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What was the Haystack Prayer Meeting?	Answer On a summer day in 1806, a long\-lasting missionary movement was born when five college students seeking shelter from a thunderstorm held a prayer meeting in the lee of a haystack. Samuel J. Mills, James Richards, Francis L. Robbins, Harvey Loomis, and Byram Green had met in a wooded grove near the Hoosack River near Williamstown, Massachusetts, to discuss the theology of missions. Prompting their discussion was a booklet by pioneer missionary [William Carey](William-Carey.html), An Inquiry into the Obligation of Christians to Use Means for the Conversion of the Heathen. A thunderstorm interrupted the young men’s meeting, and the five students took refuge by a haystack in a meadow just north of Williams College. Their talk continued, focused on the need for the gospel to reach China and the Orient. The oddity of seeking shelter beneath a haystack remained in their minds; later, their gathering came to be known as the Haystack Prayer Meeting. Two years later, the five original students were joined by other like\-minded students and called themselves the Brethren. They continued to meet, and in 1810 the members founded the American Board of Commissioners for Foreign Missions. The ABCFM sent their first missionaries, including [Adoniram Judson](Adoniram-Judson.html), to the subcontinent of India in 1812\. This was the beginning of the American Protestant missionary movement. During its first fifty years, the ABCFM sent more than 1,200 missionaries to foreign lands. Most of the missionaries were from New England; many had classical educations and were fluent in Latin, Hebrew, and Greek. Their language skills enabled the first American missionaries to translate the Scriptures into the languages of their host nations. Besides sharing the gospel of Jesus Christ, the missionaries often engaged in the establishing of schools and hospitals where they served. Additionally, native converts were trained to continue the work when the American missionaries returned home. Of the five original Williams College students involved in the Haystack Prayer Meeting, none played a greater role in American\-based missions than Samuel Mills. Besides helping found the ABCFM, Mills was instrumental in starting the American Bible Society and the United Foreign Missionary Society. Besides his work in foreign missions, Mills also preached the gospel in the Mississippi Valley and served among the destitute in New York City. On a return trip from West Africa, Samuel Mills, only 35 years old, died at sea. Few have called as many individuals, churches, and denominations to the mission field as did Mills. The Haystack Prayer Meeting was the first documented time that Americans committed themselves to foreign missionary work, and the results of that prayer meeting were profound. By 1960, the ABCFM had sent out almost 5,000 missionaries to 34 different fields. In 1961, the ABCFM became the United Church Board for World Missions (UCBWM). In 2000, that organization became the Wider Church Ministries of the United Church of Christ. Today’s Global Ministries, partnering with the Division of Overseas Ministries of [the Christian Church (Disciples of Christ)](Disciples-of-Christ.html), continues the legacy of the Haystack Prayer Meeting. A monument stands today at Williams College in Massachusetts to honor the Haystack Prayer Meeting and what God did through five college students praying in the rain.
What is Juneteenth? How should a Christian celebrate Juneteenth?	Answer Juneteenth is an American holiday commemorating the end of slavery in Texas. It is observed on June 19 (Juneteenth is a shortened form of June nineteenth) or on the Monday following that date, if Juneteenth falls on a weekend. Juneteenth also goes by the names Black Independence Day, Emancipation Day, and Jubilee Day. The history of Juneteenth goes back to the end of the Civil War in 1865\. The war had officially ended on April 9, 1865, when Confederate General Robert E. Lee surrendered to Union General Ulysses S. Grant in Appomattox, Virginia. Prior to that, on January 1, 1863, President Abraham Lincoln had issued the Emancipation Proclamation that, on paper, at least, freed all slaves in the Confederate States. Neither Lincoln’s proclamation nor the end of the war made much of a difference for slaves in Texas, however—news traveled slowly in those days. Prior to the war, mail had come to Texas via stagecoach or wagon; during the war, funding for the postal service was cut off, and delivery of mail was even more unreliable and sporadic. Then, on June 19, 1865, Major General Gordon Granger and his Union troops arrived in Galveston, Texas, and read General Order No. 3: “The people of Texas are informed that, in accordance with a proclamation from the Executive of the United States, all slaves are free. This involves an absolute equality of personal rights and rights of property between former masters and slaves, and the connection heretofore existing between them becomes that between employer and hired labor. The freedmen are advised to remain quietly at their present homes and work for wages. They are informed that they will not be allowed to collect at military posts and that they will not be supported in idleness either there or elsewhere.” With that, slavery came to an end in Texas. On December 6 of that year, the 13th Amendment to the U.S. Constitution was ratified, ending legalized slavery in all states. In 1866, a year after Granger’s arrival in Texas, freedmen in Galveston celebrated “Jubilee Day” on June 19\. From that point on, Juneteenth was observed in Texas with celebrations featuring music, barbecues, prayers, speeches, and church services. People began coming from other parts of the country to Texas to celebrate Juneteenth. In 1872, a group of ministers and businessmen purchased some land in Houston, named the spot Emancipation Park, and began using that land for annual Juneteenth observances. Juneteenth became a federal U.S. holiday in 2021\. Christians certainly can and should celebrate the end of legalized slavery. On both sides of the Atlantic, Christians were involved in abolitionist movements: [William Wilberforce](William-Wilberforce.html), [John Newton](John-Newton.html), [Charles Spurgeon](Charles-Haddon-Spurgeon.html), and [John Wesley](John-Wesley.html) were all committed Christians who helped end the slave trade in England; John Woolman, Harriet Tubman, Frederick Douglass, [Charles Finney](Charles-Finney.html), and other American Christians were instrumental in abolishing slavery in the U.S. Christians then played a large role in ending the injustice of slavery, and Christians today should celebrate what they worked so hard to bring about. In the Bible, freedom from slavery was celebrated in several ways. The Jewish people were to keep the [Passover](what-is-Passover.html), which commemorated their exodus from Egyptian slavery. Also was the annual [Feast of Tabernacles](Feast-of-Tabernacles.html) in which God’s people celebrated God’s provision in the wilderness following their deliverance from slavery. And every fifty years was the [Year of Jubilee](Jubilee.html) in which all debts were canceled, all slaves were freed, and all property was returned to the original owners. It is good and right to thank God for freedom, and that is part of what Juneteenth is. On Juneteenth, we rejoice in that we’ve come a little closer to seeing the fulfillment of the words to the Christmas hymn “O Holy Night”: “Truly He taught us to love one another; His law is love and His gospel is peace. Chains shall He break, for the slave is our brother, And in His name all oppression shall cease.” Juneteenth is a celebration of a victory over a national sin. [Slavery](Bible-slavery.html) was a sin and a stain on the United States. It was an evil to be stamped out. As Presbyterian pastor John Rankin wrote in 1822, “I consider involuntary slavery a never\-failing fountain of the grossest immorality, and one of the deepest sources of human misery; it hangs like the mantle of night over our republic, and shrouds its rising glories” ( Letters on American Slavery: Addressed to Mr. Thomas, 2nd Edition, Landmark Press, 1836\). Christians everywhere should celebrate victory over sin. Juneteenth is a celebration of unity and justice. Slavery naturally divided people into those who were privileged and those who were considered “less than.” Legalized slavery was the epitome of injustice. President John Quincy Adams wrote in his journal that slavery “establishes false estimates of virtue and vice: for what can be more false and heartless than this doctrine which makes the first and holiest rights of humanity to depend upon the color of the skin?” (Memoirs of John Quincy Adams: Comprising Portions of His Diary from 1795 to 1848, Vol. 5, J. B. Lippincott \& Co., 1875, p. 11\). The Bible values unity and justice, and Juneteenth gives Christians an opportunity every year to celebrate those values. Juneteenth is also a good occasion for the Body of Christ to pray for the healing of racial divisions within society and within the church. In Christ, there is “neither slave nor free . . . for you are all one in Christ Jesus” (Galatians 3:28\). On June 19, 1865, the country finally broke a deep\-set iniquity’s hold, but there remain wounds to be healed and bridges to be built. The historical event marked by Juneteenth should be remembered and honored by those who follow the Lord Jesus. He is, after all, the One who came “to proclaim freedom for the prisoners and . . . to set the oppressed free” (Luke 4:18\).
