\-edged sword](sword-of-the-Spirit.html), cutting between soul and spirit, between joint and marrow. It exposes our innermost thoughts and desires. Nothing in all creation is hidden from God. Everything is naked and exposed before his eyes, and he is the one to whom we are accountable” (Hebrews 4:12–13, NLT). The Bible contains instruction in righteousness for every aspect of life. It teaches us how to manage our time (Ephesians 5:15–17; Colossians 4:5; 2 Thessalonians 3:6–15\), steward our finances (Proverbs 3:9; Matthew 6:19–21; Luke 6:38; Hebrews 13:5\), handle relationships (Ephesians 5:21—6:9\), and raise our children (Proverbs 22:6; 23:13; Ephesians 6:4\). Paul’s mention of “all Scripture” emphasizes the composite totality of God’s Word to His people. The believer who delights in God’s Word and meditates on it day and night is blessed. “That person is like a tree planted by streams of water, which yields its fruit in season and whose leaf does not wither—whatever they do prospers” (Psalm 1:1–3\). Scripture is the principal channel by which God grows His children to [spiritual maturity](spiritual-maturity.html). We cannot expect to succeed in our walk of faith without immersing ourselves in it. God’s Word sets the believer’s course. It is our source of life (Matthew 4:4\) and truth (John 17:17\). The Bible is God’s inspired gift to us. The believer who pursues the instruction in righteousness found in God’s Word and applies what he learns will grow in holiness and avoid many pitfalls in life.
What does it mean to not despise prophecies in 1 Thessalonians 5:20?	Answer In his instructions to the Thessalonian church, Paul exhorts the believers to “rejoice always, pray without ceasing, in everything give thanks; for this is the will of God in Christ Jesus for you. Do not quench the Spirit. Do not despise prophecies. Test all things; hold fast what is good. Abstain from every form of evil” (1 Thessalonians 5:16–22, NKJV). The command to not despise [prophecies](prophecy-prophesy.html) comes in between the calls to not quench the Spirit and to test all things. In following these instructions, we can strike a perfect balance in discerning the messages we hear. To despise something is to reject, disregard, or treat it as if it has no value. Believers are called to test all things, including prophecies (1 Thessalonians 5:21\), but we do not despise true prophecies. The NIV reads, “do not treat prophecies with contempt.” Prophecies are messages from God. They do not necessarily foretell the future or impart brand\-new truth, although they can do both. At its root, prophecy has to do with “forth\-telling” or proclaiming God’s Word. Ephesians 4:11–13 states that God gave prophets to the church to help believers grow in the faith. Believers are not to despise prophecies because God’s Word was given to us for “teaching, rebuking, correcting and training in righteousness, so that the servant of God may be thoroughly equipped for every good work” (2 Timothy 3:16–17\). We are not to despise prophecies from a person whose message accurately teaches God’s Word. The believers at Thessalonica often depended on prophets to proclaim God’s Word and to reveal God’s will for the church. They lived in apostolic times before the New Testament was completed. However, there were many wolves in sheep’s clothing (Matthew 7:15\), false prophets who sought to lead people astray. False prophets followed the god of their bellies and sought to mislead believers, proclaiming corrupt messages that did not agree with Scripture (see Philippians 3:18–19\). This is why Paul warns believers to test all things (1 Thessalonians 5:21\) but to not despise genuine prophecies. To despise prophecy would be to quench the Spirit (verse 19\). True prophets are led by God’s Spirit and proclaim messages that align with Scripture. Believers are not to despise these prophecies. A true prophet proclaims God’s message; he does not promote himself or his interpretation: “Above all, you must understand that no prophecy of Scripture came about by the prophet’s own interpretation of things. For prophecy never had its origin in the human will, but prophets, though human, spoke from God as they were carried along by the Holy Spirit” (2 Peter 1:20–21\). True prophets faithfully proclaim God’s Word. In exercising discernment concerning the messages we hear, we must not [quench the Holy Spirit](grieve-Holy-Spirit.html) or despise true prophecies. Believers can never lose the Holy Spirit, but we can quench His work (1 Thessalonians 5:19\). The Spirit is quenched when we dampen the effect of the His influence in our lives. One of the ways He influences us is through prophesying or the preaching of the Word; therefore, Paul says, do not despise prophecies. Believers cannot know and uphold true prophecy when they quench the Holy Spirit. Believers must test prophecies against God’s Word and make sure the person proclaiming the message is not a [wolf in sheep’s clothing](wolves-in-sheeps-clothing.html). If a message is truly from the Lord, we must heed it and not despise it. We must cling to what is good and abstain from every form of evil (1 Thessalonians 5:21–22\). In doing so, we will grow in our faith.
What does it mean that Israel is a light to the Gentiles (Isaiah 49:6)?	Answer Isaiah 49 speaks of a time of blessing for Israel. There is some difficulty in interpreting this passage because at times it seems that Israel is being addressed, and at other times it seems that a single person is being addressed. This person will help bring blessing back to Israel, so he must therefore be distinguished in some way from Israel. In Isaiah 49:3, God addresses Israel: “You are my servant, Israel, in whom I will display my splendor.” However, by verse 6, the one addressed is an individual called the [Servant of the Lord](Servant-of-the-Lord.html), and He will also restore Israel: “It is too small a thing for you to be my servant to restore the tribes of Jacob and bring back those of Israel I have kept. I will also make you a light for the Gentiles, that my salvation may reach to the ends of the earth.” From the context it is clear that “a light for the Gentiles” in Isaiah 49:6 is parallel to “my salvation . . . to the ends to the ends of the earth.” The light is spiritual light, corresponding to God’s “splendor” in verse 3\. The ends of the earth are the Gentile nations—the people who live everywhere other than Israel. The question is, how does Israel do this? How do they act as a light to the Gentiles? Certainly, if Israel had been loyal to the Lord, other nations would have taken notice and perhaps been drawn to the Lord (see Deuteronomy 4:6\). But that did not happen. So Isaiah speaks of a new situation. The Servant who is identified with Israel but also distinguished from Israel be the light instead. This is somewhat mysterious. However, this makes sense if the king of Israel is the one in view. The king is the representative of Israel, yet he is distinguished from Israel. He can do things for Israel but can also do things as Israel. But Isaiah does not reveal this king’s identity. In the New Testament, the identity of the Servant, the King, and the Messiah is revealed in reference to the Isaiah passage: “Now there was a man in Jerusalem, whose name was Simeon, and this man was righteous and devout, waiting for the consolation of Israel, and the Holy Spirit was upon him. And it had been revealed to him by the Holy Spirit that he would not see death before he had seen the Lord’s Christ. And he came in the Spirit into the temple, and when the parents brought in the child Jesus, to do for him according to the custom of the Law, he took him up in his arms and blessed God and said, ‘Lord, now you are letting your servant depart in peace, according to your word; for my eyes have seen your salvation that you have prepared in the presence of all peoples, a light for revelation to the Gentiles, and for glory to your people Israel’” (Luke 2:25–32, ESV). According to [Simeon](Simeon-in-the-Bible.html) under the influence of the Holy Spirit, it is Jesus, the King of Israel, who is the glory of Israel and a light to the Gentiles. Matthew 4:12–16 also applies to Jesus a similar idea from another passage in Isaiah: “Leaving Nazareth, he went and lived in Capernaum, which was by the lake in the area of Zebulun and Naphtali—to fulfill what was said through the prophet Isaiah: “‘Land of Zebulun and land of Naphtali, the Way of the Sea, beyond the Jordan, Galilee of the Gentiles—the people living in darkness have seen a great light; on those living in the land of the shadow of death a light has dawned’” (Isaiah 9:1–2\). Galilee, both in the time of Isaiah and in the time of Christ, had a large Gentile population. By preaching there, Jesus was bringing light to the Gentiles. Furthermore, Paul applies Isaiah 49:6 to himself and Barnabas as representatives of the King and preachers of the gospel. On the [first missionary journey](Paul-first-missionary-journey.html), they were rejected by the Jewish population in Pisidian Antioch: “On the following Sabbath, nearly the whole city gathered to hear the word of the Lord. But when the Jews saw the crowds, they were filled with jealousy, and they blasphemously contradicted what Paul was saying. “Then Paul and Barnabas answered them boldly: ‘It was necessary to speak the word of God to you first. But since you reject it and do not consider yourselves worthy of eternal life, we now turn to the Gentiles. For this is what the Lord has commanded us: “I have made you a light for the Gentiles, to bring salvation to the ends of the earth.”’ “When the Gentiles heard this, they rejoiced and glorified the word of the Lord, and all who were appointed for eternal life believed. And the word of the Lord spread throughout that region” (Acts 13:44–49, BSB). Thus, Paul and Barnabas, as Israelites and authorized representatives of the King of Israel, were also a fulfillment of Isaiah 49:6\. In summary, Israel is a light to the nations because Jesus, as the King of Israel, provided salvation for the nations (Gentiles) and then authorized His representatives to spread the good news throughout the world (see Matthew 28:18–20 and Acts 1:8\).
Why did Jesus say, “Do not fear; only believe” to the ruler of the synagogue (Mark 5:36)?	Answer Fear is a common human emotion or experience. Many fear the unknown. Many fear death. Yet God calls believers not to live in fear. Rather, we are to fear God (Psalm 111:10; Proverbs 19:23; Matthew 10:28\). In Mark 5:36, Jesus responds to Jairus’ fear and says, “Do not fear; only believe” (NKJV). [Jairus](Jairus-in-the-Bible.html), a synagogue leader, had come to Jesus because his young daughter was dying (Mark 5:22\). He pleaded that Jesus come to his house to heal her so she would live (verse 23\). As they were walking, some people came from Jairus’ house to inform him that his daughter had died. Seeing no hope, they told Jairus, “Why bother the teacher anymore?” (verse 35\). Jesus overhead them and told Jairus, “Do not fear; only believe” (Mark 5:46\). They continued to Jairus’ home. There, Jesus took the girl by the hand and said to her, “‘Talitha koum!’ (which means ‘Little girl, I say to you, get up!’)” (verse 41\). At that, she immediately stood up and began to walk around (verse 42\). Jesus had raised the girl from the dead. Up until this point, Jesus had revealed His authority over disaster, demons, and disease. He had calmed a raging storm (Mark 4:35–41\). He expelled a legion of demons (Mark 5:1–13\), and He healed many people with diseases including a woman who had been bleeding for twelve years (Mark 5:25–29\). With Jairus’ daughter, Jesus showed His power and authority over death. Jesus waited until the girl was identified as dead before telling Jairus, “Do not fear; only believe,” and before raising her from the dead. The Bible often says things like “Do not fear,” “Do not be afraid,” and “[Fear not](fear-not.html).” Jesus’ words “Do not fear; only believe” meant that Jairus was not to allow anxiety or worry to take root in his heart. Jesus’ command indicates that fear and faith cannot peaceably coexist. Believers do not need to live in fear because God has given us “a spirit not of fear but of power and love and self\-control” (2 Timothy 1:7, ESV). We are to be people of faith, not fear. The command “Do not fear; only believe” does not contradict the command to [fear God](fear-God.html). In fact, it is in fearing God that we are able to believe in Him and live without fear. The one who fears God is able to say, “He is my refuge and my fortress, my God, in whom I trust” (Psalm 91:1–2\). Those who trust in God can live fearlessly: “You will not fear the terror of night, nor the arrow that flies by day, nor the pestilence that stalks in the darkness, nor the plague that destroys at midday. A thousand may fall at your side, ten thousand at your right hand, but it will not come near you” (Psalm 91:5–7\). Jesus commands believers to fear the Lord, not our circumstances. Faith allows us to live out what Jesus instructed: “Do not fear; only believe.” To believe in God is to have assurance in who God is and what He has done. He who gave Himself for us (Titus 2:14\) is trustworthy and worthy of our faith. Our faith does not have to be big (Matthew 17:20; Luke 17:6\). It just needs to be placed in the right person (Hebrews 11:6\), be persistent (1 Thessalonians 5:17\), and have the right intent (James 4:2–3\). Jairus trusted in Jesus and witnessed the miracle of Jesus bringing his daughter back to life. This does not mean that everything we pray for will be answered the way we want. When Jesus told Jairus, “Do not fear; only believe,” He did not promise Jairus that He would raise his daughter from the dead. He did not even tell Jairus whether the outcome would be favorable. When we pray, we must pray according to God’s will: we must be open to whatever time and whatever way the Lord chooses to answer our prayer. First John 5:14–15 tells us, “This is the confidence we have in approaching God: that if we ask anything according to his will, he hears us. And if we know that he hears us—whatever we ask—we know that we have what we asked of him.” In the case of Jairus, it was God’s will for Jesus to heal his daughter. Believers need not fear, only believe that God will work all things “for the good of those who love him, who have been called according to his purpose” (Romans 8:28\). God is right, faithful, and true (Psalm 33:4\), and we can trust in Him. We need not fear anything that comes our way, including death, because our hope ultimately rests in Him (1 Peter 1:3\).
How should Christians view the idea of reparations for slavery?	Answer A reparation is a compensation paid to make amends for a wrong done. The issue of reparations for [slavery](Bible-slavery.html) is a rather thorny topic. Questions rise about the morality of reparations, who should pay, who should be paid, how much should be paid, and what form the payments should take. Proposed slavery reparations include affirmative action, monetary settlements, scholarships, waived fees, apologies, acknowledgements of injustice, and the removal of monuments and renaming of streets and buildings. International reparations for slavery have mainly consisted of public recognition of the injustice and apologies for various countries’ involvement, but not material compensation. Many believe that slaves and their direct descendants deserve reparations because of the mistreatment they endured and how slavery has set them back. Economist Robert Browne states that the goal of reparations should be to “restore the black community to the economic position it would have if it had not been subjected to slavery and discrimination” (https://defendernetwork.com/news/national/the\-case\-for\-reparations, accessed 5/16/22\). Some apply the idea of restoration on an intercontinental scale. In 2001, the UN\-sponsored Durban Review Conference issued a resolution stating that the West owed reparations to the people of Africa because of the “racism, racial discrimination, xenophobia, and related intolerance” that the transatlantic slave trade had caused (https://www.apa.org/pi/oema/programs/racism/taskforce\-statement.pdf, accessed 5/16/22\). In 2002, campaigners called on European countries that had been involved in the slave trade to pay off African debt. And in 2013 and 2014, several Caribbean countries called on the UK and other former slave\-trading nations to pay reparations to their governments. As recently as 2021, the UN High Commissioner for Human Rights, Michelle Bachelet, reported, “Measures taken to address the past should seek to transform the future. . . . Reparations help to promote trust in institutions and the social reintegration of people whose rights may have been discounted, providing recognition to victims and survivors as rights holders” (https://www.procon.org/headlines/reparations\-for\-slavery\-top\-3\-pros\-and\-cons, accessed 5/16/22\). Those who speak against reparations for slavery often cite the fact that those being compensated were never slaves themselves. Journalist Kevin Williamson argues, “The people to whom reparations are owed are long dead; our duty is to the living, and to generations yet to come, and their interests are best served by liberty and prosperity, not by moral theater” (https://www.nationalreview.com/2014/05/case\-against\-reparations\-kevin\-d\-williamson, accessed 5/16/22\). Also, many countries, including the UK, have already apologized for their role in the slave trade, expressing regret that it ever happened. A related argument against reparations for slavery is that those who will pay for the reparations—taxpayers—were never themselves slave owners. So, people who never owned a slave will pay money to people who were never slaves, and it’s difficult to see how that will right the injustice of slavery. Do monetary reparations truly address the problem of racial inequality? What amount of money could possibly make up for the wrongs done in slavery? The Bible does not address the issue of paying reparations to freed slaves or their descendants. The concept of making [restitution](restitution-Bible.html) was part of the Mosaic Law (Exodus 22:12; Leviticus 6:4–5; Numbers 5:6–7\). Also, when the children of Israel left Egypt on the night of the first Passover, God seems to have arranged reparations for them: the Israelites “asked the Egyptians for articles of silver and gold and for clothing. The Lord had made the Egyptians favorably disposed toward the people, and they gave them what they asked for; so they plundered the Egyptians” (Exodus 12:35–36\). In both passages, the ones paying the compensation were the actual offenders, not their relatives, generations removed. But the fact remains that restitution, as a principle, is fair and clearly taught in the Bible. The Bible also teaches the concept of [personal responsibility](personal-responsibility.html). God said, “The child will not share the guilt of the parent, nor will the parent share the guilt of the child. The righteousness of the righteous will be credited to them, and the wickedness of the wicked will be charged against them” (Ezekiel 18:20; cf. Jeremiah 24:16 and Deuteronomy 24:16\). The Lord promises to “repay each one according to his works” (Romans 2:6, CSB). Each of these passages emphasizes individual guilt, not a collective guilt. The Lord holds the individual sinner responsible for his or her own actions. Paul tells the church to “be of one mind, live in peace” (2 Corinthians 13:11, NKJV). Other translations say, “Aim for restoration” (ESV) or “Live in harmony” (NLT). Christians are called to restore relationships, and they should value harmony. No Christian today thinks that slavery was good; rather, believers see it as a grievous sin and acknowledge it as such. Biblical models promote restitution, and Christians should work toward healing and closure. Because of this, most Christians do not have a problem in principle with reparations for slavery. The debate centers on the particular form(s) those reparations should take—what specific policies a government or institution should enact. That is a matter that Christians should deliberate with grace, wisdom, and love.