Why do some people in the Bible have more than one name?	Answer There are several people in the Bible who have more than one name. For example, Ahasuerus in Esther 1:1 is known to history as Xerxes. Esther herself was also called [Hadassah](Hadassah-in-the-Bible.html) (Esther 2:7\). The reasons vary for the different names carried by some Bible characters. One reason that some people in the Bible had more than one name is that God changed their names. In the Old Testament, Abram (“exalted father”) becomes Abraham (“father of a multitude”) in Genesis 17:5\. Sarai (“my princess”) becomes Sarah (“princess”) in Genesis 17:15\. And Jacob (“heel\-catcher” or “deceiver”) becomes Israel (“God’s fighter”) in Genesis 32:28\. In the New Testament, Jesus changed Simon’s name (meaning “one who hears”) to Cephas (“rock”) in John 1:42\. In each case, the name change reflected the work of God in the individual’s life. As God made a promise or changed the nature of the person, He sometimes applied a new name. Another reason that some individuals had more than one name is that other people forced a name change. For example, “Pharaoh gave Joseph the name [Zaphenath\-Paneah](Zaphenath-Paneah.html)” (Genesis 41:45\) in order to make Joseph more “Egyptian.” Pharaoh Necho changed the name of King Josiah’s oldest son, Eliakim, to Jehoiakim (2 Kings 23:34\). Nebuchadnezzar changed the names of Daniel, [Hananiah](Hananiah-in-the-Bible.html), Mishael, and [Azariah](Azariah-in-the-Bible.html) to Belteshazzar, Shadrach, Meshach, and Abednego in honor of Babylonian gods (Daniel 1:7\). The same thing happened to Hadassah in Persia, whose name was changed to Esther, probably in honor of the goddess Ishtar. Other names of biblical characters were changed because of an event in a person’s life or to signify the person’s character. The men of Gideon’s town gave him the additional name of [Jerub\-Baal](Gideon-Jerubbaal.html) (“let Baal contend”) because, in their minds, Gideon had picked a fight with Baal by destroying that god’s altar (Judges 6:32\). Naomi, upon losing her husband and two sons in Moab, returned to Bethlehem calling herself [Mara](Marah-in-the-Bible.html) (“bitter”). The name Mary is a form of Mara (Ruth 1:20\). Other name changes aren’t really changes at all, but translations from one language to another. Cephas, for example, is the Aramaic form of the Greek name Peter; they both mean “rock.” Joshua is an Anglicization of the Hebrew form of Jesus (see Hebrews 4:8 in the KJV). John is Greek for Jona or Jonah (compare the KJV and the NIV translations of John 1:42\). Understanding that people in the Bible sometimes had more than one name can clear up seeming difficulties. In Matthew 1:9, Matthew mentions Uzziah as the father of Jotham; however, 2 Kings 15:1–7 and 1 Chronicles 3:12 say that Jotham’s father was Azariah. The passages are easily reconciled by reading a little further in 2 Kings 15\. The biblical historian makes it clear that Jotham’s father was called both Azariah (verse 7\) and Uzziah (verse 32\). Different names, same person. Sometimes, we don’t know for sure why a person had more than one name. Moses’ father\-in\-law, for example, was known both as Reuel and [Jethro](Jethro-in-the-Bible.html) (Exodus 2:18; 3:1\). No explanation for the dual name is given, but both names are recorded in Scripture. And one of the most famous name changes in the Bible, Saul to Paul, is never explained. Saul is a Hebrew name; Paul is a Roman name. He began to use Paul exclusively during the first missionary journey (Acts 13\), after the Gentile proconsul of Cyprus was converted. It is quite possible that Saul/Paul had both names from childhood and began to use his Roman name as he travelled farther and farther into the Roman world (Acts 13:9\). It should come as no surprise that the ancient cultures of the Bible often applied different names to the same person. Today we are just as flexible in our giving of names. A girl named Julia, for example, could be called Julie or Jules; or she could go by her middle name, Anne; or her friends could apply a nickname to her such as “Rose” or “Tweety.” If Julie goes to Russia, she’ll be called Yulia or Yuliana; in parts of Eastern Europe, she’ll be Julija or Julita; in Italy, she’ll be called Giulia. All these names can still refer to the same person. Believers look forward to a new name given to us personally by Jesus Himself: “To the one who is [victorious](Bible-overcomer.html), I will give . . . a white stone with a new name written on it, known only to the one who receives it” (Revelation 2:17\). As we enter glory, our Redeemer will apply to us a new name of His own choosing. “Amen. Come, Lord Jesus” (Revelation 22:20\).
What does it mean to groan in the spirit (John 11:33)?	Answer One of the most heart\-wrenching experiences in Jesus Christ’s life was the death of His friend [Lazarus](Lazarus-in-the-Bible.html). Scripture says that, when Jesus saw Lazarus’ sister Mary and those around her weeping in grief, He “groaned in the spirit and was troubled” (John 11:33, NKJV). Some Bible translators render the phrase “groaned in the spirit” as “deeply moved in spirit” (NIV, NASB). In the original language, the terminology suggests that the Lord experienced such a profound emotional response that He was forcefully restraining Himself. The New Living Translation says, “A deep anger welled up within him, and he was deeply troubled.” Moments later, “Jesus wept” (John 11:35\). The Greek word for “groaned in the spirit” (embrimaomai) is used in four other places in the New Testament, each time of Jesus (Matthew 9:30; Mark 1:43; 14:5; John 11:38\). It expresses outrage and indignation. Bible commentators suggest that Christ’s deep emotional turmoil was a reaction to sin and death, which had evoked anguish in Mary, Martha, and the friends of Lazarus. The Greek term translated as “troubled” (etaraxen) stresses agitation, possibly concentrating on the Lord’s heartache at seeing the sisters’ grief. Reference to “the spirit” here in John 11:33 does not indicate the Holy Spirit but the Lord’s inner being. Jesus groaned within His spirit, struggling to keep all the emotional upheaval inside. But, when He stood before the tomb, He could no longer restrain Himself, and He wept. John used one word to define the Lord’s weeping and a different one to describe the weeping of Mary and the other Jews in Bethany. Jesus knew Lazarus would soon be resurrected from the dead and, in the end, spend eternity with Him in heaven. The people grieved over the loss of Lazarus, but Jesus’ anguish welled up for a different reason. Revealing His humanity, Jesus wept with deep compassion and empathy for the hurting (Isaiah 53:3\). Our good and loving [Shepherd](Good-Shepherd.html) stands with us in our pain and weakness (Hebrews 4:14–16\). He comes alongside us in our sorrow (Psalm 34:18\). Mary, Martha, and Lazarus were among Jesus’ dearest friends. He had enjoyed close fellowship with them, rejoiced with them, and in their grief He would shed tears with them (Romans 12:15\). But Jesus groaned in His spirit, roiling with emotion, for a second reason, as mentioned above. He was grieved by the curse of sin, sickness, and death that had inflicted chaos and sorrow upon humanity in this fallen world. As Jesus prepared to raise His friend Lazarus from the dead, His distress over the people’s spiritual blindness and unbelief intensified (John 11:37–38\). He was frustrated to see their weakness of faith that would only believe in Him after seeing Him perform a mighty miracle (John 4:48; 6:30–31; 11:40–42\). Jesus, the One who always did and said what would please His Father (John 8:28–29\), was grieved to see the rebellious attitudes of people not yielded to the Father’s will as He was (John 5:19, 30; 6:38\). When Lazarus was called back to life from the grave, many people believed in Jesus. But, sadly, some did not. Instead, they went to the Pharisees and reported what Jesus had done (John 11:45–46\). Jesus likely groaned in His spirit most for these hard\-hearted informants. They had come so near to the kingdom of heaven, yet, because of their darkened hearts, they failed to see the truth and receive the grace of God’s salvation in Jesus Christ.