Why doesn’t God forgive Satan?	Answer In the early hours of October 16, 1946, ten condemned Nazi war criminals were hanged for crimes against humanity. None showed so much as a trace of remorse. No final regret or last\-minute apology was uttered from the scaffold. On the contrary, Julius Streicher, whose relentless and incendiary attacks against Jews fueled mob violence and anti\-Semitic persecution, shouted “Heil Hitler” as he ascended the steps to the platform where the hangman solemnly stood (Manchester Guardian, 10/17/1946\). These ten were rebels to the end. The higher the creature, the greater its capacity for evil. A madman is to be feared more than a mad dog, and a fallen angel is to be feared more than an evil man. While Hitler and his unrepentant henchmen were guilty of plunging the world into a bloody, six\-year war, [Satan](who-Satan.html) and his army of demons have been waging a full\-scale attack against God and His people and, for that matter, all of creation since the fall of mankind. All instances of suffering can be traced to Satan. His fingerprints can be found in every cemetery, prison, abortion clinic, crime scene, drug cartel, pornography studio, and wherever human degradation is found. He wields considerable influence in every nation’s capital. He holds a seat in many corporate board rooms. He serves as a regent in most of the world’s colleges and universities. He knows his way around a movie set, a newspaper editorial board, a back\-alley drug deal, and, regrettably, a growing number of church pulpits. Satan is relentless, and Scripture teaches he will fight until the end. Why doesn’t God forgive Satan? Satan does not want God’s forgiveness. He has no desire for divine mercy. Satan’s singular goal is conquest; his chief ambition is to rule the whole of creation (Isaiah 14:12–14\). His methods and ploys are many: • He is the author of temptation (Genesis 3:1–5\) • He is the architect of evil works (1 John 3:8\) • He is a murderous liar (John 8:44\) • He inspires greed and dishonest gain (Acts 5:3\) • He falsely accuses God’s people (Job 1; Zechariah 3:1–2\) • He is a vicious, well\-armed combatant (Ephesians 6:11–16\) • He can enter into and possess the lost (Luke 22:1–6\) • He persecutes the saints (Revelation 2:10\) • He can perform supernatural signs and wonders (2 Thessalonians 2:9\) Based on the prophetic teachings of the Bible, the worst is yet to come. During a tumultuous time known as the [seventieth week of Daniel](seventy-weeks.html) (commonly referred to as the tribulation period), Satan will install a puppet ruler, the [Antichrist](what-is-the-antichrist.html), who will bring temporary peace and prosperity before plunging the world into the bloodbath known as Armageddon (Matthew 24; Revelation 16:12–16; 19:11–20\). Thankfully, Christ Jesus, our conquering hero, will soundly defeat Satan’s army, thus ending Antichrist’s worldwide reign of terror. As to Satan, he will be bound and held captive during the Lord Jesus’ [one\-thousand\-year reign](thousand-year-reign-Christ.html) over the earth from His throne in Jerusalem (Revelation 20:1–6\). There have been human lawbreakers who repented of their crimes and became followers of Jesus Christ while in prison. The loss of one’s liberties and the harsh realities of incarceration have motivated many to accept our Savior’s forgiveness. Because of His boundless mercy, the Lord Jesus has never turned away a repentant convict, regardless of the magnitude of his or her crime, yet, like the ten notorious Nazi war criminals, the hardness of their hearts has and will cause many to resist the Lord until the bitter end. Even after a thousand years in chains, Satan will refuse to wave the white flag of surrender; on the contrary, he will be eager to resume his battle against God and His people: And when the thousand years are ended, Satan will be [released](release-Satan.html) from his prison and will come out to deceive the nations that are at the four corners of the earth, Gog and Magog, to gather them for battle; their number is like the sand of the sea. And they marched up over the broad plain of the earth and surrounded the camp of the saints and the beloved city, but fire came down from heaven and consumed them, and the devil who had deceived them was thrown into the lake of fire and sulfur where the beast and the false prophet were, and they will be tormented day and night forever and ever (Revelation 20:7–10, ESV). Why doesn’t God forgive Satan? Satan is repulsed by the concept of mercy and will continue his doomed plans for universal conquest until the end. Satan’s heart is perpetually fixed on evil; he cannot be mended, only destroyed.
Why does Jesus say, “Do not resist an evil person” in Matthew 5:39?	Answer In Matthew 5:39, Jesus commanded His disciples, “Do not resist an evil person.” This command is a part of the [Sermon on the Mount](sermon-on-the-mount.html) that Jesus preached in Matthew 5—7\. In this sermon, Jesus discussed many topics including anger, sexual immorality, marriage, fasting, relationships, and more. Through this sermon, He taught His disciples how to live a pure and righteous life before God and others. When Jesus says, “Do not resist an evil person,” He’s revealing God’s heart for how we are to treat those who wrong us. Here is the context: “You have heard that it was said, ‘Eye for eye, and tooth for tooth.’ But I tell you, do not resist an evil person. If anyone slaps you on the right cheek, turn to them the other cheek also. And if anyone wants to sue you and take your shirt, hand over your coat as well. If anyone forces you to go one mile, go with them two miles“ (Matthew 5:38–41\). Instead of seeking revenge, Jesus tells us that we should “turn the other cheek.” In other words, we should adopt an attitude of humility and seek to be peaceful with those who have wronged us. It’s important to note that by saying, “Do not resist an evil person,” Jesus is not requiring us to be pacifists or to never resist evil forces. In fact, James 4:7 and 1 Peter 5:9 command us to resist the devil and his evil practices. If a believer or his loved ones are threatened or attacked, it’s not wrong to take up a defense or to seek appropriate justice against the wrongdoer. What Jesus does require by commanding us not to resist an evil person is to not retaliate. We do not respond in kind, and we shouldn’t try to “get even.” And, when the offense is nothing more than a personal slight, we can ignore it altogether. By not seeking [revenge](revenge-vengeance.html) or retaliation against people who have personally wronged us, we are actually able to reveal to them what God is like. God, in His grace, does not retaliate against those who wrong Him; He does not try to “get even” with sinners. Rather, God invites them into a relationship with Himself and, in Christ, offers to forgive them of their sins. Perhaps the most important reason we should not resist an evil person is that Jesus Himself did not. Jesus practiced what He preached. When He was arrested and crucified, Jesus did not fight back or resist. He did not seek revenge or try and “get even” with His tormentors. Rather, He loved them and died for them, and He asked His Heavenly Father to forgive them for the wrong they committed (Luke 23:34\). Following Jesus’ example, we should not resist an evil person. We, too, can choose to love and forgive those who have wronged us. As believers, we should not resist an evil person. The Lord teaches us that it’s wrong to retaliate and seek revenge, and we should model the example of our Savior. The apostle Paul sums it up in Romans 12:21: “Do not be overcome by evil, but overcome evil with good.”
What is the Donation of Constantine?	Answer The Donation of Constantine, also called the Constitutum Constantini, was a document used during the Middle Ages to support [papal authority](pope-papacy.html) and land rights. Written about AD 750 to 800, it claims to be a record of [Emperor Constantine’s](Constantine-the-Great.html) conversion testimony and his interactions with Sylvester I, a bishop of Rome regarded as pope in the Catholic tradition. The most striking feature of the Donation is the Emperor’s supposed concession of sweeping powers to the head of the Roman Catholic Church. It presents itself as a product of the Emperor himself but is widely regarded as a forgery based on legends about Sylvester I arising in the fourth and fifth centuries. First, we will look at what the Donation contains. Then we will look at what scholars know about this mysterious fake. The Donation of Constantine starts with an elaborate introductory greeting, transitioning quickly into an explanation of the Christian faith, describing concepts such as the Trinity and the story of Scripture. It then dives into Constantine’s own “testimony,” portraying him as a pagan stricken with leprosy. Following a nighttime vision of Peter and Paul, Constantine seeks out Sylvester I, who exhorts him to repent and humble himself before God. After Constantine confesses faith in Jesus Christ, he is baptized and miraculously cured of his leprosy. The Emperor then recognizes the authority of the Roman church, declaring the bishop of Rome head over every other church: “And, to the extent of our earthly imperial power, we decree that his holy Roman church shall be honoured with veneration; and that, more than our empire and earthly throne, the most sacred [seat of St. Peter](Peter-first-pope.html) shall be gloriously exalted; we giving to it the imperial power, and dignity of glory, and vigour and honour” (The Donation of Constantine, ⁋ 10\). As if that weren’t enough, the audacious gift\-giving continues as Constantine allegedly grants the bishop of Rome and his successors enormous swaths of land, including the city of Rome itself. He gives the pope and other clergy material gifts, including the right to wear imperial garments. Finally, he energetically condemns anyone who would argue against the Donation or seek to claim anything given to the pope for themselves. The propaganda value of The Donation of Constantine is immediately obvious. As the [Roman Church](origin-Catholic-church.html) sought to establish its political authority in the Middle Ages, especially over and against competition with the [Eastern Church](Eastern-Orthodox-church.html), the Donation was leveraged multiple times to support Rome’s contentions. The document received widespread prominence in the 11th century, when it was cited by Pope Leo IX to support his own claims of sovereignty. Despite occasional accusations of being a fake, the Donation was quoted by Roman Catholic apologists throughout the Middle Ages. Due to a number of chronological inconsistencies, scholars successfully exposed The Donation of Constantine as a forgery in the 15th century. The Roman Catholic Church, while still insisting on the historical reality the document ostensibly represented, eventually acknowledged that the Donation was a forgery and abandoned its use completely four hundred years later. In spite of some clever theories, the author and occasion of The Donation of Constantine will likely remain a mystery. What is not mysterious is the falsity of its claims. Despite the Donation’s claims otherwise, the church in Rome is not the “head and summit of all the churches in the whole world”; [Jesus Christ is](head-of-the-church.html). Whether or not Constantine or any other earthly king granted any individual religious figure the sweeping authority described in the Donation, believers can rest assured that “the earth is the Lord’s, and everything in it, the world, and all who live in it” (Psalm 24:1\). The politicking of kings and bishops does not reflect God’s kingdom, where “the [last will be first](first-last-last-first.html), and the first will be last” (Matthew 20:16\). Jesus explained the way that His people are supposed to live, as servants of one another: “You know that the rulers of the Gentiles lord it over them, and their high officials exercise authority over them. Not so with you. Instead, whoever wants to become great among you must be your servant, and whoever wants to be first must be your slave—just as the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many” (Matthew 20:25–28\).
What is ultra-universalism?	Answer [Universalism](universalism.html), the belief that everyone will eventually be saved, can be subdivided into various theological types. One of those types is ultra\-universalism, which expands on the teaching of universal salvation. In Christian theology, universalism is the idea that all humankind will eventually be saved through Christ—everyone makes his or her way to heaven because Jesus died for everyone, and His sacrifice covered the sins of the whole world. Then there is inter\-religious universalism, which holds that everyone will be saved and go to some type of heaven, although not on the basis of the cross—salvation comes apart from any connection to Christ. Within Christian universalism, there are further theological divisions—some based on various views of the atonement. Some universalists believe that all non\-Christians will be automatically saved in Christ, whether they know Him or not (a type of inclusivism). Others believe that salvation for each person will occur only after he or she makes a profession of belief in the lordship of Jesus Christ (a type of exclusivism). One day, “at the name of Jesus every knee \[will] bow, in heaven and on earth and under the earth, and every tongue acknowledge that Jesus Christ is Lord, to the glory of God the Father” (Philippians 2:10–11\); when that happens, say universalists who hold to exclusivism, everyone will be saved. Another major division within universalism is based on the idea of torment after death. The question is, before ultimate salvation, will the unsaved have to experience hell or some kind of torment? Some who believe in [ultimate reconciliation](ultimate-reconciliation.html) or ultimate restoration say that, yes, there will be a time of suffering after death for the unsaved, but everyone will eventually be released from hell and taken to heaven. In their view, hell is remedial, not punitive, and functions more as a purgatory. Ultra\-universalists, on the other hand, believe there is no suffering at all after death. All people go straight to heaven when they die. Ultra\-universalists (also called strong universalists) believe that all will be saved and that no one will experience punishment. In their view, no hell exists. Universalism has never been an official doctrine of orthodox Christianity. According to Michael McClymond, author of The Devil’s Redemption, “Universalism seems . . . to be fundamentally out of sync with the New Testament narrative of God’s loving initiative in Christ provoking some to faith and others to offense and even hatred” (interview with Copan, P., “How Universalism, ‘the Opiate of the Theologians,’ Went Mainstream,” Christianity Today, 3/11/19\). Ultra\-universalism has even deeper problems, as it logically allows for [antinomianism](antinomianism.html) and severs all ethical connections between this world and the afterlife. If there are no consequences for wrongdoing, all present\-day choices are drained of their moral impact. Ultra\-universalism is, of course, inconsistent with the teaching of Scripture. Jesus indicated that some people will experience torment after death (see Luke 16:22–24\). And He clearly taught an end\-times judgment: “The Son of Man will send out his angels, and they will weed out of his kingdom everything that causes sin and all who do evil. They will throw them into the blazing furnace, where there will be weeping and gnashing of teeth” (Matthew 13:41–42\). In that furnace\-like place, Jesus says, people will discover that “the worms that eat them do not die, and the fire is not quenched” (Mark 9:48\).
What does it mean that without holiness no one will see the Lord (Hebrews 12:14)?	Answer The [holiness of God](holy-God-holiness-of-God.html) is a critical facet of His character. God desires—even commands—that His people seek after His holiness (Leviticus 11:44\). Emulating a lifestyle that reflects God’s holiness is so important that the writer of Hebrews urged Christians to “strive for peace with everyone, and for the holiness without which no one will see the Lord” (Hebrews 12:14, ESV). In His [Sermon on the Mount](sermon-on-the-mount.html), Jesus said, “Blessed are the pure in heart, for they will see God” (Matthew 5:8\). People who desire to live in close fellowship with the Lord and see Him face to face must turn away from self\-seeking, unholy interests. They must “seek first his kingdom and his righteousness” (Matthew 6:33\). Believers are called to become like God in His holiness (Ephesians 1:4\). The apostle Peter instructed believers to “live as God’s obedient children. Don’t slip back into your old ways of living to satisfy your own desires. You didn’t know any better then. But now you must be holy in everything you do, just as God who chose you is holy. For the Scriptures say, ‘You must be holy because I am holy’” (1 Peter 1:14–16, NLT). Without a lifelong endeavor toward personal holiness, no one will see the Lord. God must discipline willfully disobedient children who live to please themselves. Throughout Scripture, God appeals to His people to work at cultivating holiness: “For God did not call us to be impure, but to live a holy life” (1 Thessalonians 4:7–8\). The declaration without holiness no one will see the Lord reflects a sense of the author’s anticipation of seeing Christ at His return (see 1 John 3:2\). This is the culminating point of the broader passage (Hebrews 12:22–29\). If our ultimate goal is to be like Christ and see Him when He returns, our practical daily pursuit must be toward complete purity of thought and lifestyle. We are the temple of the living God (2 Corinthians 6:14–18\). In light of this revelation, the apostle Paul urged, “Because we have these promises, dear friends, let us cleanse ourselves from everything that can defile our body or spirit. And let us work toward complete holiness because we fear God” (2 Corinthians 7:1, NLT). Paul told Timothy, “Therefore, if anyone cleanses himself from what is dishonorable, he will be a vessel for honorable use, set apart as holy, useful to the master of the house, ready for every good work” (2 Timothy 2:21, ESV). We find a parallel idea to “without holiness no one will see the Lord” in these words from Paul: “For of this you can be sure: No immoral, impure or greedy person—such a person is an idolater—has any inheritance in the kingdom of Christ and of God” (Ephesians 5:5\). Of the future, glorious [New Jerusalem](new-jerusalem.html), the apostle John said, “Nothing impure will ever enter it, nor will anyone who does what is shameful or deceitful, but only those whose names are written in the Lamb’s book of life” (Revelation 21:27\). It’s vital to understand that, as the Lord’s redeemed people, we are made holy through Christ’s finished work, the offering of His body on the cross (Hebrews 10:10, 14; Ephesians 1:4; 1 Corinthians 1:2\). We are saved by Jesus “to a holy calling, not because of our works but because of his own purpose and grace, which he gave us in Christ Jesus before the ages began” (2 Timothy 1:9, ESV). “He saved us, not because of the righteous things we had done, but because of his mercy. He washed away our sins, giving us a new birth and new life through the Holy Spirit” (Titus 3:5, NLT). Sanctification is based on the death and resurrection of Jesus Christ and the ongoing work of the indwelling Holy Spirit (Colossians 1:22; 1 Thessalonians 5:23; 2 Thessalonians 2:13; John 3:5–8; 1 Corinthians 6:11\). Motivated by the knowledge that “without holiness no one will see the Lord,” we continue going all\-out for Christ, striving to put on our “new nature, created to be like God—truly righteous and holy” (Ephesians 4:24, NLT).