What is formal equivalence in Bible translation?	Answer Bible translation (and any other kind of translation) is both an art and a science. There is no one\-to\-one correspondence of words between languages that results in a coherent translation. Even in the examples of “literal, word\-for\-word” translations, provided below, the translator is still making a decision about which English word conveys the original meaning the most accurately. A good Bible translation seeks to communicate the meaning of the Hebrew, Greek, or Aramaic in a way that is also readable in the modern receptor language. What may be communicated with one word in the original language may take three words in the receptor language, or vice versa. In addition to different grammatical structures, there will also be differences in the social, cultural, and historical contexts. Not all language is to be understood “literally” because people use similes, metaphors, and idioms that cannot be understood literally and may be misunderstood in different languages without further explanation. For instance, a headline might declare, “Angels Destroy Pirates.” Most people in the U.S. would understand that this is not reporting some cosmic war between Good and Evil. The Angels and the Pirates are two baseball teams, not literal pirates or angels. Furthermore, the native reader would understand that destroy in this context means “to win the game by a decisive margin.” No one was killed in the contest. In this example, a formal equivalence translation would simply translate the headline with words in the receptor language that match as closely as possible, even though the readers might not understand the meaning behind it. Since “Angels” and “Pirates” are proper nouns, a formally equivalent translation might not even translate those words but simply leave them in the original language. The translators would rely on the reader to research or a teacher or commentator to explain the background and thus bring out the full meaning. The translator might also add an explanatory footnote, but the text would not include any extra information not found in the original. The alternative would be what is called a “[dynamic equivalence](dynamic-equivalence.html)” translation, which would attempt to preserve the original meaning but add additional details to help make the meaning more clear. The headline in our example might read something like “A baseball team called ‘the Angels’ soundly defeated another baseball team called ‘the Pirates.’” If the readers would not know what baseball was, the translation might add even more details. There is always a difficult balance between preserving the meaning and preserving the wording. The example above is relatively straightforward—but what about when complex or controversial theological terms and ideas are involved? The formal equivalence philosophy of translation seeks to insert as little change to the text as possible (minimizing human explanation), while still communicating the meaning, even if it means the reader may have to do some research. In the world of English Bible translations, the KJV, NASB, and ESV all follow the formal equivalence philosophy of translation. Some verse comparisons between formal equivalence and dynamic equivalence translations might help. Jesus told the [parable](parable-unforgiving-servant.html) about a king who forgave his servant a great amount of money. However, in Matthew 18:28, the servant did not extend the same grace to a fellow servant: Literal, word\-for\-word translation: “Having gone out however the servant same found one the fellow servants of him who was owing him a hundred denarii and having seized him he was choking saying pay if any you owe.” (This, of course, is difficult to read and make sense of, so a smoother translation is necessary.) The Message (dynamic equivalence): “The servant was no sooner out of the room when he came upon one of his fellow servants who owed him ten dollars. He seized him by the throat and demanded, ‘Pay up. Now!’” (The relatively small sum is compared to “a hundred thousand dollars” in verse 24\.) The New Living Translation (dynamic equivalence): “But when the man left the king, he went to a fellow servant who owed him a few thousand dollars. He grabbed him by the throat and demanded instant payment.” (The thousand\-dollar sum is compared to the “millions of dollars” the servant owed the king in verse 24\.) English Standard Version (formal equivalence): “But when that same servant went out, he found one of his fellow servants who owed him a hundred denarii, and seizing him, he began to choke him, saying, ‘Pay what you owe.’” (A footnote explains that a denarius was a day’s wages for a laborer. This sum is compared to 10,000 talents that the servant owed the king, and a footnote explains that a talent was about 20 years’ wages.) New American Standard Bible (formal equivalence): “But that slave went out and found one of his fellow slaves who owed him a hundred denarii; and he seized him and began to choke him, saying, ‘Pay back what you owe!’” (A footnote explains what a denarius is. The NASB translates the money term the same as the ESV, but a footnote explains that 10,000 talents would be the equivalent 60,000,000 days’ salary. Also, two of the words are in italics, indicating that there is no equivalent word in the Greek; the English words have been added to give clarity.) In this instance, the formally equivalent translations sound more obscure; however, the reader, by doing a little research, will find that the debt that the servant owed the king was far greater than “a hundred thousand dollars” (The Message) or even the “millions of dollars” (NLT). The debt was the amount that a worker would earn in 200,000 years—in other words, it was an absolutely impossible amount to repay. Likewise, the amount that the second servant owed was about a hundred days’ wages—much more than the $10 of The Message and probably more than the “few thousand dollars” of the NLT. In the above examples, the differences are mainly stylistic. But sometimes there are more difficult passages where a formal equivalence translation preserves the wording so that the student can come to independent conclusions about the meaning. We’ll take 1 Corinthians 11:11–12 as an example: Literal, word\-for\-word translation: However neither woman separate from man nor man separate from woman in the Lord. Just as for the woman of the man so also the man by the woman the however all things of God. (Again, such a “literal” translation is of little help.) The Message: “Neither man nor woman can go it alone or claim priority. Man was created first, as a beautiful shining reflection of God—that is true. But the head on a woman’s body clearly outshines in beauty the head of her ‘head,’ her husband. The first woman came from man, true—but ever since then, every man comes from a woman! And since virtually everything comes from God anyway, let’s quit going through these ‘who’s first’ routines.” (Here the translator has taken some concepts from verses 7 and 8 and worked them into verses 11–12 because he thinks this provides a good explanation. He has also added an application that he thinks is implied.) New Living Translation: “But among the Lord’s people, women are not independent of men, and men are not independent of women. For although the first woman came from man, every other man was born from a woman, and everything comes from God.” (This dynamic translation is much closer to formal equivalence than The Message, but the prepositional phrase among the Lord’s people is the translators’ explanation of the formally equivalent in the Lord.) English Standard Version: “Nevertheless, in the Lord woman is not independent of man nor man of woman; for as woman was made from man, so man is now born of woman. And all things are from God.” New American Standard Bible: However, in the Lord, neither is woman independent of man, nor is man independent of woman. For as the woman originates from the man, so also the man has his birth through the woman; and all things originate from God. (The NASB and ESV are very similar here with only slight variations.) Every translation is to some extent an interpretation, but a formal equivalence translation attempts to minimize the interpretation/explanation in the text. The goal of formal equivalence is to preserve the original wording and grammatical forms to the greatest extent possible, while still providing a translation that is intelligible and readable.
How should Christians respond to Pride Month?	Answer Over the past several decades, “Pride Month” has grown from obscurity into a major cultural event, especially in the United States. In America, June is designated for this celebration of non\-traditional sexuality and gender expression. Pride Month also seeks to recognize contributions of LGBTQ\-identifying persons. As with other cultural issues, Christians find themselves torn regarding the best response to Pride Month. It’s important to stand for biblical ideals. We ought not celebrate what Scripture condemns. Yet the gospel is not served if Christians contribute to [false stereotypes](Christians-homophobic.html) about the faith. When sexuality and gender are filtered through unbiblical cultural views, the best tactic for most Christians is like that of the “conscientious objector”: polite, peaceful, firm refusal to actively participate in Pride Month events without demanding others to follow suit. As the name suggests, Pride events presume that behaviors and attitudes once considered immoral should be embraced, even cheered, rather than being criticized. This is not the sole purpose of Pride Month events; activists also intend to remind people that history’s important contributors include those identified with LGBTQ ideas. Events such as parades and rallies are common. Pride flags—a series of colored bars representing [homosexuality](homosexuality-Bible.html) and [transgenderism](transsexualism-gender-identity-disorder.html)—are flown in some communities. The concept of Pride Month has been heavily commercialized; many companies incorporate Pride Month imagery in packaging, commercials, press releases, social media, and so forth. Even within the LGBTQ community, some object to these developments, seeing them as insincere pandering. Faced with commercials, flags, statements, and public events endorsing “Pride,” Bible\-believing Christians often feel they need to do something or say something to counter the month\-long wave of hype. Scripture denounces many actions and attitudes championed during Pride Month as [serious sins](sexual-sin.html) (1 Corinthians 6:9–11\). The Word calls us to be clear about truth (Proverbs 12:17\). Yet the same Bible encourages tact, common sense, and discretion (Proverbs 18:6; Matthew 10:16\). It’s all too easy to be baited into fruitless arguments and a feeling of frustration (Proverbs 29:9\). That which we say and do should be guided by thoughtfulness rather than by volatility (Proverbs 15:1\). Ultimately, Christians are called to be witnesses of the Way, the Truth, and Life (John 14:6; Acts 1:8\). Our obligation is to offer truth to those who are interested (Matthew 28:19\). We cannot conform non\-believers to biblical expectations (1 Corinthians 2:14\). Western culture has long embraced views of premarital sex, drug and alcohol use, morality, and other ideas that run counter to a biblical worldview. That a fallen world should continue to fall further is not surprising but expected (Romans 1:24–31\). Instead of scuffling to “resist” or “stop” things like Pride Month, Christians should remember what it means to be “in” a culture without being “of” that culture (John 17:11; 18:36\). In short, the best Christian response to Pride Month is polite non\-participation. Followers of Jesus should decline to have anything to do with “Pride” events. We should speak truth in love when given an appropriate chance (Ephesians 4:15\). It’s good to articulate why we cannot endorse the ideas or assumptions behind the promotion of “Pride.” We should avoid giving worldly culture exactly what it wants: ammunition with which to falsely accuse the gospel of hateful intolerance (1 Peter 3:15–17\). Many will be offended by truth spoken in humility and love (1 Peter 4:4\)—but that means their conflict is with God, not with us (Galatians 1:10\). Believers cannot change cultural views on sexuality by trying to change culture itself in some broad sense. All we can do is reach individual people (Hebrews 8:10–12; Romans 14:11–12\), letting the Holy Spirit work from there. When we are winsome and loving, those who respond with hate have none but themselves to blame (Proverbs 9:8; Psalm 109:1–5\). Whether surrounding culture chooses holiness or depravity, our mission is unchanged: calling sinners to repentance (Luke 5:32\). We can’t expect society to do that for us (Joshua 24:15\). The mindset behind Pride Month is deeply immoral. Sin is to be mourned over, not celebrated (Romans 1:32\). The “pride” in Pride Month has nothing to do with a satisfied happiness compatible with godliness (Galatians 6:4; 2 Corinthians 7:4\). Arrogant bragging about immorality is the kind of “pride” leading to God’s judgment (Proverbs 8:13; 16:8–9; Psalm 10:4\). At the very least, Christians should never actively participate in anything that blatantly defies God (Acts 5:29\), even though defiance of worldly expectations concerning Pride Month might mean suffering social and legal consequences. When so led by the Spirit, Christians can and should give a sound explanation for their views (1 Peter 3:15–17\) and why others would be wise to follow suit. What we should not do is respond in panic or with fear that we have “lost” somehow when culture turns away from God. First Peter 4:14–19 (ESV) summarizes this perspective efficiently: If you are insulted for the name of Christ, you are blessed, because the Spirit of glory and of God rests upon you. But let none of you suffer as a murderer or a thief or an evildoer or as a meddler. Yet if anyone suffers as a Christian, let him not be ashamed, but let him glorify God in that name. For it is time for judgment to begin at the household of God; and if it begins with us, what will be the outcome for those who do not obey the gospel of God? And “If the righteous is scarcely saved, what will become of the ungodly and the sinner?” Therefore let those who suffer according to God’s will entrust their souls to a faithful Creator while doing good.