What is conceptualism?	Answer Conceptualism is a philosophical theory that supposes universals, that is, qualities, relationships, and numbers, exist only within the mind. Conceptualists insist that the reality of abstract concepts is limited within a mental framework. Outside of the mind, these universals, principles, and concepts are unsubstantial. For illustrative purposes, let us examine the question, “What is art?” For most, the word art conjures mental images of paintings, sculptures, and museum galleries. A gifted artist is one who is presumably skilled with brushes, pencils, or chisels. Those who appreciate art would list ink, paint, clay, and marble as art media. A dozen black plastic garbage bags, filled with waste and debris, piled in a back alley, and awaiting collection by municipal sanitation workers, would not be considered art, but if these same bags of trash were displayed in a posh, uptown gallery, some would argue this is conceptual art. The philosophical reasoning is this: “art” is a universal that exists solely within the mind. When taken from a back alley and situated within a prestigious gallery, the heap of black plastic trash bags becomes art. What about such matters as sin, morality, righteousness, evil, justice, and good? Do these “universals” exist only within the framework of human thinking? Adherents of conceptualism would argue that right and wrong or good and evil are abstract concepts that have no reality outside of human thinking. How does this translate to the societal perception of morality? Prior to the Civil War, slavery was justified on the basis that persons of African descent were inferior and fit only for menial tasks. During the 1930s, the German government began purging its Jewish population based on an official determination that such persons were “subhuman.” If, as proponents of conceptualism contend, universals such as “right and wrong” exist solely within the framework of collective human thought, then “right and wrong” are perpetually subject to change. In other words, matters of [morality](Bible-morality.html) stand on the shifting sands of popular opinion or whatever climate of thought is currently in vogue. The adherence to such a belief is undeniably consequential, for, if the majority of people believe slavery is justified or Jewish persecution is warranted, slavery becomes an acceptable institution and Jewish persecution is deemed appropriate. Is stealing wrong because human legislators enacted laws stating stealing is wrong, or is stealing wrong because God says it is wrong to steal (Exodus 20:15\)? If stealing was decriminalized, would burglars and bank robbers suddenly become pillars of the business community? In truth, conceptualism runs counter to a proper [Christian worldview](Christian-worldview.html), for believers look to the Bible as their ultimate source of authority (Psalm 119:105; 1 Samuel 15:22–23; John 14:15; 2 Timothy 3:16–17\). Stealing is wrong because it goes against God’s nature and violates His Word. Man’s laws and customs do not negate what the Lord God has decreed. Do “universals” exist only within the framework of human thought? No. Abstract concepts such as righteousness, justice, equity, truth, honor, and good are more than mere human ideas, for these principles existed first in God. The laws of man can never override the immutable laws of God. Furthermore, no manmade law can transform evil into good. A strict and unwavering obedience to God’s Word is our rightful duty. What are we to make of political leaders whose conceptions of good and evil run contrary to the clear teachings of the Bible? The prophet Jeremiah warned, “My people have been lost sheep. Their shepherds have led them astray, turning them away on the mountains. From mountain to hill they have gone. They have forgotten their fold” (Jeremiah 50:6, ESV). Just as wandering sheep are a wolf pack’s easy prey, a nation that has strayed from God will find itself under the dominion of Satan.
What is Moses’ seat?	Answer The term Moses’ seat is found in Matthew 23, where Jesus pronounces woes against the Jewish religious leaders. In verses 1–3, He says to His disciples and the crowd around them, “The teachers of the law and the [Pharisees](Pharisees.html) sit in Moses’ seat. So you must be careful to do everything they tell you. But do not do what they do, for they do not practice what they preach.” The biblical background for Jesus’ mention of Moses’ seat is found in Exodus 18:13: “The next day Moses took his seat to serve as judge for the people, and they stood around him from morning till evening.” A “seat” in this context is a place of authority. It is similar to our modern metaphorical use of the word bench. A judge may be said to “occupy the bench,” and the word bench may even be used as a substitute for the judge, as in “the ruling from the bench.” In Jesus’ day, the teachers of the law and Pharisees continued in the footsteps of Moses in that they were the interpreters and enforcers of the law. In that way, they are said to “sit in Moses’ seat.” They may not have held the same official position or authority as Moses, but they still had a great deal of authority in Israel at the time. If someone wanted to know what Moses would say about something, he would consult an expert in the Law of Moses—a Pharisee or a teacher of the law. What Moses said was binding, so anyone who was in the position to tell people what Moses said was himself in a position of great authority. In Matthew 23, Jesus points out that, even though what these leaders say may be correct, they do not practice what they preach. So Jesus tells the people to listen to what they say and respect their position, but not to follow their example. With this instruction, Jesus honors Moses, the law, and spiritual authority even as He confronts the hypocrisy of the teachers and interpreters of the law. After saying what He said about those who sit in Moses’ seat, Jesus pronounced [seven woes](seven-woes.html) against those religious leaders. He was arrested and crucified later the same week.
Is free will an illusion caused by chemical processes?	Answer The so\-called “scientific” argument (which is actually atheistic) against the objective reality of free will is self\-refuting and, therefore, irrational. It is based on multiple fallacies that are philosophical, not scientific, including [reductionism](reductionism.html) (all physical objects are nothing more than the sum of their parts, including human beings who are merely a collection of a dozen or so basic elements worth only a few dollars), [determinism](fatalism.html) (people have no free will because they are locked into the endless, inescapable chain of action\-reaction of the physical universe), and [naturalism](naturalism.html) (all events, including human thought and action, are the unavoidable result of, and completely controlled by, random physical processes). Those who assert this irrational view have the impossible task of defending a number of self\-refuting positions. For starters, if chemical processes are “making our choices for us,” then Christians cannot help believing in free will—the chemicals comprising them cause them to think they have free will. By the same token, naturalists cannot help denying free will. Both views are determined by random chemical processes, not objective external standards to which both sides can appeal in constructing a logical, reasonable argument. If free will is the result of chemical processes in our own brains, neither Christianity nor naturalism can be true or false, valid or invalid, since both opposite views are the result of the same random processes. The naturalist cannot claim he is “right” or the Christian “wrong” because, by his own premises, those terms have no meaning. Therefore, reasoned debate is not possible, and no logical conclusion reachable since that, too, would be the pre\-determined result of random, mindless chemical processes. Such a debate is as irrational as having two TV sets facing each other, tuned to different channels, and pretending a real discussion is taking place between them. Seeing humanity through this worldview is like looking at a freeway and seeing only rolling hunks of steel and plastic and energy\-consuming engines, rather than machines directed by intelligence. This view is not just wrong; it does not rise, in [C. S. Lewis’s](C-S-Lewis.html) wording, “to the dignity of error” (see Surprised by Joy, Chapter IX, Geoffrey Bles, 1955\). Of course, our bodies are exactly as described by science—the most astounding assembly of living parts and reacting chemicals known to man. The complexity of the physical body is beyond any possibility of random self\-assembly. But that body is always directed by a single will, or mind or personality, however complex that immaterial driver may be. Agnostic British physicist Sir Roger Penrose has produced multiple research papers and several books demonstrating that human consciousness cannot be explained by any known laws of physics—one roadblock on the quest to produce artificial intelligence (see https://scientificandmedical.net/roger\-penrose\-on\-consciousness, accessed 5/23/22\). Penrose has countless peers around the world who agree more or less with his view, and probably many more who disagree. But what that disagreement demonstrates is the answer to the free will question is far from “settled science” (a term that should rarely if ever be used about science). Among the world’s scientists, it is still a matter of conjecture, scientific opinion, and ongoing research. The Bible does not directly refute the error of naturalism or thousands of other errors made by man over the millennia. Rather, it lays down principles with evidence that indirectly refutes them all. Either a supernatural Creator brought the physical universe into being out of nothing we can scientifically detect, or He did not (Genesis 1:1; Hebrews 11:3\). Either we humans are made in that Creator’s image (Genesis 1:26–27\), “fearfully and wonderfully” (Psalm 139:14\), or we are not. Either all humans have both a physical, temporary body housing a spiritual, eternal soul (Deuteronomy 6:5; Matthew 10:28; 1 Thessalonians 5:23\), or we do not. All this is summed up by David: “The fool says in his heart, ‘There is no God’” (Psalm 53:1\). For believers and unbelievers alike, God provides abundant evidence in all three areas of human understanding—science, philosophy, theology. Non\-physical (spiritual) reality is accepted not by blind faith, but by an informed combination of observation, reason, and faith.
Why is the man who trusts in man cursed (Jeremiah 17:5)?	Answer One of Jeremiah’s persistent themes is contrasting those who trust in human resources and those who put their confidence in the Lord: “Cursed is the man who trusts in man and makes flesh his strength, whose heart turns away from the Lord. He is like a shrub in the desert, and shall not see any good come. He shall dwell in the parched places of the wilderness, in an uninhabited salt land. Blessed is the man who trusts in the Lord, whose trust is the Lord. He is like a tree planted by water, that sends out its roots by the stream, and does not fear when heat comes, for its leaves remain green, and is not anxious in the year of drought, for it does not cease to bear fruit” (Jeremiah 17:5–8, ESV). “The man who trusts in man” is the person who rejects God and relies on his own strength and ingenuity or who looks to other people for help and rescue. Such a person is cursed with a dried\-up, empty life. He is destined to experience hardship, distress, and eventual death. Conversely, the person who trusts in the Lord is richly blessed. This individual thrives, grows, and prospers, even in the heat of challenging circumstances. In Jeremiah’s day, the nation’s leaders were trusting in man—their political allies—and leaning on “the arm of the flesh” (2 Chronicles 32:8\). Borrowing from the wisdom in Psalm 1:3–4, Jeremiah likens those who trust in God to flourishing, well\-watered trees. His warning not to trust in human resources echoes Psalm 146:3: “Do not put your trust in princes, in human beings, who cannot save.” Judah’s unbelief and rejection of the Lord would turn their lives and their land into a desert wasteland, but faith and trust in God would establish them as a firmly planted, thriving woodland. Complete dependence on God was essential to Israel’s covenant agreement with Yahweh (Deuteronomy 28:1–68; Psalm 20:7; Proverbs 3:5–6; Isaiah 31:1\). God had promised blessings for those who trusted and obeyed Him and curses for those who rejected and disobeyed Him. But the Jewish people and their leaders were known for turning their hearts away from the Lord and trusting in man (Isaiah 2:22; 30:1\). Time and time again, Israel’s self\-reliance and trust in man had ended in disaster (Numbers 14:40–45; Hosea 8:1–14; Amos 6:8\). God alone is worthy of our trust (Psalm 28:7; 56:4; 91:1–16; 118:8\). Fearing people is “a dangerous trap, but trusting the Lord means safety” (Proverbs 29:25, NLT). It’s impossible to safely navigate the issues of this life relying on our own resources. For this reason, Solomon advised, “[Trust in the Lord](trust-in-the-Lord-with-all-your-heart.html) with all your heart; do not depend on your own understanding. Seek his will in all you do, and he will show you which path to take. Don’t be impressed with your own wisdom. Instead, fear the Lord and turn away from evil. Then you will have healing for your body and strength for your bones” (Proverbs 3:5–8, NLT). In the matter of our eternal salvation, God rewards [faith](faith-in-God.html). Those who trust in the Lord are blessed with His salvation, but those who trust in man are cursed and destined to miss eternity in heaven (Isaiah 43:11; Acts 4:12\). There is absolutely no room for trusting in man in God’s plan of salvation (Psalm 60:11; 108:12; John 15:5; Romans 6:23\). If we misplace our dependency—trusting in self or other people—we forfeit the extraordinary relationship God has planned for us with Him (Isaiah 40:31; Romans 3:27; Ephesians 1:3; 2:8–9\). When God created us, He designed us to live in intimate, trusting fellowship with Him (John 3:16–17; Matthew 11:28–30; 1 Corinthians 1:9\). True believers are “planted in Christ.” He is our fountain of “living water” springing up to eternal life (John 4:10–14\). Our relationship with Jesus involves total, lifelong reliance on Him to meet our needs (Psalm 23; Philippians 4:19\). The man who trusts in man is cursed because relying on human power or one’s own resources will result in negative consequences in this life and eventually eternal death (Proverbs 14:12\). But those who trust in the Lord are blessed all their days with His love, care, peace, protection, guidance, provision, and the exceedingly great hope of eternal life (Isaiah 43:2; 26:3; Nahum 1:7; Psalm 28:7; 1 Peter 1:3–12\).
How can we be looking out for the interests of others (Philippians 2:4)?	Answer Humans come pre\-equipped with a natural tendency to look out for “number one.” No one usually needs to remind us to consider our wants and needs above others’. But Jesus Christ, who exemplifies how we are to live as believers, modeled humble, selfless love in everything He did. Imagine what a different world it would be if every Christian took this challenge to heart: “Let each of you look not only to his own interests, but also to the interests of others” (Philippians 2:4, ESV). The Greek verb translated “look” (ESV), “look out” (NLT), or “looking to” (NIV) in English versions of Philippians 2:4 means “to turn one’s attention, interests, or expectations toward something and respond accordingly.” Looking out for the interests of others involves always keeping our eyes wide open to discover new opportunities to “bear one another’s burdens, and so fulfill the law of Christ” (Galatians 6:2, ESV). No longer are we to live according to our old, self\-serving nature because Jesus gave us this new command: “Love one another. As I have loved you, so you must love one another. By this everyone will know that you are my disciples, if you love one another” (John 13:34–35\). Jesus looked out for the interests of others by [emptying Himself](kenosis.html) of His exalted position and “taking the very nature of a servant, being made in human likeness. And being found in appearance as a man, he humbled himself by becoming obedient to death—even death on a cross!” (Philippians 2:6–8\). Christ did all this so that we might be saved (Isaiah 53:5; 2 Corinthians 5:21; Galatians 3:13; 1 Peter 2:24\). Nothing would have given the apostle Paul greater joy than to see the Philippian believers living a life of sacrifice and unity: “Then make me truly happy by agreeing wholeheartedly with each other, loving one another, and working together with one mind and purpose. Don’t be selfish; don’t try to impress others. Be humble, thinking of others as better than yourselves” (Philippians 2:2–3, NLT). [Humility](Bible-humility.html) promotes not only unity in the church but also a profound interest in and concern for others. Paul told the Romans, “We should all be concerned about our neighbor and the good things that will build his faith” (Romans 15:2, GWT). The exercise of our spiritual freedom in Christ must always be balanced by our desire to build up and benefit other believers (1 Corinthians 10:24\). Paul himself did not seek his “own benefit, but the benefit of many, so that they may be saved” (1 Corinthians 10:33, NET). He urged his readers to follow his lead as he followed Christ’s (1 Corinthians 11:1\). Paul held up his protégé [Timothy](life-Timothy.html) as a shining representative of a believer looking out for the interests of others: “If the Lord Jesus is willing, I hope to send Timothy to you soon for a visit. Then he can cheer me up by telling me how you are getting along. I have no one else like Timothy, who genuinely cares about your welfare. All the others care only for themselves and not for what matters to Jesus Christ. But you know how Timothy has proved himself. Like a son with his father, he has served with me in preaching the Good News” (Philippians 2:19–22, NLT). We can be looking out for the interests of others by following the example of [Ruth](life-Ruth.html), who forsook her homeland to care for her mother\-in\-law, Naomi (Ruth 2:11\). Or it may require living like the earliest Christian evangelists who were “hard pressed on every side, but not crushed; perplexed, but not in despair; persecuted, but not abandoned; struck down, but not destroyed. We always carry around in our body the death of Jesus, so that the life of Jesus may also be revealed in our body. For we who are alive are always being given over to death for Jesus’ sake, so that his life may also be revealed in our mortal body” (2 Corinthians 4:8–11\). A distinctive mark of Christian love is that “it is not self\-seeking” (1 Corinthians 13:5\). Self\-centeredness has no place in the body of Christ. If we are to look out for the interests of others, then we must love people like Jesus did: “Christ laid down his life for us. And we ought to lay down our lives for our brothers and sisters. If anyone has material possessions and sees a brother or sister in need but has no pity on them, how can the love of God be in that person? Dear children, let us not love with words or speech but with actions and in truth” (1 John 3:16–18\).