What is hagiography?	Answer A hagiography is a biography of a saint or ecclesiastical leader focusing on his or her life, deeds, accomplishments, miracles, and, when appropriate, martyrdom. Hagiographies are common among all religious traditions; in Christendom, hagiographies typically tell of saints canonized by the Roman Catholic Church, Eastern Orthodox Church, and Anglican Church. The term hagiography is sometimes used as a pejorative or slur intended to demean any biographical writing, religious or secular, that unrealistically idealizes its subject with folklore or embellished tradition. Hagiography could be considered a literary form of iconography. Iconography uses images and symbols to convey particular meanings or concepts pertaining to the faith: a dove representing the Holy Spirit, for example, or a lamb symbolizing Jesus. The Catholic Encyclopedia lists three categories of hagiographies: historical memoirs, literary compositions, and liturgical texts. Hagiographies often commemorate important anniversaries such as a feast day or the martyrdom of a venerated saint. Examples of hagiography include History of the Martyrs in Palestine by [Eusebius](Eusebius-of-Caesarea.html); Life of St. Martin of Tours by Severus; and Dialogues, a collection of stories about Saint Benedict and other sixth\-century monks by [Pope Gregory I](Gregory-the-Great.html). As writers of hagiographical works tend to be uncritical of their subjects, readers are often left with an “idealized” version of the individual’s life. Such unidimensional, unrealistic accounts may be a blending of truth and legend; hence, the accuracy of these portrayals is compromised. Ultimately, good scholarship is based on fact rather than fancy. While hagiographies may be a source of hope and edification, no saint should be esteemed on the same level as the Lord Jesus Christ (Hebrews 12:2\). Readers enamored by lofty recollections of a seemingly unblemished, larger\-than\-life saint may fall into the trap of hero worship. Hero worship may lead to idolatry, a sin that is repeatedly condemned in Scripture. In a warning to God’s people, the Lord spoke to Moses saying, “You shall have no other gods before me. You shall not make for yourself a carved image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth. You shall not bow down to them or serve them, for I the Lord your God am a jealous God, visiting the iniquity of the fathers on the children to the third and the fourth generation of those who hate me, but showing steadfast love to thousands of those who love me and keep my commandments” (Exodus 20:3–6, ESV). A hagiography is a literary image or likeness that may become a source of idolatry. A true “hero of the faith” would never crave honor or glory that belongs to God. This truth was evidenced by Paul and Barnabas in an account recorded in the book of Acts: “Now at Lystra there was a man sitting who could not use his feet. He was crippled from birth and had never walked. He listened to Paul speaking. And Paul, looking intently at him and seeing that he had faith to be made well, said in a loud voice, ‘Stand upright on your feet.’ And he sprang up and began walking. And when the crowds saw what Paul had done, they lifted up their voices, saying in Lycaonian, ‘The gods have come down to us in the likeness of men!’ Barnabas they called Zeus, and Paul, Hermes, because he was the chief speaker. And the priest of Zeus, whose temple was at the entrance to the city, brought oxen and garlands to the gates and wanted to offer sacrifice with the crowds. But when the apostles Barnabas and Paul heard of it, they tore their garments and rushed out into the crowd, crying out, ‘Men, why are you doing these things? We also are men, of like nature with you, and we bring you good news, that you should turn from these vain things to a living God, who made the heaven and the earth and the sea and all that is in them. In past generations he allowed all the nations to walk in their own ways. Yet he did not leave himself without witness, for he did good by giving you rains from heaven and fruitful seasons, satisfying your hearts with food and gladness.’ Even with these words they scarcely restrained the people from offering sacrifice to them” (Acts 14:8–18, ESV). Again, biographies of notable Christians can be a source of inspiration and encouragement, but readers should always give glory to God. Apart from Jesus, the renowned saints could have accomplished nothing, and, apart from Him, neither can we (John 15:5\).
What does the Bible say about inflation?	Answer Inflation is one of those words in common usage today but that the Bible does not use. In the context of economic issues, inflation is an increase in overall prices and a corresponding decrease in the purchasing power of the money in circulation. During times of inflation, money is worth less than it was before the inflation hit. While the Bible does not use the word inflation, the concept of sustained price increases—and the misery they cause—exists in the pages of Scripture. For example, when the Aramians attacked Israel during the days of Israel’s [King Jehoram](King-Jehoram-Joram.html), the Israelites experienced extreme inflation. The siege of the capital city led to a lack of goods and, as we would say today, out\-of\-control inflation: “There was a great famine in the city \[of Samaria]. The siege lasted so long that a donkey’s head sold for eighty pieces of silver, and a cup of dove’s dung sold for five pieces of silver” (2 Kings 6:2, NLT). Inflation was so bad that food and fuel were unaffordable—and people were eating donkey’s heads and burning dove’s droppings, if they could get them. Under those harsh conditions, King Jehorham was ready to give up and surrender to Aram. In fact, he blamed the situation on God rather than on his own wickedness: “This disaster is from the Lord ,” he said (2 Kings 6:33\). But [Elisha the prophet](life-Elisha.html) gave him hope to hold out one more day: “Elisha replied, ‘Listen to this message from the Lord! This is what the Lord says: By this time tomorrow in the markets of Samaria, six quarts of choice flour will cost only one piece of silver, and twelve quarts of barley grain will cost only one piece of silver’” (2 Kings 7:1, NLT). God’s promise was that prices would drop dramatically, indicating an end to the siege. So, inflation has been around for a long time, and the examples in Scripture show it is exacerbated by war, disruption of supply chains, and lockdowns (in the form of sieges). Another factor contributing to inflation is greed, which can take the form of price gouging, dishonest weights and measures, etc. The Bible repeatedly condemns dishonest gain: “Do not have two differing weights in your bag—one heavy, one light. Do not have two differing measures in your house—one large, one small. You must have accurate and honest weights and measures” (Deuteronomy 25:13–15; cf. Proverbs 20:10; Ezekiel 45:10; Micah 6:10–11\). The problem with dishonest measures is that, if you pay $10\.00 to get 10 oz of a product, but the seller only gives you 8 oz, then the purchasing power of your money has decreased. In reality, you’re paying not $1\.00/oz but $1\.25/oz—instant inflation. The Bible’s injunctions against dishonest weights and measures, if followed, would help curb inflation. Global inflation is predicted to occur during the [tribulation](tribulation.html), as part of God’s judgment on earth: “When the Lamb opened the third seal, I heard the third living creature say, ‘Come!’ I looked, and there before me was a black horse! Its rider was holding a pair of scales in his hand. Then I heard what sounded like a voice among the four living creatures, saying, ‘Two pounds of wheat for a day’s wages, and six pounds of barley for a day’s wages, and do not damage the oil and the wine!’” (Revelation 6:5–6\). In this judgment, the luxuries are still available, but the necessities will be in short supply. Significantly, this third [Horseman of the Apocalypse](four-horsemen-apocalypse.html) follows the bringer of war (Revelation 6:3–4\). The reality of inflation should remind all of us that riches are fleeting: “Cast but a glance at riches, and they are gone, for they will surely sprout wings and fly off to the sky like an eagle” (Proverbs 23:5\). All of us have, at one time or another, felt like the people in Haggai’s day: “You earn wages, only to put them in a purse with holes in it” (Haggai 1:6\). Our trust should be in something more reliable. Paul enjoined the rich not “to put their hope in wealth, which is so uncertain, but to put their hope in God, who richly provides us with everything for our enjoyment” (1 Timothy 6:17\). Rich or poor, we can store up [treasures in heaven](treasures-in-heaven.html) (Matthew 6:19–21\). We have a surer hope than the shrinking value of money: “Those who trust in their riches will fall, but the righteous will thrive like a green leaf” (Proverbs 11:28\).