Why is it sinful for a church to cover up abuse?	Answer Actively hiding, disguising, or keeping a mistake or sin hidden rather than correcting it is referred to as a “cover\-up.” The church should not be involved in cover\-ups. Anyone with knowledge of abuse or who suspects abuse is morally obligated to act on such information. In many cases, there is also a legal obligation to report the abuse to the proper authorities. [State laws](laws-land.html) clearly define abuse and detail when, how, and to whom to report it. Churches and Christian ministries are required to follow state laws in this matter (Romans 13:1–7\). Beyond the legal requirement is the moral requirement to deal with incidents of abuse. When abuse is suspected in a church or Christian ministry, the organization should carefully and thoroughly investigate the matter. The goal should be to discover truth and seek justice—not to prioritize reputation. Cover\-ups seek to evade consequences while ignoring the harm caused by an incident. Covering up abuse is sinful because it perpetuates wrong, exalts what God hates, and ignores state law. In the long run, covering up abuse will have far worse consequences than dealing with the truth immediately. Any professing Christian individual or organization who participates in a cover\-up of abuse, as legally defined, is guilty of sin. To identify oneself with the Lord while enabling sin violates the command not to take His name in vain. Denying victims justice through crafty deflections is a rejection of the Lord’s will (Isaiah 10:1–2; Mark 7:9–13\). Such actions lead to people blaspheming the Lord (Romans 2:23–24\). God’s people are called to protect the weak and vulnerable, not exploit them (see Exodus 22:22\). God hates any attempt to use good things as a cover\-up for sin and evil (Proverbs 21:27; 1 Peter 2:16\). Those who participate in a cover\-up often claim good intentions. A common excuse for creating these smokescreens is guarding the faith\-based group’s reputation. By covering up one person’s sin, the organization reasons it can continue proclaiming the gospel or doing other good work. This thinking is misguided. Christians are called to protect the weak and hurting (Proverbs 22:22; 31:8–9\) and should be committed to the truth. Another rationalization for cover\-ups is the idea that grace and forgiveness should trump correction. But true repentance never dispenses with justice. Biblical commands to rebuke, correct, or [excommunicate](excommunication.html) some people provide the very means by which heinous sin is to be resolved (1 Corinthians 5:9–13; 1 Timothy 5:20\). Dodging the consequences of abuse is done at the cost of those who have been harmed (Proverbs 19:5\). Confronting abuse can be painful. But few things interfere with evangelism more than professing Christians using deceptive, cynical schemes to protect their reputation (2 Corinthians 4:2; 1 Peter 3:17\). Most attempted cover\-ups will be found out in this life. And those who think God will look the other way are sorely mistaken (Psalm 10:11–15\). God is aware and cannot be fooled (Matthew 12:36; Hebrews 4:13\). Jesus pointedly warned hypocritical religious leaders that their secret actions would be uncovered (Luke 12:2–3\). [Secret sins](private-sin.html) will eventually be exposed (Numbers 32:23; Proverbs 26:26; Ecclesiastes 12:14\). Once discovered, cover\-ups will always make the church or group look worse. It is better to be criticized while repenting of sin than to protect one’s reputation while lying (Proverbs 16:8; 28:6\). Never should we allow sin to continue and victims to suffer. Cover\-ups erode trust in everything an organization says. Abuse involves a violation of trust; a cover\-up only magnifies that violation and worsens the [scandal](evangelical-Christian-scandals.html). After a cover\-up of abuse is discovered, whatever moral statements the person, church, or organization makes are rightly seen as hypocritical, even if they are biblically correct. It would be foolish to assume leaders who enabled or hid abuse in a church should be trusted to suddenly “do the right thing” after they have been caught. A good way to prevent cover\-ups is to establish a clear sense of accountability. This applies to individuals and to organizations. Transparency and integrity are important standards to uphold to prevent abuse from happening in the first place (2 Corinthians 8:20–22\). Nothing enables abuse within the church more than leaders who sense they are not truly accountable. The Bible holds leaders to high standards (1 Timothy 3:1–13; James 3:1\), and they are to be called to account if they fail (see Galatians 2:11–13; Proverbs 27:5\). Believers are to carefully compare all things—including the words and actions of leaders—to God’s truth, regardless of who those leaders are (Proverbs 18:17; Acts 17:11; 1 John 4:1; Ephesians 5:10; 1 Thessalonians 2:4; 5:21\). If abuse does happen, the only acceptable remedy is truthful humility. Care for the victim is paramount—far more important than preserving the reputation of the abuser. Ideally, victims of abuse should feel empowered to speak up. This needs to be part of a church’s fundamental culture. Those guilty of abuse, whoever they are, should be confronted. In a church situation, they should undergo proper church discipline (Matthew 18:15–20\); in all situations, they should also be referred to the proper legal authorities (Romans 13:1–5\). Care and restitution for victims must be important parts of the process. Abuse is a clear violation of God’s will. Both abuse and cover\-ups are twisted opposites of God’s command for Christians to be known for their love toward others (John 13:35\). There is nothing loving about disguising sin or failing to address it with integrity.
Who is the wicked one (1 John 5:19)?	Answer In the [apostle John’s](life-John-Apostle.html) first letter, John discusses a number of characters. Of course, he talks about God and about believers—especially referring to them as brethren, little children, children, young men, and fathers. But John also makes repeated mention of the evil one or the wicked one (1 John 5:19\). John explains that the young men he was writing to have overcome the wicked one (1 John 2:13–14\). John observes that Cain was “of the evil one” or the wicked one (1 John 3:12\). John encourages his readers by explaining that those who are born of God are not touched by the wicked one (1 John 5:18\), and he reminds them that this world is “in” the wicked one; that is, the world is in the power of the wicked one or under his control (1 John 5:19\). Still, with all these cautions, John doesn’t directly identify the wicked one in his first letter. He writes as if his readers are already familiar with the identity of this wicked one. In [John’s Gospel](Gospel-of-John.html), John recorded a prayer of Jesus in which He asks the Father to protect His disciples from the evil one, or the wicked one (John 17:15\). Matthew also recorded Jesus as explaining that the wicked one snatches away the word of the kingdom (Matthew 13:19\) and that those who choke the growth of the sons of the kingdom are the sons of the wicked one (Matthew 13:38\). Paul adds that the wicked one attacks believers with flaming arrows (Ephesians 6:16\), that the Lord will strengthen and protect His believers from the wicked one (2 Thessalonians 3:3\), and that the flaming arrows of the wicked one can be extinguished by the shield of faith (Ephesians 6:16\). While it may be curious that in these contexts the wicked one is not directly named, it seems clear that this is indeed Satan. Note Paul’s description of believers being rescued from the domain of darkness and transferred to the kingdom of Christ (Colossians 1:13\). Because of that transfer, believers should be focused not on the things of earth but on the things above where Christ is (Colossians 3:1–4\). This world is still part of the domain of darkness, and it is governed by a prince (Ephesians 2:2\) who is an enemy of believers. In Paul’s defense of the gospel before King Agrippa, he recounted his conversion, saying that Jesus had sent Paul to Jews and Gentiles “to open their eyes so that they may turn from darkness to light and from the dominion of Satan to God” (Acts 26:18\). Further, in Revelation 12:11 John again records that “the brethren” overcame the accuser—specifically identified as Satan (Revelation 12:9\). This corresponds with 1 John 2:13–14, which says that believers have overcome the wicked one. The one believing in Jesus overcomes the world (1 John 5:4–5\), because Jesus has overcome (Revelation 5:5\). Based on these contrasts of light and darkness and God’s kingdom and Satan’s dominion; and based on Jesus’ overcoming and His believers’ overcoming of Satan, it is evident that the wicked one is another title for [Satan](who-Satan.html).
What is the significance of the white garments in Revelation 3:18?	Answer Being commissioned directly by Jesus, the [apostle John](life-John-Apostle.html) writes to [seven churches](seven-churches-Revelation.html) in Asia Minor (Revelation 1:11\). The seventh of those churches is Laodicea, and the message to that church is troubling. The churches in Ephesus (Revelation 2:1–7\), Pergamum (Revelation 2:12–17\), Thyatira (Revelation 2:18–29\), and Sardis (Revelation 3:1–6\) all had deficiencies they needed to resolve. Smyrna (Revelation 2:8–11\) and Philadelphia (Revelation 3:7–13\) were only commended and encouraged. Laodicea (Revelation 3:14–22\), on the other hand, was warned that their situation was dire, and, among other things, they were told to buy white garments from Jesus (Revelation 3:18\). The deeds of the Laodiceans were [lukewarm](Jesus-lukewarm-faith.html)—neither hot nor cold, and because of this Jesus was disgusted with them (Revelation 3:15–16\). They were prideful, thinking they were rich, but He says that in fact they were wretched, miserable, poor, blind, and naked (Revelation 3:17\). Contrast this with the church at Smyrna who, even though they were in poverty, are described as rich (Revelation 2:9\). To remedy the Laodiceans’ condition, Jesus advises them to buy from Him refined gold in order to become rich, white garments for clothing so they would not be naked and ashamed, and eye salve so that they would be able to see (Revelation 3:18\). Because of the sorry state of affairs in [Laodicea](church-in-Laodicea.html), some have assumed this to be a false church. But Jesus characterizes them as “the church in Laodicea” (Revelation 3:14\), and there are no references in the New Testament to any such thing as a false church, so there is no biblical precedent for a group that is called “the church” to not actually be part of the church. Also, God never requires that people “buy” salvation or anything related to salvation—it is always by grace through faith (e.g., Genesis 15:6; Habakkuk 2:4; Ephesians 2:8–9\). The metaphor Jesus uses—that He would spit them out of His mouth (Revelation 3:16\)—speaks to the level of disgust Jesus has with them, not to any impending loss of position in Christ or loss of personal salvation of the members there. Still, it is a serious matter that Jesus exhorts the Laodiceans to buy gold, white garments, and eye salve. There is nothing else mentioned of the eye salve, other than in this context. It was apparent that the Laodiceans needed to be able to see from God’s perspective rather than their own, as they did not prioritize what God prioritized. They needed to be able to see the value of His gold and His white garments. Peter characterizes the proof of believers’ faith as more precious than gold tested by fire (1 Peter 1:7\). That proof is faith put into action. The action isn’t the faith itself, but it demonstrates the faith. Peter encourages his readers that, even though they were encountering trials and distress, they loved Jesus and believed in Him, and they could rejoice greatly (1 Peter 1:8\). In Revelation 3, Jesus prescribes a transaction wherein the Laodicean believers would trade Him something for that gold—perhaps the cost was similar to what Paul prescribed in Romans 12:1 when he challenged believers to present their bodies as a living and holy sacrifice acceptable to God. That was their reasonable service of worship. Jesus also prescribes that the Laodiceans should purchase white garments to clothe the shame of their nakedness. White garments are prominent in Revelation, and they are illustrative of an important idea. Earlier, in the letter to Sardis, Jesus commended a few there who had white garments (Revelation 3:4\), and He added that those who overcome will be clothed in white garments (Revelation 3:5\). Later, we see that the twenty\-four elders around the throne are clothed in white garments (Revelation 4:4\). At the end of the tribulation, when the armies in heaven—including believers from all the previous eras—come to earth with Jesus, they are clothed in white and clean linen (Revelation 19:14\). The bride of Christ is clothed in fine, bright, clean linen, and that linen is described as “the righteous acts of the saints” (Revelation 19:8\). If the Laodiceans were to “buy” righteous acts from Jesus, then it would seem a similar prescription to buying gold refined with fire. The Laodiceans should trade in their own selfish pursuits, giving themselves to God in order to gain not positional righteousness (they already had that) but righteous deeds, for which there would be great reward.
What does it mean to test everything (1 Thessalonians 5:21)?	Answer As Paul concludes his [first letter to the Thessalonians](Book-of-1-Thessalonians.html), he offers some varied ethical instructions including that his readers should test everything (1 Thessalonians 5:21\) and hold to what is good. While this certainly stands on its own as an important principle, it seems that Paul had something more particular in mind, as those words immediately follow his instruction not to despise prophetic utterances (1 Thessalonians 5:20\). John adds some helpful information as he likewise encourages his readers not to believe every spirit but to test them to see whether they are from God, because many false prophets had gone out into the world (1 John 4:1\). Paul writes to the Thessalonians around AD 51, and at that time God was using the gift of prophecy to communicate His Word until His revelation would be completed by the apostles. In 1 Corinthians 13:10, Paul indicates that there would be a conclusion to these revelatory gifts, as, when the complete comes (to telion), the partial would be done away. Peter adds that God moved particular men and they spoke from God (2 Peter 1:20–21\). While not all agree that 1 Corinthians 13:10 is referring to the completion of God’s revealed Word to humanity, many would agree that at least Paul is referring to a time when God would no longer use special giftings to communicate His Word. When Paul writes in the mid\-first century, and John after him a couple of decades later, it is evident that those revelatory gifts are still in play, as both Paul and John caution their readers to test everything (1 Thessalonians 5:21\). Particularly, believers were to test prophecies and spirits of prophecy (1 John 4:1\) to see whether the message and the messenger were indeed from God. The first century required a unique kind of discernment, because God’s revealed Word (the Bible) was not completed until nearly the end of the first century, when John penned the book of Revelation between AD 85 and 95\. Even though believers now can read the Bible and have confidence that they are reading God’s completed Word, there is still need for discernment, and Paul’s instruction to test everything (1 Thessalonians 5:21\) is still pertinent today. There are still many alleged applications of Scripture that need to be examined and tested to see if they arise from the Author’s intended meaning or if they are contrivances of those who are not handling the Bible well. There are also many who claim to speak for God today. One must test these claims in light of the Scriptures. Paul and John gave significant attention to guarding and protecting believers from false teaching, as they knew of the existence of influential counterfeits and [false teachers](false-teachers.html). Paul warns Timothy to be on guard against falsehood (1 Timothy 6:20; 2 Timothy 4:15\). John warns his readers to be on guard against idols (1 John 5:21\). Peter adds that believers should be on guard so they are not carried away by error (2 Peter 3:17\). Testing everything and holding fast to what is good (1 Thessalonians 5:21\) remains an important discipline for every believer, in all eras.
Why hasn’t Jesus returned yet?	Answer Before Jesus left this earth, He said He would return. During His [Olivet Discourse](Olivet-discourse.html), the Lord told His disciples that everyone one day would “see the Son of Man coming on the clouds of heaven, with power and great glory” (Matthew 24:30\). The night of His arrest, Jesus promised, “I will come back and take you to be with me that you also may be where I am” (John 14:3\). And as He stood trial before the high priest, Jesus said, “You will see the Son of Man sitting at the right hand of the Mighty One and coming on the clouds of heaven” (Mark 14:62\). We have the promises, but we are still waiting. Jesus has not returned yet. There is also an assurance from the angels that Jesus would return some day. After Jesus [ascended into heaven](ascension-Jesus-Christ.html), as His disciples were still gazing up into the sky, two angels comforted the disciples with these words: “This same Jesus, who has been taken from you into heaven, will come back in the same way you have seen him go into heaven” (Acts 1:11\). Later, John sees a vision of Jesus Christ telling him, “Look, I am coming soon!” (Revelation 22:7\). Still, Jesus has not returned. Where is He, and what’s taking Him so long? As groundwork for the answer, we should remember that God has not revealed the timing of His Son’s return to any man, or to any angel for that matter (Matthew 24:36\). Jesus is coming, and we need to be ready (Matthew 24:42, 44\), but we leave the timing of His return up to God. Then, we should keep in mind the following: God is patient with sinners. Peter exhorts those who were doubting the Lord’s return with these words: “Do not forget this one thing, dear friends: With the Lord a day is like a thousand years, and a thousand years are like a day. The Lord is not slow in keeping his promise, as some understand slowness. Instead he is patient with you, not wanting anyone to perish, but everyone to come to repentance” (2 Peter 3:8–9\). The next event in God’s prophetic plan is the [rapture of the church](rapture-of-the-church.html). We see the rapture as an event distinct from the [second coming of Christ](second-coming-Jesus-Christ.html). Paul reveals a few details about the rapture: “The Lord himself will come down from heaven, with a loud command, with the voice of the archangel and with the trumpet call of God, and the dead in Christ will rise first. After that, we who are still alive and are left will be caught up together with them in the clouds to meet the Lord in the air. And so we will be with the Lord forever” (1 Thessalonians 4:16–17\). The rapture is imminent—no prophesied event stands between now and the rapture (see 1 Peter 1:20; 1 Corinthians 10:11; Hebrews 1:2\). In contrast, the second coming will happen only after “all” the events of Matthew 24 have occurred (Matthew 24:33\). Jesus’ statements that He was coming “soon” should be properly understood. The Greek word tachu, which is translated “soon” or “quickly” in Revelation 22:20, can also mean “without unnecessary delay” or “suddenly.” It does not have to mean “immediately.” Jesus’ meaning seems to be that, once end\-times events have been set in motion, things will move quickly, without any unnecessary delay. The plagues of Revelation will follow one right after another, and at the end Jesus will come “suddenly.” We should live in the expectancy that the rapture could occur at any moment. The Lord wants every generation to have the conscious awareness that He may suddenly appear. For the believer, the return of the Lord is the “[blessed hope](blessed-hope.html)” (Titus 2:13\). Jesus has promised that He will come back for us, and that promise is enough. We trust in Him and rest in God’s perfect timing.
What does it mean to put on love (Colossians 3:14)?	Answer In Paul’s [letter to the Colossians](Book-of-Colossians.html), Paul celebrates the new life believers have in Christ, and he challenges believers to live according to that newness of life, especially encouraging them to “put on love” (Colossians 3:14\). Paul reminds the Colossians of the supremacy of Jesus (Colossians 1:13–20\) and of the believer’s new life in and through Jesus. The believer has died (Colossians 2:20\) and been buried with Christ (Colossians 2:12\). Jesus is the source of the believer’s new life, and Paul exhorts those who have believed in Jesus and thus received this new life to walk in Him in the same way they received Him—in faith (Colossians 2:6–7\). [By faith](justification-by-faith.html) we have been saved, and by faith we are built up in Christ. Not only have we died with and been buried with Christ, but we have also been raised with Him (Colossians 3:1\). Paul emphasizes that, if we have been raised with Christ, we should be focused on Christ. We ought to keep seeking the things above, where Christ is, and have our minds set on those things, because our lives are in Christ (Colossians 3:1–2\). Based on these remarkable facts—that the believer has died, been buried, and been raised with Christ to a new life—Paul encourages believers to an ethic that reflects that newness, epitomized by putting on love (Colossians 3:14\). Believers have new life in Christ, and the glory of that new life will one day be revealed when He is revealed (Colossians 3:3–4\). Until then, we ought to consider our bodies as dead to the things of the old life and focus on the things of Christ instead (Colossians 3:5\). The believer should put aside the idolatries that characterized the old life (Colossians 3:6–7\). We should put aside the old sinful, destructive ways, including poor attitudes and improper speech, because our old selves have been laid aside (Colossians 3:8–9\). In short, it makes no sense for believers who have died to sinfulness to live in sinful ways. Because we have put on the new self, receiving new life in Christ by belief in Christ, we are being renewed—we are being transformed and are growing (Colossians 3:10–11\). As part of this new life, believers ought to put on various characteristics, including love. In the same way we might put on clothes, believers should actively and attentively put on (from the Greek enduo) certain characteristics and attitudes toward one another, including compassion, kindness, humility, gentleness, patience (Colossians 3:12\), and bearing with and forgiving one another (Colossians 3:13\). But, “over all these virtues,” Paul says, “put on love” (Colossians 3:14\). This is the perfect bond of unity. Believers have all been given new life in the same Lord, which makes them a brotherhood, and they should demonstrate Christ’s love toward each other. These new expectations may sound incredibly difficult, if not impossible, but Paul reminds his readers that, if they are keeping their priorities straight—being focused on fellowship with Christ—then putting on love is not too difficult. Believers ought to let the peace of Christ rule in their hearts with thankfulness (Colossians 3:15\) and let His Word richly dwell within them—being at home in them (Colossians 3:16\). If we are focused on these things—the things above—then we can do all in the name of the Lord Jesus (Colossians 3:17\), including putting on love toward each other.
What is the mystery of Christ in Colossians 4:3?	Answer Near the close of Paul’s letter to the Colossians, he makes a personal plea that his readers will pray for him and Timothy as they continue to preach and teach in various cities: “And pray for us, too, that God may open a door for our message, so that we may proclaim the mystery of Christ, for which I am in chains“ (Colossians 4:3\). The term mystery (musterion) typically refers to something not previously revealed. Earlier in the letter, Paul referred to the Word of God (ton logon tou theou) as the mystery that had been hidden from the ages and generations but has now been revealed (Colossians 1:25–26\). Paul adds that the mystery had been revealed not only to the Jews but also to the Gentiles. That mystery, Paul says, is “Christ in you—the hope of glory” (Colossians 1:27\). A bit further into the context, Paul refers to God’s mystery as Christ Himself (Colossians 2:2\). Throughout his letter to the Colossians, Paul identifies the mystery as Christ and His relationship to believers being revealed in a way not previously communicated. The identity of the Christ had not been revealed in any detail in the Hebrew Scriptures (the Old Testament), though there were, of course, many prophecies anticipating His earthly ministry. From the various theophanies (appearances of God in physical form) in the Hebrew Scriptures, it is evident that the one called Yahweh would later come to earth as a man—Jesus. Recall Jesus’ claim in John 8:56–58 that He had preceded Abraham. This Yahweh—the preincarnate Christ—had always existed, but at the right time in God’s plan, this Messiah came to earth, [born of a virgin](virgin-birth.html). The mystery that is Christ, who had been previously unrevealed, was now clearly manifested in the sight of all. Further, this One not only existed, but He came to earth to express His love by His sacrifice (see John 3:16; Philippians 2:1–11\), to have a brotherly kind of relationship (Romans 8:29\), and to be intimately known by those who have believed in Him (John 17:3\). As Ephesians is a similar letter written by Paul around the same time, it is helpful to consider Paul’s use of the word mystery in that context as well. He mentions “the mystery“ in Ephesians 1:9, 3:3, and 3:9, but he doesn’t offer any definition in those verses. However, in Ephesians 3:4 Paul refers to the “mystery of Christ,” which he identifies in Ephesians 3:6: “This mystery is that through the gospel the Gentiles are heirs together with Israel, members together of one body, and sharers together in the promise in Christ Jesus.“ In Colossians 4:3 Paul adds that the mystery of Christ was a cause of his own imprisonment (cf. Ephesians 6:19–20\). While Paul uses the term mystery on a number of occasions in his other letters, the reference isn’t always to the mystery of Christ and His relationship with people, as it seems to be in Colossians and Ephesians. Paul recognizes that he is stewarding the mysteries (plural) of God (1 Corinthians 4:1\). In Romans 11:25 the mystery is that there would be a partial hardening of Israel. In 1 Corinthians 15:51, the resurrection—and the rapture, more specifically—is referred to as a mystery. There is even a mystery of lawlessness (2 Thessalonians 2:7\). While Paul stewards and communicates several of God’s mysteries, he speaks of none in such detail and repetition as he does the mystery of Christ (Colossians 4:3\). What a joy to know that Jesus loves us and that His grace toward us was part of God’s plan from the very beginning.
What does it mean that Jesus’ feet were like burnished bronze (Revelation 1:15)?	Answer In Revelation 1, John describes the person who was speaking to him and who commissioned him to write down what he saw. One of the descriptions John wrote of this person was that His feet were like fine brass “as if they burned in a furnace” (Revelation 1:15, KJV) or, in the NIV, “his feet were like bronze glowing in a furnace.” For this and many other reasons evident in John’s description, this was an unusual person. John describes the person he heard as like a son of man (Revelation 1:13\), so He at least appeared to be human. He was clothed in a long robe that reached down to His feet and had a golden sash across His chest (Revelation 1:13\). Notice that, when John describes what this person was wearing, he doesn’t use the literary device of simile (describing something by likening it to something similar). Rather, he simply describes what he sees. But when describing the person Himself, John has to use the word like because he is describing an incredible person who has incredible traits. This person’s head and his hair were [white like wool](Jesus-hair-like-wool.html) or snow (Revelation 1:14\)—they were very bright and pure white. His eyes were like flaming fire (Revelation 1:14\). His feet were like fine brass burned in a furnace, and His voice like the sound of many waters (Revelation 1:15\). In His right hand He held seven stars (asteras), and from His mouth came a sharp, double\-edged sword, and His face was very bright, like the sun (Revelation 1:16\). This person that John is describing is Jesus. He calls Himself the first and the last, connecting His identity to Isaiah 48:12, where He refers to Himself as the one who named Israel (which the preincarnate Christ did in Genesis 32:28–30\), as Yahweh (the Lord) the Redeemer (Isaiah 48:17\). This One also refers to Himself as the eternal, living One who was dead and as the one who has the keys of death and Hades (Revelation 1:18\). In Revelation 2:18 He describes Himself as “the Son of God who has eyes like a flame of fire and His feet are like burnished bronze.” These descriptions are not merely coincidental; they help confirm the identity of this One as the first and the last—this is not a new character introduced to the story at this late juncture, rather He is—as He claimed—the eternal One. Many of the descriptions John records are directly related to accounts and prophecies from the Hebrew Scriptures, as is the description of His feet as like fine brass burning in a furnace (Revelation 1:15\). In Daniel 10, Daniel records an appearance of this One to him personally. Daniel describes this One as a certain man dressed in linen with a gold belt (Daniel 10:5\). His face was bright like lightning, and His eyes like flaming torches, and His arms and feet gleamed like polished bronze, and the sound of His words was like a roaring (Daniel 10:6\). The parallels between John’s description of Jesus and Daniel’s description of the “certain man” are virtually identical. That Jesus identifies Himself with some of those descriptions also makes evident that He wanted to be recognized as the one whom Daniel saw. He was the Revealer in Daniel’s day, and the Revealer in John’s as well. This is the same Revealer, the One who proclaimed that He would come suddenly and promised blessing for those who would heed the words of the prophecy of the book that John was told to write (Revelation 22:7\). The fact that the feet of Christ appeared to John as if they were white\-hot, burning metal points to the glory of the risen Lord. The feet like fine brass as if burning in a furnace may speak of the work of Christ, as [our High Priest](Jesus-High-Priest.html), ministering on our behalf in the heavenly temple. Or the vision could speak of Christ’s victory over His enemies: in holy judgment, the Lord will trample His enemies in the “great winepress of God’s wrath” (Revelation 14:19–20\), and “He must reign until he has put all his enemies under his feet” (1 Corinthians 15:25\).
Why is it a fearful thing to fall into the hands of the living God (Hebrews 10:31)?	Answer The writer of the [letter to the Hebrews](Book-of-Hebrews.html) writes to Jewish believers, in particular, to challenge them to regard highly Jesus the Christ and to continually focus on Him in faith. Throughout the letter, the writer offers warnings to help them understand the seriousness of the failure to focus on Christ (Hebrews 2:1–3a; 3:12–14; 4:1–11; 6:1–8; 10:19–31; 12:14–17; 12:25–29; and 13:4–6\). In Hebrews 10:31—at the conclusion of one of those warnings—the writer reminds believers that it is a fearful thing to fall into the hands of the living God (Hebrews 10:31\). In Hebrews 10:19–25 the author provides important content that believers should be attentive to. Because those who have believed in Jesus have been cleansed by Him, they can confidently approach Him and hold fast to the hope He provides (Hebrews 10:19–23\). Because of the finality of His work and the certainty we can have in Him, we should be encouraging each other to love and good deeds and making effort to be together as believers (Hebrews 10:24–25\). It might seem strange that, in a section focused on building the confidence of the believer as to his eternal destiny and the certainty of his redemption in Christ, the writer would remark that it is a fearful thing to fall into the hands of the living God (Hebrews 10:31\). The writer explains that, if we continue to sin willfully after receiving the knowledge of the truth, there is no longer a sacrifice for sins (Hebrews 10:26\)—in other words, there is no additional sacrifice that can be made. Jesus’ sacrifice was once for all and sufficient (Hebrews 10:19–23\). The believer should have confidence in that. But if there is continual, willful sin, then the believer’s confidence can be shaken. It is appointed that after death there is a judgment (Hebrews 9:27\), and willful sin makes looking forward to that judgment fearful rather than joyful. Consider, for example, the description of this [judgment](judgment-seat-Christ.html) in 1 Corinthians 3:10–15\. There is a testing of the believer’s works by fire, and if the works are burned up, even the believer suffers loss—although he does not lose salvation (1 Corinthians 3:15\). So the willfully sinning believer looks forward to that judgment with fear rather than with the confidence that he should have (Hebrews 10:27\). The writer illustrates the seriousness of such a sinful walk by reminding readers of the consequences of this kind of sin under the Mosaic Law—death (Hebrews 10:28\). If the person under the Mosaic Law was judged so severely, how much more penalty would a person deserve who has trampled the blood of Christ and insulted the Spirit of Grace (Hebrews 10:29\)? Yet, it is important to note that the writer does not say the believer will die or lose salvation; he simply questions what the believer would deserve. God is the judge, and vengeance belongs to Him (Hebrews 10:31\). Indeed, it is a fearful thing to fall into the hands of the living God (Hebrews 10:31\). Because of God’s character, He won’t ignore sin—and there is judgment even for believers, even though that judgment is not about salvation, but about rewards (or lack thereof). The writer of Hebrews challenges believers not to throw away their confidence, because there is great reward (Hebrews 10:35\). A clear conscience before God allows one to look forward to the day of judgment with confidence, whereas a believer with willful sin gives up that confidence—even though his position is secure, that future judgment day approaches, and it is a fearful thing to fall into the hands of the living God (Hebrews 10:31\). Because we cannot shrink back to destruction after being declared righteous by God (Hebrews 10:39\), we ought not to continue in sin because God will deal with it, and that inspires fear and not the confidence that we are designed to have as believers. Please note, this article takes the position that the warning passages in the book of Hebrews are written to born\-again believers. For another view, see our articles on the [warning passages](warning-passages.html), [Hebrews 6](Hebrews-6.html), and [Hebrews 10](Hebrews-10-26.html).
What does it mean that we were created for good works (Ephesians 2:10)?	Answer In Ephesians 1—3 Paul explains the new position of the believer (as being in Christ) and the implications of that position. In the second half of the letter (Ephesians 4—6\), Paul challenges believers to walk in a manner [worthy of that calling](walk-worthy.html). One key pivot point between position and practice is the reality that we were created “for good works” (Ephesians 2:10, ESV). In Ephesians 1, Paul explains how each Person of the Trinity has worked to achieve our new position in Christ: the Father predestines (Ephesians 1:4\), the Son redeems through His blood (Ephesians 1:7\), and the Holy Spirit seals (Ephesians 1:13–14\). He then prays that believers will understand the amazing blessing that God has provided for them (Ephesians 1:15–23\). In their previous lost state, people walked according to their fallen nature, which was sinful (Ephesians 2:1–3\). Paul offers quite a contrast when he explains that, in our new position, we were created for good works (Ephesians 2:10\). Paul explains how people moved from the state of being lost, of being by nature children of wrath, and of being dead in trespasses and sins to this new, lofty position in Christ. By God’s mercy and love (Ephesians 2:4\), He made us alive in Christ even when we were still dead in our sins (Ephesians 2:5\). In other words, we did not earn it. We were not able to demonstrate any righteousness or provide any merit—God accomplished this through His grace and mercy. We were raised up to be with Christ and have a new position of citizenship with Christ in heaven (Ephesians 2:6\). God did all this for His own glory (or the demonstration of His character, Ephesians 2:7\). How God accomplished our salvation is perhaps beyond our comprehension, but Paul provides a simple formula to help us understand what God did: by God’s grace (undeserved kindness) we have been saved (delivered from lostness and given His righteousness). This is His gift, and not something we have earned (Ephesians 2:8\). Paul reiterates that we did not earn it; otherwise, we would be glorified rather than God (Ephesians 2:9\). In giving us new life, God made us new as His workmanship, creating us in Christ Jesus [for good works](good-works-salvation.html) that He designed before this deliverance took place (Ephesians 2:10\). Remarkably, God created us for good works, not because of good works. We were not saved by our good works; rather, He saved us for good works. This is such a liberating and encouraging fact for believers. Good works are important in the life of the believer—they are what we are designed to do. But they are not the basis of our lives or the cause of our salvation. Because we have been made righteous and have new life, we can please God. As the author of Hebrews puts it, “Without faith it is impossible to please God” (Hebrews 11:6\)—yet that same author explains that believers can please God (Hebrews 13:16\). Paul tells the Thessalonians that they are pleasing God by their behavior (1 Thessalonians 4:1\), yet he reminds them to excel still more. God has created us as new creatures so that we might walk with Him and bear fruit (John 15:5; 17:3\). We are designed for good works—doing that which pleases God—rather than living according to our old lostness. It is important that believers fulfill God’s design, as we have been created for good works (Ephesians 2:10\).