How is somebody who does not provide for his family worse than an unbeliever (1 Timothy 5:8)?	Answer In 1 Timothy 5:1–16, the apostle Paul gives pastoral instructions to Timothy on how to nurture and support different groups of people in the church. As a general rule, Christians are to treat members of the [body of Christ](body-of-Christ.html) as we would the members of our own family (verses 1–3\). But widows are to be given special consideration. As part of Paul’s instructions regarding [widows](Bible-widows.html), he tells Timothy, “But if anyone does not provide for his relatives, and especially for members of his household, he has denied the faith and is worse than an unbeliever” (1 Timothy 5:8, ESV). God calls believers to be blameless (Ephesians 1:4\), to shine “like bright lights in a world full of crooked and perverse people” (Philippians 2:15, NLT). One way we do that is by caring for our family members, especially those who are the neediest and most vulnerable. Paul instructed Timothy and the church to look out for defenseless widows: “Take care of any widow who has no one else to care for her” (1 Timothy 5:3, NLT). The apostle stressed the responsibility of believers to provide for their own: “Therefore, as we have opportunity, let us do good to all people, especially to those who belong to the family of believers” (Galatians 6:10\). If a widow had relatives who were followers of Jesus Christ and members of the church, then responsibility for their care shifted from the church to the family. Paul expected Timothy, as a church leader, to instruct families to support and care for their aging parents. The person who neglects such an important obligation, who “does not provide for his family,” is “worse than an unbeliever” because he has proven his lack of love and insincerity of faith. He is like those in the church who “claim to know God, but by their actions they deny him. They are detestable, disobedient and unfit for doing anything good” (Titus 1:16\). Paul’s assertion in 1 Timothy 5 implies that even unbelievers—those who lack faith in Jesus Christ and live without God’s Spirit—have enough good sense and compassion to care for and support their own household. Throughout God’s Word, the Lord honors and defends [widows and orphans](orphans-and-widows.html). He is “a father to the fatherless, a defender of widows” (Psalm 68:5; see also Psalm 146:9; Proverbs 15:25\). Since ancient times, Scripture has demanded justice, love, and support for widows and orphans (Deuteronomy 10:18; 27:19; Psalm 140:12\). God expects His people to provide help and protection to the needy (Exodus 22:22; Deuteronomy 24:17\). Through the prophet, the Lord cried out, “Learn to do right; seek justice. Defend the oppressed. Take up the cause of the fatherless; plead the case of the widow” (Isaiah 1:17\). Jesus Himself showed compassion and deep concern for widows (Luke 7:11–12; 18:1–8; Mark 12:38–40, 41–44\). Even as He hung on the cross, our Lord entrusted His widowed mother to John’s care (John 19:26–27\). The early believers continued in Scripture’s teaching and Christ’s example, appointing seven leaders “full of faith” to oversee the care of widows in the Jerusalem church (Acts 6:1 –7\). James eloquently defined “pure and genuine religion in the sight of God the Father” as “caring for orphans and widows in their distress and refusing to let the world corrupt you” (James 1:27, NLT). In Jewish society, fathers and sons had a moral and legal obligation to provide for widowed daughters or mothers out of their dowry. According to dowry laws, a widow was to be cared for by the individual in charge of her dowry. Thus, a widow with a family should not need to rely on the church for support. For this reason, Paul told Timothy, “Support widows who are genuinely in need” (1 Timothy 5:3, CSB; see also 1 Timothy 5:5\). In 1 Timothy 5:4, Paul suggests two solid incentives for Christians to care for their widowed family members. First, this is how we repay our parents and grandparents for tending to us when we were young. And, second, “this is something that pleases God” (NLT). In Paul’s estimation, a Christian who neglects this basic familial expression of compassion and love sinks below the level of the godless, becoming “worse than an unbeliever.” In contemporary times, it’s not uncommon for the elderly and the widowed to be left alone in care facilities, neglected by their families. Yet, in no uncertain terms, Paul expressed the fundamental Christian duty for us to honor our parents (Ephesians 6:1–3\) and provide for our aging relatives: “But those who won’t care for their relatives, especially those in their own household, have denied the true faith. Such people are worse than unbelievers” (1 Timothy 5:8, NLT).
What does it mean that all things have become new (2 Corinthians 5:17)?	Answer In the first episode of the television series [The Chosen](The-Chosen.html), Mary Magdalene testifies to Jewish religious leader Nicodemus of the absolute transformation she experienced because of knowing Jesus Christ: “I was one way, and now I am completely different. And the thing that happened in between was Him.” This dramatic scene was fashioned on the apostle Paul’s teaching that “if anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new” (2 Corinthians 5:17, NKJV). When a person encounters Jesus Christ and surrenders to Him as Lord and Savior, that individual is now “[in Christ](who-in-Christ.html),” joined to Jesus in His death and resurrection: “We were therefore buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life” (Romans 6:4\). We become a whole new creation in Jesus Christ (Galatians 6:15\). Our “former way of life,” or “old self,” which was “corrupted by its deceitful desires” (Ephesians 4:22\), was “one way,” as Mary put it in the television series. But the “new self” in Christ, “created to be like God in true righteousness and holiness” (Ephesians 4:24\), is “completely different.” Scripture says that, when Mary Magdalene encountered Jesus, He cast seven demons out of her (Luke 8:1–3\). After being set free, Mary was forever changed into a devoted follower of Christ. Through union with Jesus Christ, all things have become new for [born\-again believers](born-again.html). Our old life dominated by sin no longer controls us: “Since we have been united with him in his death, we will also be raised to life as he was. We know that our old sinful selves were crucified with Christ so that sin might lose its power in our lives. We are no longer slaves to sin. For when we died with Christ we were set free from the power of sin. And since we died with Christ, we know we will also live with him” (Romans 6:5–8, NLT). All things have become new illustrates the beginning of our transformation—our inward renewal and regeneration—that will culminate in the fullness of our salvation to be experienced in eternity. Our Savior’s death and resurrection ushered in a foretaste of an entirely new world still to come: “But in keeping with his promise we are looking forward to a new heaven and a new earth, where righteousness dwells” (2 Peter 3:13\). Eventually, everything in creation will be made new (Romans 8:19–20; cf. Isaiah 65:17–25\). Paul explained that the Christian’s new self “is being renewed in knowledge in the image of its Creator” (Colossians 3:10\). Through the inner working of the Holy Spirit, believers grow into the image of Christ “with ever\-increasing glory” (2 Corinthians 3:18\). God promises to give us a new, undivided heart, removing our “heart of stone” and replacing it with a “heart of flesh” (Ezekiel 11:19; 36:26\). “And I will put my Spirit in you and move you to follow my decrees and be careful to keep my laws” (Ezekiel 36:27\). The changes begin in the heart but then spill out to our behavior (Romans 12:2\). Paul explained that these changes don’t happen through our own force of will and self\-effort (Philippians 3:4–9\) but through living by faith in Christ: “My old self has been crucified with Christ. It is no longer I who live, but Christ lives in me. So I live in this earthly body by trusting in the Son of God, who loved me and gave himself for me” (Galatians 2:20, NLT). For believers, all things have become new in us and in our relationships with other people. We now look at unbelievers with compassion, seeing them as Christ saw them—“like sheep without a shepherd” or as lost sinners in need of a Savior (Matthew 9:36\). No matter how different they may be, we recognize fellow Christians as part of one united body—the new creation: “There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus” (Galatians 3:28; see also Romans 12:5\). All things have become new through our union with Christ, and we no longer live for ourselves (2 Corinthians 5:15\). To the [new creation](new-creation.html) in Christ, Jesus said, “A new command I give you: 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\). Instead of living to please ourselves, we now live to please Christ, serve Him (2 Corinthians 5:9; 1 Thessalonians 4:1\), and look out for the interests of others (Philippians 2:3–4; Galatians 6:2\).
What does it mean that the fields are white for harvest (John 4:35)?	Answer After Jesus ministered to the Samaritan woman at [Jacob’s Well](Jacobs-well.html), the townspeople heard her incredible testimony of salvation and began coming out in droves to investigate her claims about Jesus. Meanwhile, the disciples were concerned about the Lord’s physical state, thinking that He must be tired and hungry. Jesus told them that serving the Father by fulfilling His mission was more satisfying than physical food: “My food is to do the will of him who sent me and to accomplish his work. Do you not say, ‘There are yet four months, then comes the harvest’? Look, I tell you, lift up your eyes, and see that the fields are white for harvest” (John 4:34–35, ESV). The harvest is a common biblical theme associated with the kingdom of God (Isaiah 27:12; Joel 3:13; Amos 9:13; Matthew 7:16–19; 9:37; 13:24–30; Luke 10:2; Revelation 14:14–16\). When the fields are “white” for harvest, it means they are “ripe” or “ready” to be harvested. When grain is fully sprouted and in peak condition for gathering, it approaches the color of white. A ripe grainfield looks like a sea of white. Jesus wanted His disciples to understand the urgency and the immediate opportunity of His mission. People hungry for the truth, ready to receive His salvation, were coming to Him; therefore, “the ‘right time’ is now. Today is the day of salvation” (2 Corinthians 6:2, NLT). Harvest time might have been four months distant in the natural world, but the moment for spiritual reaping had arrived. The disciples were focused on physical, earthly concerns like rest and food. But Jesus saw the spiritual necessity. He was consumed with the more urgent and gratifying mission of winning souls for His Father’s kingdom. He urged His disciples to open their eyes, too, and see the crowd of villagers streaming toward them like a ripened field of white, eager and ready to hear the gospel and be gathered into God’s eternal kingdom. Some Bible commentators suggest the Lord’s choice of the word white, also reflected the color of the people’s robes, white against the backdrop of ground and sky. The white\-robed [Samaritan crowd](Samaritans.html) was the harvest Jesus was eager to reap for God, and, indeed, many believed in Jesus and received Him as Lord and Savior (John 4:39–42\). Jesus had a similar passionate reaction in Matthew 9:36–38: “When he saw the crowds, he had compassion on them, because they were harassed and helpless, like sheep without a shepherd. Then he said to his disciples, ‘The harvest is plentiful but the workers are few. Ask the Lord of the harvest, therefore, to send out workers into his harvest field.’” God is the Lord of the harvest (see also Luke 10:2\). He chooses the right moment to do His work of salvation in the hearts of men and women. At the same time, God chooses to partner with us in that work (John 4:36–38\). We must keep our eyes open, seizing the opportunities He presents, both to receive salvation and join with Him in offering it to others. The fields are white for harvest means the right time to bring people into God’s kingdom is now. Paul tells Timothy to be prepared to preach the gospel “in season and out of season” (2 Timothy 4:1–2\). In the agricultural world, farmers must wait between the sowing and reaping seasons. In the spiritual realm, the time for gathering in the harvest is now—whenever and wherever a crop of white\-ripe souls exists.
What does it mean that there will be a famine of hearing the words of the Lord (Amos 8:11)?	Answer We typically understand a famine as a lack of food or water, but Amos 8:11 speaks cryptically of a famine of the hearing of the Word of God: “‘The days are coming,’ declares the Sovereign Lord, ‘when I will send a famine through the land—not a famine of food or a thirst for water, but a famine of hearing the words of the Lord.’” To better understand a difficult message, it’s often helpful to understand the messenger. [Amos](Amos-in-the-Bible.html), along with Hosea, Isaiah, and Micah, prophesied during the eighth century BC. The Jews had split into two nations, the northern kingdom, Israel, and the southern kingdom, Judah. It is interesting to note that Amos had no formal theological training; he was a farmer who raised livestock and sycamore figs (Amos 7:14\). Interesting, too, is the fact that Amos, who resided in Judah, was sent by God to preach in the northern kingdom. As is often the case among a rebellious people, Amos’s calls for national repentance were met with hostility (Amos 7:12\). Let us begin by examining the eighth chapter of Amos in its entirety: This is what the Lord God showed me: behold, a basket of summer fruit. And he said, “Amos, what do you see?” And I said, “A basket of summer fruit.” Then the Lord said to me, “The end has come upon my people Israel; I will never again pass by them. The songs of the temple shall become wailings in that day,” declares the Lord God. “So many dead bodies!” “They are thrown everywhere!” “Silence!” Hear this, you who trample on the needy and bring the poor of the land to an end, saying, “When will the new moon be over, that we may sell grain? And the Sabbath, that we may offer wheat for sale, that we may make the ephah small and the shekel great and deal deceitfully with false balances, that we may buy the poor for silver and the needy for a pair of sandals and sell the chaff of the wheat?” The Lord has sworn by the pride of Jacob: “Surely I will never forget any of their deeds. Shall not the land tremble on this account, and everyone mourn who dwells in it, and all of it rise like the Nile, and be tossed about and sink again, like the Nile of Egypt?” “And on that day,” declares the Lord God, “I will make the sun go down at noon and darken the earth in broad daylight. I will turn your feasts into mourning and all your songs into lamentation; I will bring sackcloth on every waist and baldness on every head; I will make it like the mourning for an only son and the end of it like a bitter day. “Behold, the days are coming,” declares the Lord God, “when I will send a famine on the land— not a famine of bread, nor a thirst for water, but of hearing the words of the Lord. They shall wander from sea to sea, and from north to east; they shall run to and fro, to seek the word of the Lord, but they shall not find it. “In that day the lovely virgins and the young men shall faint for thirst. Those who swear by the Guilt of Samaria, and say, ‘As your god lives, O Dan,’ and, ‘As the Way of Beersheba lives,’ they shall fall, and never rise again” (ESV). Just as the harvest marks the end of the season, the basket of summer fruit signifies the coming judgment in which the rebellious people reap the bitter harvest they have sown (Amos 8:1–3\). Ensnared by economic prosperity and fueled by greed, dishonest merchants added to their coffers by making merchandise of the poor (Amos 8:4–6\). Rather than honoring the Lord, these dishonest merchants considered acts of worship as unwelcome business interruptions. None of this had escaped God’s attention. He had witnessed their deeds, and He knew the hardness of their hearts. As is always the case, the unrepentant who refuse God’s mercy must face His wrath (Amos 8:7\). Verse 9 tells of cosmic signs that indicate the dawning of the [day of the Lord](day-of-the-Lord.html). The day of the Lord occurs before the millennial reign of Christ Jesus; this is the dark time in which God pours out His wrath upon the earth. The prophet’s graphic imagery of death and destruction reminds us that God’s wrath is a terrible spectacle to behold (Amos 8:8–14\). Among the judgments of those days, God will send a famine: a famine of hearing God’s Word. This is surely a severe judgment, as people will seek the Lord and not find Him. Those who rejected the prophets will no longer be able to find a prophet. Those who despised God’s Word will have God’s Word hidden from them. They will hunger and thirst for a message from God, but too late. Like the virgins in Jesus’ [parable](parable-ten-virgins.html), they will come to the door of the wedding feast and find it closed. “Lord, Lord,” they will say, “open the door for us!” (Matthew 25:11\). The only word they hear will be, “Truly I tell you, I don’t know you” (verse 12\). To some degree, the famine of God’s Word is with us now. A growing number of pastors are abandoning sound biblical teachings and the message of the cross. Rather than telling people they are lost sinners in desperate need of salvation, these false teachers proclaim glowing messages of prosperity, self\-esteem, or political activism. Under the inspiration of the Holy Spirit, the apostle Paul warned, “For the time is coming when people will not endure sound teaching, but having [itching ears](itching-ears.html) they will accumulate for themselves teachers to suit their own passions, and will turn away from listening to the truth and wander off into myths. As for you, always be sober\-minded, endure suffering, do the work of an evangelist, fulfill your ministry” (2 Timothy 4:3–5, ESV). Bible study bathed in prayer is the believer’s best preventative against spiritual famine.