What does it mean to boast in my weakness (2 Corinthians 12:9)?	Answer As part of an apologetic for his own [apostleship](what-is-an-apostle.html), Paul describes some of the incredible ways God had communicated with and used him, and he emphasizes that he would boast in his weakness (2 Corinthians 12:9\) rather than in his own strength or greatness. In this way, Paul affirms his apostleship but expresses that it is not for his own sake that he magnifies his ministry. Rather, he boasts in the strength of God. After describing some of the many remarkable events in his ministry (2 Corinthians 11:1–29\), Paul notes that he will boast in what pertains to his weakness (2 Corinthians 11:30\). His humility is not a false humility, as he could have had much to boast about. He considers some of his “visions and revelations of the Lord” (2 Corinthians 12:1\), noting that boasting is necessary but not profitable. As he is seeking to defend his apostleship from those who would question his authenticity, Paul recognizes he needs to mention these things. At the same time, he is not doing so in order to glorify himself. He recognizes the necessity of recounting these things, while emphasizing that he boasts in his weakness (2 Corinthians 12:9\), not in his strength. Paul recounts in the third person how “a man” (2 Corinthians 12:2\) was caught up into the third heaven, into paradise (2 Corinthians 12:2, 4\), and heard inexpressible things. Such a man could boast, as the experiences were certainly boast\-worthy (2 Corinthians 12:5\). Despite the incredible experience Paul had, he explains that he wants people to take his ministry at face value; he doesn’t want to have to defend it by citing his experiences (2 Corinthians 12:6\). Nonetheless, because he had been given great revelations—experiences that might cause one to boast—he was given a thorn in the flesh, a messenger of Satan, “to keep me from exalting myself” (2 Corinthians 12:7, NASB). While Paul offers no specifics about this [thorn](Paul-thorn-flesh.html), he adds that the severity was so great that he pleaded with God to remove it (2 Corinthians 12:8\). God replied, “My grace is sufficient for you, for power is perfected in weakness” (2 Corinthians 12:9, NASB). Because God’s power was demonstrated through Paul’s weakness, Paul is glad to boast of his weakness to show the power of Christ dwelling in him (2 Corinthians 12:9\). He can be content, recognizing that “when I am weak, then I am strong” (2 Corinthians 12:10\). Paul’s strength is found not in himself but in God, who shows Himself to be strong even in the midst of human weakness. Paul understands the principle that our strength is not in ourselves but in Christ. When we are weak, we are strong because of Him who works in us. Paul had to defend his apostleship, but he didn’t want to spotlight his own strength in doing so. Rather, he put the focus on the greatness of God. If people focused on Paul’s greatness, then Paul’s entire ministry would be misdirected. He was an apostle—a “sent one”—to testify of Jesus Christ. Like John the Baptist once said, “He must become greater; I must become less” (John 3:30\). Paul was following a similar strategy in recognizing the glory of God as the focus. Paul provides an excellent example to follow in demonstrating that, like Paul, we can boast in our weakness. When we appear strong, people focus on our strength, but when we are weak, God’s strength is evident. Paul boasts in his weakness, and we can boast in ours because, in our limitations, God is seen to be limitless.
What did God mean when He said, “I will not give my glory to another” in Isaiah 48:11?	Answer There are a number of passages in the Bible where God announces His purpose for what He is doing. Perhaps the most succinct of those references is Isaiah 48:11, where God declares that “for My own sake, for My own sake, I will do it; For how should My name be profaned? And I will not give My glory to another” (NKJV). Some have referred to this as God’s doxological purpose, or God’s purpose to demonstrate [His own glory](glory-of-God.html). It is evident that everything God does is for the demonstration or expression of His own glory. In Ephesians 1, for example, Paul explains why God provides salvation: the Father predestines, the Son redeems, and the Spirit seals, all for the praise of His glory and the glory of His grace (Ephesians 1:6, 12, 14\). David explains that God created the heavens as a declaration of His glory (Psalm 19:1\). God is glorified by the salvation of Israel (Isaiah 60:21\) and by the mercy He has shown to the Gentiles (Romans 15:9\). Jesus glorified the Father (John 17:4\), the Father glorified Jesus (John 17:5\), and the Spirit glorifies the Son as well (John 16:14\). God is glorified when Jesus’ disciples bear much fruit (John 15:8\). The beasts of the field glorify God (Isaiah 43:20\). God will glorify Himself in the culmination of all things (Ezekiel 39:13\). One day Jesus will return and be glorified among the people (2 Thessalonians 1:10\). Ultimately, because God has bought us, we are to glorify God with our bodies (1 Corinthians 6:20\). In all these ways (and many more), God will be glorified, and He said, “I will not give my glory to another” (Isaiah 48:11\). God’s glory—His magnitude or worthiness—is great, and it belongs to Him. He expresses His muchness (to borrow a term from Lewis Carroll’s Alice in Wonderland) in His handiwork, and because these things are the expression of His own character, the praise and glory are due Him. Any of His created beings that seek to praise themselves are seeking to steal from God what is rightfully His. This is why God opposes the proud and gives grace to the humble (James 4:6; 1 Peter 5:5\)—because God has said, “I will not give my glory to another” (Isaiah 48:11\). God will not allow another to take credit for His character or handiwork. In similar fashion, the work of a renowned artist is recognizable as the work of that artist, and attempts to copy that work are considered forgeries. Just as we acknowledge copyrights or the ownership of one’s intellectual property, we must acknowledge that God is the sovereign [Creator](Creator-God.html) and Owner of everything. His revealed purpose is the demonstration of His own character and magnitude (glory). Because God has said, “My glory I will not give to another,” human responsibility includes walking humbly before our God (Micah 6:8\). This is why Solomon refers to the fear of the Lord as the beginning of wisdom (Proverbs 1:7\)—we need the proper perspective of God, recognizing He is the fearsome Creator who has communicated graciously with His creation. Then we can begin to understand His design and purpose in our own lives, and we can understand what He desires from us. If we begin by exalting the Lord and recognizing our relative lowliness, we can begin to see from His perspective as He has revealed it to us in Scripture, and we can avoid the error of trying to take for ourselves that which belongs only to Him. He has said, “I will not give my glory to another” (Isaiah 48:11\).
Why is a living dog better than a dead lion (Ecclesiastes 9:4)?	Answer In Ecclesiastes 9:1–10, Solomon considers the unavoidable reality of death for every person. All people share this same destiny. Ultimately, our lives and the appointed day we will die are in God’s hands (verses 1–3, see also Hebrews 9:27; Job 14:5\); therefore, we must appreciate life and make the most of it while we still have breath. Solomon observes, “But he who is joined with all the living has hope, for a living dog is better than a dead lion” (Ecclesiastes 9:4, ESV). The key to grasping the meaning of certain Bible verses is understanding their cultural context, as in the case of Ecclesiastes 9:4\. In ancient times, dogs were not cute and cuddly pets. Instead, they were looked down on with contempt and considered unclean, revolting scavengers (Exodus 22:31; 1 Kings 14:11; 21:19, 23; Jeremiah 15:3; Psalm 22:16\). Conversely, lions were esteemed as regal, valiant, powerful hunters (Genesis 49:9; 2 Samuel 17:10; Proverbs 28:1; 30:30\). Lions were the “king of beasts” who ruled and roared at the top of the food chain, while dogs crouched and groveled at the bottom. The basic idea of a living dog is better than a dead lion is that “as long as there is life, there is hope.” Solomon used these two animals as symbols for two types of people—the lowly and the mighty. From an ancient\-world point of view, a living dog held no authority or status but at least had the distinct advantage of life. A deceased lion represented someone who may have once been formidable and influential but was now helpless and hopeless in death. In Solomon’s reasoning, it was better to be alive and powerless (yet still with hope) than dead, even if once mighty and respected. Since everyone dies in the end, it’s futile and foolish to spend our days in meaningless pursuit of things like power, fortune, and notoriety. Death diminishes the majestic lion to a position below that of the living dog, to a state of nothingness (Ecclesiastes 9:5\). We are better off taking advantage of the time we have left to evaluate our existence and reflect on our own mortality. Hope for the living begins with an awareness of [life’s brevity](life-is-a-vapor.html). A wise person will ponder the real purpose of life while he or she still can. Earlier, in Ecclesiastes 7:2, Solomon stated, “It is better to go to a house of mourning than to go to a house of feasting, for death is the destiny of everyone; the living should take this to heart.” When we face the reality of death, a natural consequence of attending a funeral, we are forced to contemplate our destiny. Thus, seasons of grief and mourning serve a valuable purpose—they remind us to seize the day, to make the most of our lives while we still have breath and hope (Psalm 39:4–7\). No such possibility exists for the dead. God gives us one life—one priceless opportunity to know Him and receive His gift of salvation (Isaiah 55:6; 2 Corinthians 6:2\). If we never think about death and our eternal fate, we will likely miss the chance to spend eternity with Him. A living dog is better than a dead lion because, for the lion, hope is dead. His once regal standing is worthless in death. But the living dog still has hope. The living human can still come to know Jesus Christ as Lord and Savior and experience the hope of eternal life with God. As Christians, we are “born again to a [living hope](living-hope.html) through the resurrection of Jesus Christ from the dead, to an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you, who by God’s power are being guarded through faith for a salvation ready to be revealed in the last time” (1 Peter 1:3–5, ESV). The believer’s hope is “an anchor for the soul, firm and sure,” never to be destroyed by death (Hebrews 6:13–20\).
Why is our reward in heaven great if we are persecuted and reviled (Matthew 5:12)?	Answer The primary audience for Christ’s Sermon on the Mount (Matthew 5:1—7:29\) was the twelve disciples. Others came and listened, but the Lord’s principal intent was to teach His closest followers—the twelve men who were set apart for leadership in God’s kingdom (see Matthew 19:28; Revelation 21:14\). These apostles would be the ones to experience the fiercest persecution. To address this concern, Jesus concluded His opening [Beatitudes](beatitudes.html) with this wonderful assurance: “Blessed are you when others revile you and persecute you and utter all kinds of evil against you falsely on my account. Rejoice and be glad, for your reward is great in heaven, for so they persecuted the prophets who were before you” (Matthew 5:11–12, ESV). The disciples were about to undergo unprecedented [persecution](Christian-persecution.html) under the cruel Roman Empire. Indeed, throughout history, faithful followers of Christ have faced intense oppression and persecution (2 Timothy 3:12; Philippians 1:29\). The Lord knew that His kingdom leaders and faithful servants would need to maintain an eternal perspective. The Beatitudes provide this hope—they assure us that, no matter how much suffering and hardship we endure for Christ’s sake, we can be confident that our reward in heaven will be great. Honor, blessing, and recompense in heaven are not promised simply as payment for injustices suffered in this life but specifically for “those who are persecuted because of righteousness” (Matthew 5:10\). God has a special prize set aside for believers who are insulted, mocked, punished, and treated unfairly because of their stand and testimony for Jesus Christ. These are Christians who eagerly practice kingdom righteousness and suffer for it. Such kingdom servants are like the prophets of the Old Testament who “were jeered at, and their backs were cut open with whips. Others were chained in prisons. Some died by stoning, some were sawed in half, and others were killed with the sword. Some went about wearing skins of sheep and goats, destitute and oppressed and mistreated. They were too good for this world, wandering over deserts and mountains, hiding in caves and holes in the ground” (Hebrews 11:32–38, NLT; cf. Hebrews 11:26; see also Acts 7:51–53; James 5:10\). For all who suffer abuses similar to those of the prophets of old, Jesus promises indescribable rewards in heaven. Jesus isn’t just encouraging His most loyal “movers and shakers” to endure persecution but to “rejoice and be glad” in it. Despite their temporal hardships, these servants possess the most distinguishing qualities of kingdom servants. They have the radical courage to let their “light shine before others, that they may see your good deeds and glorify your Father in heaven” (Matthew 5:16\). They are brave enough to endure suffering at the hands of their King’s enemies and still rejoice (see Acts 5:41; Romans 5:3, 2 Corinthians 12:10; Hebrews 10:34; James 1:2; 1 Peter 4:13\). In fact, they are willing to lose everything, even their very lives, to gain the kingdom of heaven (Revelation 12:11\). The apostle Paul’s lifestyle exemplified that of a kingdom servant. He considered everything of value in this temporal life as worthless compared to the “surpassing worth of knowing Christ Jesus my Lord, for whose sake I have lost all things. I consider them garbage, that I may gain Christ and be found in him, not having a righteousness of my own that comes from the law, but that which is through faith in Christ—the righteousness that comes from God on the basis of faith. I want to know Christ—yes, to know the power of his resurrection and participation in his sufferings, becoming like him in his death, and so, somehow, attaining to the resurrection from the dead” (Philippians 3:7–11\). As Christians, we should expect the world to hate us (Mark 13:13; 1 John 3:12\). But if we live as devoted kingdom servants, partaking in Christ’s suffering because of our identification with Jesus, our reward in heaven is great: “For our light and momentary troubles are achieving for us an eternal glory that far outweighs them all” (2 Corinthians 4:17\). The apostle Peter affirmed, “Dear friends, do not be surprised at the fiery ordeal that has come on you to test you, as though something strange were happening to you. But rejoice inasmuch as you participate in the sufferings of Christ, so that you may be overjoyed when his glory is revealed” (1 Peter 4:12–13\). Our present suffering is not even worth comparing with the glories of heaven (Romans 8:18\). The Bible is abundantly clear that God rewards our [faithfulness](Bible-faithfulness.html) to Him (Genesis 15:1; Ruth 2:12; Proverbs 13:13; Psalm 18:20; Luke 6:35; Colossians 3:24\). Jesus Himself promises the “victor’s crown” for those who suffer persecution (Revelation 2:10\). Our reward in heaven is great when our desire to live righteously is intense and determined—when our testimony for Christ shines so brightly that the enemies of God’s kingdom are driven to extinguish its brilliance.
How are we the firstfruits of His creatures (James 1:18)?	Answer In a wonderful presentation of God’s continuous, unchanging goodness, James says, “Every good and perfect gift is from above, coming down from the [Father of the heavenly lights](Father-of-lights.html), who does not change like shifting shadows. He chose to give us birth through the word of truth, that we might be a kind of firstfruits of all he created” (James 1:17–18\). James contrasts the [new birth](new-birth.html) that Christians experience with what is “given birth” in the previous verses. Desire gives birth to sin, and sin gives birth to death (James 1:15\). God, in contrast, gives birth to us—His redeemed, sanctified children. Sin brings forth death, but God brings forth life. And we are the “firstfruits of his creatures” (James 1:18, KJV). Being called “[firstfruits](firstfruits-offering.html)” sounds strange to our ears, but to the original readers of James’ epistle—Jewish believers—it was quite meaningful. James’ audience was familiar with the Feast of Firstfruits (see Leviticus 23:9–14\). On the third day after Passover, the people brought a sheaf of grain to the priest, who would wave it before the Lord. A burnt offering, a meal offering, and a drink offering were also required at that time. The firstfruits was an offering of gratitude, as the first part of the harvest belonged to God. How are believers considered “firstfruits”? A couple of ways: Firstfruits of salvation. The first\-century believers were the firstfruits of a spiritual harvest—they were the first to be saved and be part of the New Testament church. Of course, in calling these early believers the “firstfruits,” James implies that there would many, many more to come! Indeed, through the centuries, the gospel has circled the globe, and people have continued to be saved. One historian estimates that, at the end of the first century, there were not even ten thousand Christians in the world (Wilken, R., The First Thousand Years: A Global History of Christianity, Yale University Press, 2012, p. 65\). In 2015, according to the Pew Research Center, there were 2\.3 billion people in the world who identified as Christians (www.pewresearch.org/fact\-tank/2017/04/05/christians\-remain\-worlds\-largest\-religious\-group\-but\-they\-are\-declining\-in\-europe, accessed 6/7/22\). The harvest continues to grow. Firstfruits of the new creation. Believers are new creations in Christ (Ephesians 4:24\). When God saves us and gives us eternal life, He cancels out the curse of sin in our lives. That change in the believer is a bellwether of a bigger change coming, because God will one day cancel out the curse of sin on all of creation, restoring nature to its former glory: “The creation waits in eager expectation for the children of God to be revealed. For the creation was subjected to frustration, not by its own choice, but by the will of the one who subjected it, in hope that the creation itself will be liberated from its bondage to decay and brought into the freedom and glory of the children of God. We know that the whole creation has been groaning as in the pains of childbirth right up to the present time. Not only so, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for our adoption to sonship, the redemption of our bodies” (Romans 8:19–23\). In summary, the Father, who gives a continual stream of good gifts, began to do something completely new and wonderful through His Son and His Spirit. Namely, He gave birth to the church. The early church, although small in number and despised by the world, was the precursor to something much bigger: a worldwide “harvest” of people who follow the Lord and the beginning of God’s total restoration of the universe. In Revelation 21:5, Jesus says, “I am making everything new!” And He started with the firstfruits of the church.