What is an extortioner in the Bible?	Answer The words extortion and extortioner are used a number of times in the King James Version as well as in some modern versions. In many versions, the word creditor or usurer is used interchangeably with extortioner in the Old Testament. An extortioner is someone who takes something by threat. The point of extortion is that a person must pay or do something in order to avoid a negative action on the part of the extortioner. Blackmail would be one form of extortion. Kidnapping for ransom would be a form of extortion. The plots of many thrillers are based on extortion—a person with security clearance must provide security codes to a mysterious villain who threatens to harm his family if he does not comply, etc. The KJV uses extortioner in 1 Corinthians 5:10 and 6:10\. Most modern versions use the term swindler. The Greek word used here refers to one who takes things out of [greed](Bible-greed.html) and self\-interest with no regard for the person being defrauded. In modern times we have specific terms for types of crimes: robbery is different from theft, assault is different from battery, manslaughter is different from murder, etc. Scripture is often less precise. Whether a person takes something by force or threat or deception, the heart attitude is still the same: “I will take what I want and I don’t care whom it hurts.” This sin, if discovered in a professing Christian, requires church discipline (1 Corinthians 5:10–11\), and, ultimately, it is a mark of one who is not a true believer (1 Corinthians 6:10\). In the Old Testament, depending on the version, sometimes lenders or creditors are also called extortioners. Whether criminality is indicated depends on the context, and sometimes it is unclear or does not matter. In Psalm 109:10, David prays against his enemies. One of the things he prays is that “the creditor may take all \[his enemy] owns.” In this context, it does not matter if this is a legitimate moneylender or an extortioner. Today, the creditor and extortioner are sometimes melded into one individual—the “loan shark.” The loan shark loans money at an exorbitantly high rate of interest to someone who is desperate, even if there is no foreseeable means to pay back the loan. Threats of violence may ensue, followed by further crime to satisfy the debt. These types of actions are clearly condemned in Scripture. Loaning money to someone who cannot repay and then extorting repayment is immoral. That’s why, in a legitimate loan, borrowers must provide evidence to banks that they have reasonable means to repay the loan, and the interest rate is heavily regulated. One cause of the economic crash of 2008—09 was that banks were approving loans for people to buy homes that were far more expensive than the borrowers could afford. Inevitably, there were mass defaults on those loans. It has become a demand of “social justice” that student loans simply be forgiven. Some would say that any demand for repayment of a loan or any foreclosure on a home amounts to extortion: “If you don’t pay, I will take your house and put you and your family out on the street.” However, legitimate loans, agreed to by the borrower at the time of the loan, should be repaid. Demanding that loans be forgiven under threat of sanctions may itself constitute to a type of extortion. Psalm 37:21 tells us that “the wicked borrow and do not repay.” While the Bible warns about the pitfalls of debt, it does not forbid all [money lending](Bible-lending-money.html) or borrowing or the charging of interest. Not everyone who loans money is an extortionist. However, even if no extortion or exorbitant interest is involved, Proverbs 22:7 warns that “the borrower is slave to the lender” (KJV).
What does it mean that every word of God is pure (Proverbs 30:5)?	Answer The writer identified as [Agur](Agur-Proverbs.html) says, “Every word of God is pure; He is a shield to those who put their trust in Him” (Proverbs 30:5, NKJV). Agur’s statement that every word of God is pure indicates that the Lord’s words and His promises are worthy of our trust because they are tested, tried, and proven to be true. In the original Hebrew, the term translated as “pure” means “proven to be true or trustworthy, flawless.” The word is associated with smelting, or being refined and purified by fire, as in Psalm 12:6: “And the words of the Lord are flawless, like silver purified in a crucible, like gold refined seven times.” God’s Word contains no mixture of impurities, error, or imperfection. Every word refers to every declaration and revelation in the [inspired record](Bible-inspired.html) or, in other words, everything God has said in Scripture. God’s Word is the ultimate, [infallible](Bible-infallible.html), reliable source of truth. Every single word is flawless, perfect, and sincere. There is not the slightest hint of falsehood, corruption, or deficiency in it. The Lord’s promises have stood up to every possible real\-world test. “Your promises have been thoroughly tested, and your servant loves them,” states the psalmist (Psalm 119:140\). We can put our trust in God and His Word to protect us like a shield: “God’s way is perfect. All the Lord’s promises prove true. He is a shield for all who look to him for protection” (2 Samuel 22:31, NLT; see also Psalm 18:30\). Besides offering protection, every word of God is pure in that it provides light and direction to those who trust in it: “The precepts of the LORD are right, giving joy to the heart. The commands of the LORD are radiant, giving light to the eyes” (Psalm 19:8\). God’s Word is “a lamp” to guide our feet and “a light” to illuminate our path (Psalm 119:105\). God’s Word is pure, and it is sure to accomplish the Lord’s intended purpose (Jeremiah 1:12; 23:29; Isaiah 46:10–11; 55:10–11; 1 Thessalonians 2:13\). “Not one of all the Lord’s good promises to Israel failed; every one was fulfilled,” declares Joshua 21:45\. Every word God speaks to humanity is given for a purpose that He will fulfill: “But I the Lord will speak what I will, and it shall be fulfilled without delay. . . . I will fulfill whatever I say, declares the Sovereign Lord” (Ezekiel 12:25\). God’s Word is alive, powerful, and able to penetrate to the depths of the human soul (Hebrews 4:12; John 6:63; 1 Peter 1:23\). Through His Word, God reveals Himself to humanity. We come to know who God is and enter into a relationship with Him through His Word (Luke 24:27, 44–45; John 5:39\). God teaches, rebukes, corrects, prepares, and equips us for every good work through His Word (2 Timothy 3:16–17\). Every word from God is to be received as pure spiritual milk—nourishment for our souls—so that by it we might grow up into the full experience of salvation (1 Peter 2:2\). God’s Word is pure and therefore has a purifying effect on those who love and obey it (Psalm 119:9; Ephesians 5:26\). Jesus told His disciples they had “already been pruned and purified by the message” that He had delivered to them (John 15:3, NLT). The apostle Paul explained that, as followers of Christ, we are made “holy and clean, washed by the cleansing of God’s word” to be presented as His bride, “a glorious church without a spot or wrinkle or any other blemish” (Ephesians 5:26–27, NLT). Every word of God is pure reminds us that the Bible in its original autograph is infallible and [inerrant](Biblical-inerrancy.html). Everything in it is truth. Its author is God, who makes no mistakes. His Word is the final authority (Psalm 119:89; Galatians 3:10\). Because every word of God is pure, flawless, and complete, Agur says in Proverbs 30:6, “Do not add to his words, or he will rebuke you and prove you a liar.” How can we attempt to improve on what is already perfect? For this reason, we are warned not to add to or take anything away from God’s Word (Deuteronomy 4:2; 12:32; Revelation 22:18\).
What does it mean that the secret things belong to the Lord (Deuteronomy 29:29)?	Answer Deuteronomy 29:29 says, “The secret things belong to the Lord our God, but the things revealed belong to us and to our children forever, that we may follow all the words of this law.” This verse comes at the end of a long passage where the Israelites renew the [Mosaic Covenant](Mosaic-covenant.html) and its laws before the Lord. The phrase the secret things belong to the Lord means that there are some things only God knows. He is [omniscient](God-omniscient.html), [omnipotent](God-omnipotent.html), and [omnipresent](God-omnipresent.html). He is also eternal (Psalm 90:2\), knows the future (Jeremiah 29:11\), and sees all things (Proverbs 15:3\). Unlike God, humans are finite and limited in our knowledge—we cannot fully or completely know everything about God or His purposes. So the “secret things” that belong to the Lord are those things that only He knows as the Creator and Sustainer over all creation (Colossians 1:16–17\). However, the fact that the secret things belong to the Lord does not mean that humans cannot know anything about God. In fact, Deuteronomy 29:29 also speaks of “things revealed.“ We can know a great deal about who God is and what He’s doing because He has revealed Himself to us through “the words of this law,” as Deuteronomy 29:29 says. Though God is mysterious, and certain “secret things” belong only to Him, He has chosen to reveal Himself to humanity through His Word (see 2 Timothy 3:16–17 and 2 Peter 1:20–21\). More specifically, God has chosen to make Himself known to us through His Son, Jesus (John 1:14; Hebrews 1:1–3\). God wants us to learn and know more about Him as we as we live our lives (Deuteronomy 4:34; Matthew 11:28–30\). So, even though people can never gain knowledge of “the secret things \[that] belong to the Lord,” they do have access to what is clearly revealed in His Word about who He is and how He wants them to live. The words of Deuteronomy 29:29 can also be a source of encouragement for people facing difficult or challenging circumstances. If a parent loses a child, or a woman is abandoned by her husband, or a man loses his job, knowing that “the secret things belong to the Lord” can help them remember that God knows and sees all things. The “why“ of a tragedy may be one of the “secret things“ that God keeps hidden as part of His inscrutable plan. But He has promised to work even the most difficult circumstances for good on behalf of His chosen and loved people (Romans 8:28\).