What does the psalmist mean when he says, “I lift my eyes to the hills” (Psalm 121:1)?	Answer The [city of Jerusalem](city-of-Jerusalem.html)—the center of ancient Jewish worship—is perched high upon a hill. As worshipers traveled there for one of the three main yearly Jewish festivals, they traditionally sang “[Songs of Ascent](Songs-of-Ascent.html)” while climbing the road into the city. The Jewish priests may have sung these Songs of Ascent (also called Pilgrim Songs) as they ascended the temple steps in Jerusalem. One such psalm states, “I lift up my eyes to the hills. From where does my help come? My help comes from the Lord, who made heaven and earth” (Psalm 121:1–2, ESV). On his approach to Jerusalem, the pilgrim declared, “I lift my eyes to the hills,” the place where God dwells. Just as Isaiah saw the Lord “sitting on a throne, high and lifted up” (Isaiah 6:1, NKJV), the psalmist looked up to the mountains of Jerusalem and saw God the Creator of heaven and earth, seated on His heavenly throne in Mount Zion. Scripture frequently refers to the heights of Jerusalem as the holy “Mountain of the Lord” where God dwells (Zechariah 8:3; Isaiah 27:13\). One psalmist describes Jerusalem as “the city of our God, which sits on his holy mountain! It is high and magnificent; the whole earth rejoices to see it! Mount Zion, the holy mountain, is the city of the great King!” (Psalm 48:1–2, NLT). In Psalm 87:2, the same writer reports that God “loves the city of Jerusalem more than any other city in Israel.” “I lift my eyes to the hills” was the worshiper’s declaration of trust and dependence upon God for help. He was going to meet with the Lord and offer sacrifices of praise because the Lord his God, Creator of the universe, was his singular source of help. From the elevated place of His holy presence, God would grant assistance and deliverance: “I call out to the Lord, and he answers me from his holy mountain” (Psalm 3:4; see also Psalm 20:2; 134:3\). From His sacred dwelling place, the Lord would offer everlasting security: “As the mountains surround Jerusalem, so the Lord surrounds his people both now and forevermore” (Psalm 125:2\). In another song of ascent, the psalmist makes a similar pronouncement of trust and reliance on God for help: “To you I lift up my eyes, O you who are enthroned in the heavens! Behold, as the eyes of servants look to the hand of their master, as the eyes of a maidservant to the hand of her mistress, so our eyes look to the Lord our God, till he has mercy upon us” (Psalm 123:1–2, ESV). This time God is not perceived as dwelling in the hills of Jerusalem but enthroned in the heavens, and it is His mercy the psalmist seeks. Directing our eyes toward God symbolizes our complete trust and reliance on Him for help: “But my eyes are toward you, O God, my Lord; in you I seek refuge; leave me not defenseless!” (Psalm 141:8, ESV). “My eyes are always on the Lord, for he rescues me from the traps of my enemies,” acknowledged King David (Psalm 25:15, NLT). The writer of Hebrews taught us to stay the course and finish the race of the Christian life by “fixing our eyes on Jesus, the pioneer and perfecter of faith” (Hebrews 12:2\). Lifting our eyes toward God is a biblical image of prayer. As a great multitude of enemies came against [Jehoshaphat](King-Jehoshaphat.html), he prayed to the Lord, “We do not know what to do, but our eyes are on you” (2 Chronicles 20:12\). At his stoning, [Stephen](life-Stephen.html) prayed and “looked up to heaven and saw the glory of God, and Jesus standing at the right hand of God” (Acts 7:55\). Even Jesus Himself “lifted up his eyes to heaven” when He prayed to His Father (John 17:1\). When we say, “I lift my eyes to the hills,” we communicate a trust in God that can sustain us through every danger, hardship, and challenge along life’s journey until we are safely home in God’s eternal kingdom.
What does it mean to let love be without hypocrisy (Romans 12:9)?	Answer According to the apostle Paul, a distinguishing mark of true believers is to “let love be without hypocrisy” (Romans 12:9, NKJV) because [love](definition-of-love.html) and [hypocrisy](Bible-hypocrisy.html) are incompatible attitudes. The Greek word translated “without hypocrisy” (anypokritos) illustrates a love that is sincerely felt or expressed, not pretended. Christians are to demonstrate genuine love. “Don’t just pretend to love others. Really love them,” reads Romans 12:9 in the New Living Translation. In 1 Timothy 1:5, Paul urges all believers to “be filled with love that comes from a pure heart, a clear conscience, and genuine faith” (NLT). According to the apostle Peter, the believer’s call to holiness demands that they love each other deeply and earnestly: “You were cleansed from your sins when you obeyed the truth, so now you must show sincere love to each other as brothers and sisters. Love each other deeply with all your heart” (1 Peter 1:22, NLT). How can we let love be without hypocrisy in the daily practice of living in relationship with other believers? Sincere love is grounded in the character of God, whose very nature is love (1 John 4:8, 16\). We let our love be without hypocrisy when we love like He does—when we replicate God’s love as demonstrated in the life of His Son. God showed us how to live and love as He does in the person of Jesus Christ. Love without hypocrisy is [unconditional](unconditional-love.html). God loves us just the way we are. We didn’t have to clean up our act for Him to love us: “God showed his great love for us by sending Christ to die for us while we were still sinners” (Romans 5:8, NLT). He loved us first, even though we didn’t deserve His love (1 John 4:19; Ephesians 2:4–6\). To emulate God’s love, we must love people who are undeserving, unloving, and rebellious, just as we were when God first loved us. Since nothing can separate us from God’s love (Romans 8:38–39\), we ought not to let anything separate us from loving others (Romans 13:8\). Love without hypocrisy is sacrificial. “We know what real love is because Jesus gave up his life for us. So we also ought to give up our lives for our brothers and sisters” (1 John 3:16, NLT). Genuine love means wanting what is best for the ones we love. If we see a brother or sister in need, we do our best to meet that need. Love without hypocrisy proves itself not only “with words or speech but with actions and in truth” (1 John 3:16–18; see also 3 John 1:5–6\). Love without hypocrisy is humble. Scripture teaches us to treat others better than we want to be treated ourselves: “Do nothing out of selfish ambition or vain conceit. Rather, in humility value others above yourselves, not looking to your own interests but each of you to the interests of the others” (Philippians 2:3–4\). Paul calls us to “serve one another humbly in love” (Galatians 5:13\). Jesus taught us in His great Sermon on the Mount to turn the other cheek when we’ve been wronged (Matthew 5:38–42\) and even love our enemies (Matthew 5:43–48\). Love without hypocrisy abides by God’s Word (John 14:15; 2 John 1:6\). Jesus Christ, motivated by love, left His home in glory to obey His Father’s call to come and live among us and suffer and die on the cross to save us (Philippians 2:6–8\). He said, “As the Father has loved me, so have I loved you. Now remain in my love. If you keep my commands, you will remain in my love, just as I have kept my Father’s commands and remain in his love” (John 15:9–10\). The Word of God and the life of Jesus Christ reveal a complete and enduring picture of how we let love be without hypocrisy. Perhaps the richest, most detailed description is found in 1 Corinthians 13:4–8: “Love is patient and kind. Love is not jealous or boastful or proud or rude. It does not demand its own way. It is not irritable, and it keeps no record of being wronged. It does not rejoice about injustice but rejoices whenever the truth wins out. Love never gives up, never loses faith, is always hopeful, and endures through every circumstance. Prophecy and speaking in unknown languages and special knowledge will become useless. But love will last forever!” (NLT).
How does Jesus fulfill the prophecy that begins “a voice was heard in Ramah” (Matthew 2:18)?	Answer The [Gospel of Matthew](Gospel-of-Matthew.html) was written to prove that Jesus is Israel’s promised Messiah. Matthew quoted the Old Testament prophets more than any other gospel writer. His purpose was to demonstrate that the prophets’ words were fulfilled in Jesus Christ. In Matthew’s narrative of the birth of Jesus Christ, we find this quotation from Jeremiah: “A voice was heard in [Ramah](Ramah-in-the-Bible.html), weeping and loud lamentation, Rachel weeping for her children; she refused to be comforted, because they are no more” (Matthew 2:18, ESV). Matthew 2:16–18 recounts King Herod’s [massacre of infant boys](Massacre-of-the-Innocents.html) in Bethlehem and surrounding towns. Ramah was an Judean town about five miles north of Jerusalem. Jeremiah’s specific prophecy, given about six centuries before the birth of Jesus, concerns the captivity of Judah and the killing of innocent Jewish children during the [Babylonian conquest](Babylonian-captivity-exile.html) (Jeremiah 31:15\). But Matthew, seeing the striking parallel, applied it to the slaughter of babies by Herod the Great as another fulfillment of Old Testament prophecy. In Matthew 2, wise men from the East arrive in Jerusalem with news of a newborn “king of the Jews” in Bethlehem (Matthew 2:2, 5\). Fearing a threat to his kingship, the ruthless and powerful [King Herod](Herod-the-Great.html) orders all male children two years old or under be put to death in the region. In Scripture, Bethlehem is first mentioned in connection with the death of [Rachel](Rachel-in-the-Bible.html), who was Jacob’s favored wife (Genesis 35:16–20\). Rachel died giving birth to their son, whom she called Ben\-Oni, meaning “son of my sorrow.” Jacob changed the boy’s name to Benjamin, “son of my right hand.” Both names prophetically point to Jesus Christ, who was “a man of sorrows, acquainted with deepest grief” (Isaiah 53:3, NLT), and who is now exalted to God’s “own right hand as Prince and Savior” (Acts 5:31, NLT; Hebrews 1:3\). Jacob marked Rachel’s grave by setting a pillar near Bethlehem. “Rachel weeping for her children” represents the countless Jewish mothers grieving the loss of their children. Israel’s time of captivity in Babylon was undoubtedly one of the most sorrowful times in the nation’s history. Thus, Matthew links this Old Testament passage to the time of Jesus’ birth as further evidence that Jesus is the long\-awaited Messiah in whom Israel can place its hope. In Jeremiah’s prophecy, the Lord promised the nation of Israel, “There is hope for your future” (Jeremiah 31:17\). That promise was also fulfilled in Jesus Christ. Jacob and Jeremiah associated Bethlehem with death and mourning, but Messiah’s birth transformed it into a symbol of hope and life. Matthew strategically included statements such as “a voice was heard in Ramah, weeping and loud lamentation” to show that the details of Jesus Christ’s birth, life, ministry, death, and resurrection were all in total harmony with the Old Testament. God made His Son’s identity clear. Israel’s Savior was destined to identify with His people’s historical suffering and exile as well as their exodus from slavery (Matthew 2:15\). Jesus is explicitly and inseparably tied with the history of His people—not only with the Jews but all believers whose spiritual history and life before salvation involve mourning, exile, and slavery to sin. “A voice was heard in Ramah” is just one of [several hundred biblical prophecies](prophecies-of-Jesus.html) fulfilled in Jesus Christ. Matthew’s skillful allusion to some of those prophecies supplied sufficient evidence that Jesus is indeed Israel’s promised Messiah.
What is the significance of Massah in the Bible?	Answer Massah, or [Meribah](Meribah-in-the-Bible.html), is a place between the Wilderness of Sin and the Wilderness of Sinai. Massah is one of the places where the Israelites camped during their exodus from Egypt. The location was originally called Rephidim. As they journeyed to the [Promised Land](Promised-Land.html), the Israelites witnessed many wondrous miracles. According to the Bible’s record, after a long history of degradation and slavery, God’s people gained their liberty as God sent a series of horrific plagues that humiliated and ultimately crushed Egypt’s defiant Pharoah. No one could doubt God’s presence among the Israelites. After the parting of the Red Sea (Exodus 14:21–22\), a visually spectacular feat no one could forget, God manifested Himself as a pillar of cloud to guide the Israelites by day and a pillar of fire to comfort them by night (Exodus 13:21–22\). Each meal was also a reminder of God’s presence, for food was scarce in the wilderness. God provided [manna](what-was-manna.html), “bread from heaven,” that nourished the wanderers until they entered the Promised Land (Exodus 16:15; Joshua 5:12\). But when the Israelites’ water supply ran low at Massah, the people, who had seen miracle after miracle with their own eyes, began questioning the faithfulness of God: All the congregation of the people of Israel moved on from the wilderness of Sin by stages, according to the commandment of the Lord, and camped at Rephidim, but there was no water for the people to drink. Therefore the people quarreled with Moses and said, “Give us water to drink.” And Moses said to them, “Why do you quarrel with me? Why do you test the Lord?” But the people thirsted there for water, and the people grumbled against Moses and said, “Why did you bring us up out of Egypt, to kill us and our children and our livestock with thirst?” So Moses cried to the Lord, “What shall I do with this people? They are almost ready to stone me.” And the Lord said to Moses, “Pass on before the people, taking with you some of the elders of Israel, and take in your hand the staff with which you struck the Nile, and go. Behold, I will stand before you there on the rock at Horeb, and you shall strike the rock, and water shall come out of it, and the people will drink.” And Moses did so, in the sight of the elders of Israel. And he called the name of place Massah and Meribah, because of the quarreling of the people of Israel, and because they tested the Lord by saying, “Is the Lord among us or not?” (Exodus 17:1–7, ESV) Let us not be too hasty in condemning the Israelites for their faithlessness, for if we examine ourselves honestly, we, too, may discover we are of little faith. How often do we doubt the goodness of God in times of difficulty? How often do we question the faithfulness of God when troubles arise? And let us not feel superior to the grumbling Israelites by saying, “If I had seen the parting of a sea or tasted bread from heaven, I could never doubt God.” We have the infallible Scriptures in their entirety to instruct and encourage us, the indwelling of the Holy Spirit to comfort and guide us, and a long history of blessings to remind us that God has, is, and will always be faithful. Yet we still doubt God at times. When faced with needs, we are to “ask, seek, and knock” (Matthew 7:7\). Jesus did not say we are to “grumble, [complain](Bible-complaining.html), and whine.” It is interesting to note that Massah, the name given to the place where the Israelites provoked God, means “trial” or “temptation,” for the people tested the Lord rather than trusting in Him. Moses also called the place Meribah, which means “strife.” May our steadfast faith in the Lord keep us from pitching our tents in Massah and Meribah.
What does it mean that God will be like the dew to Israel (Hosea 14:5)?	Answer The [book of Hosea](Book-of-Hosea.html) gives us a beautiful portrait of God’s grace. The prophet’s mission included experiencing the betrayal of an unfaithful wife. God used that broken relationship as an analogy. God is Hosea. Hosea’s wife’s sexual infidelity represents Israel’s [spiritual adultery](spiritual-adultery.html) through idol worship and abandoning God’s holy laws. Through Hosea, God promises to remain faithful, first disciplining His people and then graciously restoring them to intimacy with Himself: “Then I will heal you of your faithlessness; my love will know no bounds, for my anger will be gone forever. I will be to Israel like a refreshing dew from heaven. Israel will blossom like the lily; it will send roots deep into the soil like the cedars in Lebanon” (Hosea 14:4–5, NLT). Dew results from moisture condensation as warm air mixes with the cool night air. It appears as tiny droplets or a fine mist blanketing the ground, plants, and other surfaces. In ancient Israel’s arid climate, dew provided an essential source of moisture for successfully growing and harvesting plants. God is like the dew in that He sends down refreshment, nourishment, healing, and new life to the wayward children of Israel. The people had been dead in sin, but God promised that they would bloom again like the beautiful lilies because He would water their dry and thirsty souls. The Lord’s healing, heaven\-sent dew would cause the new plant to grow healthy and strong. The nation would be established again, sending deep roots down into fertile soil like the great cedars in Lebanon. Israel would be rebuilt on a solid, unshakable foundation. Elsewhere in Scripture, God is like the dew in that His teachings “fall like rain” and His words “descend like dew, like showers on new grass, like abundant rain on tender plants” (Deuteronomy 32:2\). The prophet Isaiah affirms the life\-giving quality of God’s Word: “The rain and snow come down from the heavens and stay on the ground to water the earth. They cause the grain to grow, producing seed for the farmer and bread for the hungry. It is the same with my word. I send it out, and it always produces fruit. It will accomplish all I want it to, and it will prosper everywhere I send it” (Isaiah 55:10–11, NLT). God is like the dew in that He consistently and mysteriously provides for our daily needs. When God sustained Israel in the wilderness, He nourished them with [manna](what-was-manna.html), the miraculous bread from heaven (Exodus 16:13–21\). The historical record associates manna with dew: “When the dew settled on the camp at night, the manna also came down” (Numbers 11:9\). In Isaiah 18:4, the Lord looked down from heaven and prepared the nations for his harvest “as quietly as the heat rises on a summer day, or as the morning dew forms during the harvest” (NLT). Just as the dew causes new life to sprout from the ground, so God will raise the dead out of the earth: “But your dead will live, LORD; their bodies will rise—let those who dwell in the dust wake up and shout for joy—your dew is like the dew of the morning; the earth will give birth to her dead” (Isaiah 26:19\). Since dew is a source of refreshing and revitalization for plant life, it symbolizes refreshment and blessing throughout the Scriptures. In Psalm 133:1–3, King David likened the dew of Mount Hermon falling on the mountains of Zion to the blessing of God’s people dwelling together in harmony. When Isaac blessed Jacob, he prayed, “May God give you heaven’s dew and earth’s richness—an abundance of grain and new wine” (Genesis 27:28\). Dew is also a sign of renewal and prosperity in the Bible (Micah 5:7; Job 29:19\). In wisdom literature, God’s infinite knowledge covers the whole realm of creation like dew, yet remains a mystery to humans (Job 38:28; Proverbs 3:20; Psalm 147:8; Jeremiah 14:22; Job 36:28\). The king’s favor was “like dew on the grass” (Proverbs 19:12\). God is like the dew, pouring out His grace and blanketing our lives with His [great faithfulness](faithfulness-of-God.html). His steadfast love and tender mercies appear anew every morning, exactly like the dew (Lamentations 3:22\).
Who was Hilkiah in the Bible?	Answer The name Hilkiah literally means “portion of YHWH” or “YHWH is my portion.” This name would be especially fitting for a priest because, in Deuteronomy 18:1–2, God says that the [tribe of Levi](tribe-of-Levi.html) will not receive an allotment of land, but “the Lord himself is their inheritance.” The Levites’ identity would not be found in a physical territory in Israel but in their service to the God of Israel. Likewise, the Lord took the Levites as a special offering to Himself, instead of the firstborn from all the other tribes (Numbers 3:12\). So, the Lord was the inheritance of the Levites, and the Levites were a special offering to the Lord. Of course, all of the priests came from the tribe of Levi. The name Hilkiah is used 31 times in the Old Testament to refer to several different individuals. In Nehemiah 12:7, Hilkiah is listed as one of the priests during the time of [Joshua the high priest](Joshua-the-high-priest.html) after the exile. In 1 Chronicles 26:11 Hilkiah is listed as one of the gatekeepers in the temple. The palace administrator under [Hezekiah](life-Hezekiah.html) is Eliakim, son of Hilkiah (2 Kings 18:18, 26, 37; Isaiah 22:20; 36:3, 22\). Eliakim figures into the story somewhat prominently, but we know little about Hilkiah other than he was the father of the palace administrator. The most prominent of the Bible’s Hilkiahs is the priest who served under [King Josiah](Josiah-in-the-Bible.html). He is the one who found the Book of the Law when the temple was being restored. He helped Josiah in collecting money to repair the temple and to enact the reforms that were necessary (2 Kings 22:4, 8, 10, 12, 14; 23:4, 24; 2 Chronicles 34:9, 1, 15, 18, 20, 22; 35:8\). We are told that [Jeremiah](life-Jeremiah.html) is the son of Hilkiah (Jeremiah 1:1\). We do not know if he is the same Hilkiah that found the Book of the Law. Based on the fact that Jeremiah began his ministry during the reign of Josiah (Jeremiah 1:1–3\), that link is possible. However, since Hilkiah is such a prominent figure, and Jeremiah’s father is simply described as “one of the priests at Anathoth in the territory of Benjamin” instead of “a priest in Jerusalem” or “the one who found the Book of the Law,” it is perhaps unlikely. In the final analysis, the men named Hilkiah in the Old Testament all play supporting roles in the unfolding of God’s story. Some seem to be minor players, and some are known simply as the father of a more prominent son. Even Hilkiah the priest who served under Josiah, the most prominent Hilkiah in the Old Testament, still had a supporting role. This is entirely appropriate for someone named Hilkiah, “the Lord is [my portion](God-is-my-portion.html)—my inheritance.” In a sense, every Christian should be a Hilkiah. It is the Lord, not an earthly inheritance or a great name for ourselves (even if the great name is built in ministry) that we should be pursuing. Saul the Pharisee was a man who was making a name for himself. He had a stellar religious pedigree and was zealous in service and obedience to the law (Philippians 3:4–6\). Yet, compared to Christ, none of that meant anything to him. “But whatever were gains to me I now consider loss for the sake of Christ. What is more, I consider everything a loss because of the surpassing worth of knowing Christ Jesus my Lord, for whose sake I have lost all things. I consider them garbage, that I may gain Christ and be found in him, not having a righteousness of my own that comes from the law, but that which is through faith in Christ—the righteousness that comes from God on the basis of faith” (Philippians 3:7–9\).
What does it mean that “He is before all things” in Colossians 1:17?	Answer Colossians 1:15–23 contains the apostle Paul’s counterargument against false teachings about the nature and [divinity of Jesus Christ](divinity-of-Christ.html). This important section of Scripture is given titles such as “The Preeminence of Christ” (ESV) or “The Supremacy of the Son of God” (NIV). False teachers were claiming that Jesus may have been prominent but not the foremost, highest\-ranking being in all creation. As part of his case, Paul stated, “He \[Jesus] is before all things” (Colossians 1:17, ESV), meaning Jesus Christ existed before anything else was created. Since only God can exist before all of creation, Paul affirmed that Jesus Christ is God. Paul began, “Christ is the visible image of the invisible God. He existed before anything was created and is supreme over all creation” (Colossians 1:15, NLT). Jesus is “before all things” because He is Creator of all things: “For everything was created by him, in heaven and on earth, the visible and the invisible, whether thrones or dominions or rulers or authorities—all things have been created through him and for him” (Colossians 1:16, CSB). Jesus Christ had to exist “before all things” (before the creation of the world) to be present and active with God at the creation of the world: “In the beginning was the Word, and the Word was with God, and the Word was God. He was with God in the beginning” (John 1:1–2\). The “Word” or [Logos](what-is-the-Logos.html) is an undeniable reference to Jesus Christ in this passage. The apostle John established Christ’s eternal existence, an attribute that can only be ascribed to God. John also confirmed that there is absolutely nothing that Jesus did not create: “Through him all things were made; without him nothing was made that has been made” (John 1:3\). Everything in the universe came about by and through Jesus, the source of life (Hebrews 1:3; John 1:10\). And thus Paul concluded that Jesus outranks everything in creation because He is the eternal God and Creator of all things. As Creator, Jesus has absolute superiority over all creation, including any false gods, idols, or spirit beings that these false teachers in the early church were promoting. He is before all things means Jesus Christ is sovereign and supreme: “The Son radiates God’s own glory and expresses the very character of God, and he sustains everything by the mighty power of his command. When he had cleansed us from our sins, he sat down in the place of honor at the right hand of the majestic God in heaven” (Hebrews 1:3, NLT). Jesus alone is the perfect image of God, expressing His character and glory. Paul reinforces the point that Jesus is God: “For God in all his fullness was pleased to live in Christ” (Colossians 1:19, NLT). He is before all things means Jesus is first in everything: “Christ is also the head of the church, which is his body. He is the beginning, supreme over all who rise from the dead. So he is first in everything” (Colossians 1:18, NLT). Every other being in creation is subject to His authority (Matthew 8:23–27; 28:18; John 3:35\). “God exalted him to the highest place and gave him the name that is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue acknowledge that Jesus Christ is Lord, to the glory of God the Father” (Philippians 2:9–11; see also Hebrews 1:4\). Jesus Christ reigns supreme over and above everything in the universe (Ephesians 1:22–23; John 3:31\). The problem with denying Christ’s preeminence or supremacy is that it negates His sufficiency as [Lord](Jesus-is-Lord.html) and [Savior](Jesus-is-the-Savior.html). So, with this as his culminating point, Paul drove home his argument: “Through him God reconciled everything to himself. He made peace with everything in heaven and on earth by means of Christ’s blood on the cross. This includes you who were once far away from God. You were his enemies, separated from him by your evil thoughts and actions. Yet now he has reconciled you to himself through the death of Christ in his physical body. As a result, he has brought you into his own presence, and you are holy and blameless as you stand before him without a single fault” (Colossians 1:20–22, NLT). Paul challenged the Colossians to stand firm in the rock\-solid good news by which they had received salvation and not let false teachings cause them to drift away from the truth (Colossians 1:23\). He is before all things means Jesus Christ has always existed—He is “the King eternal, immortal, invisible, the only God” (1 Timothy 1:17\). He was alive and active before the creation of the world. Indeed, He is the Creator, our source of life, and first in everything. Jesus Christ is our Lord and Savior—the only One sufficient to reconcile us sinners to God. “And he is God, the one who rules over everything and is worthy of eternal praise! Amen” (Romans 9:5, NLT).
What does it mean that sin brings forth death (James 1:15)?	Answer The [book of James](Book-of-James.html) gives us helpful insight into the source of temptation and its progression into sin. Then comes the warning that, left unchecked, “sin . . . brings forth death” (James 1:15, NKJV). The passage begins with James’ teaching that God is not the source of [temptation](Bible-temptation.html). God cannot be tempted by evil, and He does not tempt anyone to do evil (James 1:13\). It is not God’s will that we sin. Then James explains where temptation actually comes from: “Each person is tempted when they are dragged away by their own evil desire and enticed. Then, after desire has conceived, it gives birth to sin; and sin, when it is full\-grown, gives birth to death” (James 1:14–15\). So, temptation occurs when a desire within us receives encouragement to act. The desire itself may not be sinful, but it can “bring forth sin” if acted upon. (Or, in the case of sins of the heart, the desire itself, allowed to linger, is sin. See Matthew 5:27–28\.) Temptation is the first stage in the process James describes. Temptation bringing forth sin is the second stage. The third stage is when sin brings forth [death](Bible-death.html). This happens when sin is “full\-grown,” indicating that death may not happen immediately (James 1:15\). But it is sure to happen, unless something interrupts the process (see Romans 6:16 and Colossians 2:13\). The “death” James refers to seems to be eternal separation from God in hell. There is a sense in which death can refer to a more immediate, relational separation from God (see Genesis 3:8–10\). And, of course, death can also refer to the cessation of physical life. But James’ reference is to sin that runs its full course—its ultimate end is death (see Revelation 21:8\). Sin brings forth death as a natural consequence. Death follows sin as surely as night follows day. “For the wages of sin is death” (Romans 6:23a). God is life; rebellion against Him will naturally lead to death. In our natural state, we will reap the consequences of a sinful life: “Death came to all people, because all sinned” (Romans 5:12\). Sin brings forth death and is the only thing it can bring forth. In [Paradise Lost](Paradise-Lost.html), Book II, John Milton personifies sin as “The Snakie Sorceress that sat / Fast by Hell Gate, and kept the fatal Key.” Her son—she can only have one—is Death, “black . . . as Night, / Fierce as ten Furies, terrible as Hell.” Jesus asked, “Do people pick grapes from thornbushes, or figs from thistles?” (Matthew 7:16\), and that principle of [sowing and reaping](sowing-and-reaping.html) is found throughout Scripture. We cannot expect to sin and receive blessing. If we allow sin to become full\-grown, death will follow. Sin brings forth death as part of the judgment of God. In “the day of God’s wrath, . . . his righteous judgment will be revealed” (Romans 2:5\). God keeps account, and His immutable law is that “the soul who sins shall die” (Ezekiel 18:4, ESV). James’ purpose in detailing how sin brings forth death is to show that God is not the author of temptation or of sin (James 1:13\). Rather, God is the source of life. The contrast is made in James 1:18: “Of His own will He brought us forth by the word of truth, that we might be a kind of firstfruits of His creatures” (NKJV). Sin brings forth death, but God brings forth life. To the eternal praise of His glory, God has halted the process of temptation → sin → death. There is [forgiveness](got-forgiveness.html) available in Christ: “All of us also lived among them at one time, gratifying the cravings of our flesh and following its desires and thoughts. Like the rest, we were by nature deserving of wrath. But because of his great love for us, God, who is rich in mercy, made us alive with Christ even when we were dead in transgressions—it is by grace you have been saved. And God raised us up with Christ and seated us with him in the heavenly realms in Christ Jesus, in order that in the coming ages he might show the incomparable riches of his grace, expressed in his kindness to us in Christ Jesus. For it is by grace you have been saved, through faith” (Ephesians 2:3–8a). “The gift of God is eternal life in Christ Jesus our Lord” (Romans 6:23b). Temptation may still bring forth sin, but sin, if cancelled by the blood of Christ, will no longer bring forth death.
What does it mean that outside the church there is no salvation?	Answer For some, saying that outside the church there is no salvation is self\-evident to the point of being redundant. If all those who are saved or will be saved make up the true church—the [Body of Christ](body-of-Christ.html)—then of course those who are outside the church are not saved. Saying, “excluded from the church” is simply another way of saying “unsaved.” Once individuals are saved, they are also included in the church. However, some understand the idea in a different way. [Roman Catholic theology](Roman-Catholicism.html) holds to extra Ecclesiam nulla salus (“outside the church, no salvation”). Salvation is only available through the Roman Catholic Church (RCC) because the RCC is where Christ dwells and is the dispenser of the grace of Christ. It is through the sacraments of the RCC that are under the control of the RCC and administered by priests within the RCC that one can access the grace of Christ necessary for salvation. [Thomas Aquinas](Saint-Thomas-Aquinas.html) taught that outside the church there is no salvation: “The unity of the Church exists primarily because of the unity of faith; for the Church is nothing else than the aggregate of the faithful. And because without faith it is impossible to please God, for this reason there is no room for salvation outside the Church. Now the salvation of the faithful is consummated through the sacraments of the Church, in which \[sacraments] the power of the Passion of Christ is effective” (Exposition Primae Decretalis ad Archdiaconum Tudertinum, ed. by Fr. R. Verardo, Opusculum Theologica, Vol. I, Marietta, Turin, 1954, p. 425\). In 1302, Pope Boniface VIII issued a papal bull in which he emphatically declared the doctrine of extra Ecclesiam nulla salus: “The Church is one, holy, catholic, and also apostolic. We believe in her firmly and we confess with simplicity that outside of her there is neither salvation nor the remission of sins. . . . It is absolutely necessary for salvation that every human creature be subject to the Roman Pontiff” ([Unam Sanctum](Unam-Sanctum.html), Papal Encyclicals Online, www.papalencyclicals.net/bon08/b8unam.htm, accessed 6/16/22\). In the early twentieth century, Pope Leo XIII continued to affirm the Catholic doctrine there is no salvation outside of the Roman Church: “This is our last lesson to you: receive it, engrave it in your minds, all of you: by God’s commandment salvation is to be found nowhere but in the Church; the strong and effective instrument of salvation is none other than the Roman Pontificate” (“Allocution for the 25th Anniversary of His Election,” February 20, 1903, Papal Teachings: The Church, Benedictine Monks of Solesmes, St. Paul Editions, 1962, ¶ 653\). And this from Pope John Paul II in 1981: “The mystery of salvation is revealed to us and is continued and accomplished in the Church . . . and from this genuine and single source, like ‘humble, useful, precious and chaste’ water, it reaches the whole world. . . . We have to be conscious and absorb this fundamental and revealed truth, consecrated by tradition: ‘There is no salvation outside the Church.’ From her alone there flows surely and fully the life\-giving force destined in Christ and in His Spirit” (“Radio Message for Franciscan Vigil in St. Peter’s and Assisi,” October 3, 1981, L’Osservatore Romano, October 12, 1981\). All of the above shows that the Roman Catholic Church sees itself as the sole proprietor of salvation, and outside of the Church there is no salvation. In recent years, the doctrine of extra Ecclesiam nulla salus has been softened to a degree. Current Catholic teaching would allow an exception for those who are inculpably ignorant, that is, those who did not know about Christ or the RCC and therefore did not knowingly reject either. Another exception is made for those who have a deficient understanding of the truth but act according to their best understanding of the truth. Some Protestants would be placed in this category as would people of other religions the world over. Given the current state of affairs, it seems that the teaching of “outside the church there is no salvation” would only apply to willful heretics. Evangelicals would prefer the saying “outside of Christ there is no salvation,” meaning that apart from faith in Christ, no one can be saved. This would include people who have never heard of Christ. They are not judged for failing to believe in One of whom they have never heard but for failing to obey God’s law revealed to them. According to Romans 1, no one has ever lived up to God’s law as revealed. Therefore, all have sinned and fall short of the glory of God (Romans 3:23\). “All who sin apart from the law will also perish apart from the law, and all who sin under the law will be judged by the law” (Romans 2:12\). Therefore, all need to hear [the gospel](what-is-the-gospel.html). Without believing the good news, no one can be saved.

Subsets and Splits

Top Long Responses

Returns the prompts and responses where the response length falls within a specified range, ordered by decreasing length, which provides basic insight into the distribution of response lengths.