What is the significance of Elam in the Bible?	Answer The word Elam (or Elamites) is found almost thirty times in the Bible. Elamites refers to a people group, and Elam to the land area they inhabited. Elam is also listed several times as a name in a list or genealogy, unrelated to the Elamites (1 Chronicles 8:24; 26:3; Ezra 2:7, 31; 8:31; 10:26, Nehemiah 7:34; 10:14; 12:42\). In Genesis 10:22, Elam is listed as one of the sons of Shem, which would make him the grandson of Noah. By the time of Abraham, the Elamites are a defined people group. [Kedorlaomer](Chedorlaomer-Kedorlaomer.html) is the king of Elam who had subjugated a number of other kings in the area. The vassal states rebelled against him, and he and his allies defeated them and carried off the spoils, including Abraham’s nephew [Lot](Lot-in-the-Bible.html). Abraham raised an army and rescued the captives (Genesis 14\). In Isaiah’s day, Elam was one of Israel’s neighbors and also an instrument of judgment. God was going to use Elam to attack [Babylon](Babylonian-empire.html), as a judgment upon Babylon (Isaiah 21:2\); likewise, Elam would attack Jerusalem, bringing God’s judgment (Isaiah 22:6\). However, Elam would also be judged because of her actions against Jerusalem (Jeremiah 25:25; Ezekiel 32:24\). This raises an interesting question. How can God send Elam to attack and bring judgment to Israel and then turn and punish Elam for attacking Israel? We must not think of God telling the leaders of Elam to attack Israel and the leaders responding in humble obedience to God, and then God punishing them for obeying Him. No, the leaders of Elam had their own selfish purposes for attacking Israel, and God simply used them to bring judgment. A similar situation occurs in the life of [Joseph](life-Joseph.html) when he was sold into slavery by his brothers. That evil action was still part of God’s over\-arching plan. “As for you, you meant evil against me, but God meant it for good, to bring it about that many people should be kept alive, as they are today” (Genesis 50:20\). In Elam’s case, even though their aggression was in God’s plan, Elam meant it for evil. Every act, including every evil act, is still under God’s sovereign control. Although God uses all of it to accomplish His purposes, those who do evil with evil motives are held responsible (see Mark 14:21\). Jeremiah 49:33–39 is the longest single passage about the judgment of Elam, but it ends with hope: “‘Yet I will restore the fortunes of Elam in days to come,’ declares the Lord” (verse 39\). Perhaps one of the ways in which Elam found grace is found in Acts 2\. On the [Day of Pentecost](day-Pentecost.html), the apostles were speaking of “the wonders of God” (verse 11\), and people from all over the Roman Empire heard them in their own languages: “Parthians, Medes and Elamites; residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia” all heard the gospel that day.
Do we have to seek the Lord early in the morning (Psalm 63:1)?	Answer Psalm 63 communicates King David’s profound love for God. So deep was his desire for intimate [fellowship with the Lord](fellowship-with-God.html) that, even in the desert, David longed for Him more than water: “O God, You are my God; Early will I seek You; My soul thirsts for You; My flesh longs for You In a dry and thirsty land Where there is no water” (Psalm 63:1, NKJV). The phrase translated “early will I seek You” in the King James Version is rendered differently in most modern translations. For example: “Earnestly I seek you” (NIV, ESV), “I eagerly seek you” (CSB), and “I earnestly search for you” (NLT). In the original Hebrew, the concept of seeking in Psalm 63:1 refers to diligent, wholehearted searching that involves a strong desire focused on developing a relationship with the desired object. Seeking the Lord early in the morning may result from our eager, earnest longing for fellowship with God, but there is no biblical requirement for when we must pursue Him. On another occasion, David declares, “Seek the Lord and his strength; seek his presence continually!” (1 Chronicles 16:11, ESV). Seeking the Lord in prayer is something believers ought to do at all times, continually, and without ceasing (1 Thessalonians 5:17; see also Colossians 1:9–12\). Epaphras prayed “always” and “earnestly” for the Colossians (Colossians 4:12\). In Luke 18:1–8, Jesus tells the parable of the persistent widow to show His disciples that “they should always pray and never give up” (verse 1\). [Seeking the Lord](seeking-God.html) in prayer is not about checking all the right boxes. Instead, it’s about developing a living, vibrant, spontaneous relationship with God our Father. Many Christians get too caught up in rules. They want to know, “When should I pray? Should I pray early in the morning or late at night? How often do I pray? Should I sit down or stand up? What words are appropriate to say?” Jesus put an end to all these concerns when He answered the Samaritan woman’s questions about worship: “The time is coming—indeed it’s here now—when true worshipers will worship the Father in spirit and in truth. The Father is looking for those who will worship him that way. For God is Spirit, so those who worship him must worship in spirit and in truth” (John 4:23–24, NLT). Seeking the Lord is not a matter of when, where, and how. It is a matter of the heart. Any time is the right time to draw near to God in prayer (Acts 17:27; James 4:8\). If we pray and seek the Lord sincerely, from the heart, He promises to hear us (1 John 5:14–15\). His invitation is always open. Jesus welcomes us to come, release our heavy burdens, and find rest in His presence (Matthew 11:28\). Unlike some religions that stipulate prayer at certain times and in [specific postures](bowing-kneeling-prayer.html), the Bible does not mention such formal regulations. Asking the question, “Do we have to seek the Lord early in the morning?” is similar to asking, “Do I have to talk to my spouse or children early in the morning?” We seek the Lord out of our desire for intimate fellowship with Him, just as we speak to our loved ones as part of our natural, interpersonal relations among family members. We can seek the Lord early in the morning (Psalm 5:3; Genesis 28:18–22; 1 Samuel 1:19; 2 Kings 6:15–17; Psalm 88:13; 92:1–2; Mark 1:35\), late at night (Psalm 141:1–2; Genesis 24:63; 2 Chronicles 7:11–12; Ezra 9:5–15; Psalm 42:8; Matthew 14:23; Luke 6:12\), and any time in between (Psalm 55:17; Daniel 6:10; Acts 3:1; 1 Timothy 5:5\). The apostle Paul said he prayed “often” and “day and night” (Romans 1:9–10, NLT; see also 2 Timothy 1:3\). “Night and day we pray earnestly for you, asking God to let us see you again to fill the gaps in your faith,” wrote Paul to the believers in Thessalonica (1 Thessalonians 3:10, NLT). Rather than viewing prayer as an obligation to fulfill, David reminds us in Psalm 63:1 to see our time in fellowship with the Lord as a profound privilege. Instead of asking, “Do I have to seek the Lord early in the morning?” we will begin to think, “Wow, I get to seek the Lord early in the morning!” or “I can’t wait to seek the Lord early in the morning!”
What is the day of Christ?	Answer The day of Christ is a prophetic event specifically referenced three times in the New Testament; the apostle Paul speaks of “the day of Christ,” “the day of Jesus Christ,” and “the day of our Lord Jesus Christ.” Other New Testament passages may allude to the day of Christ, but the use of this phraseology is unique to Paul’s writings. Let us examine these three passages within their proper scriptural context. The first is Philippians 1:3–6: I thank my God in all my remembrance of you, always in every prayer of mine for you all making my prayer with joy, because of your partnership in the gospel from the first day until now. And I am sure of this, that he who began a good work in you will bring it to completion at the day of Jesus Christ (ESV). Besides assuring Christian believers of their [eternal security](eternal-security.html), this passage teaches that the day of Christ marks the time when our sanctification will be complete. At long last, we will enjoy sinless perfection and dwell in resurrected, immortal, glorified bodies. In reference to this same bright future, John wrote, “Beloved, we are God’s children now, and what we will be has not yet appeared; but we know that when he appears we shall be like him, because we shall see him as he is” (1 John 3:2, ESV). The next mention of “the day of Christ” is in Philippians 2:14–16: Do all things without grumbling or disputing, that you may be blameless and innocent, children of God without blemish in the midst of a crooked and twisted generation, among whom you shine as lights in the world, holding fast to the word of life, so that in the day of Christ I may be proud that I did not run in vain or labor in vain (ESV). From this passage, we can be assured that the difficulties believers face in a hostile, godless world will pass and that, in the day of Christ, the struggles will end for those who persevere. In another passage, the apostle Paul writes, “And let us not grow weary of doing good, for in due season we will reap, if we do not give up” (Galatians 6:9, ESV). The third and final of Paul’s references to “the day of Christ” is found in 1 Corinthians 1:4–8: I give thanks to my God always for you because of the grace of God that was given you in Christ Jesus, that in every way you were enriched in him in all speech and all knowledge—even as the testimony about Christ was confirmed among you—so that you are not lacking in any gift, as you wait for the revealing of our Lord Jesus Christ, who will sustain you to the end, guiltless in the day of our Lord Jesus Christ (ESV). Again, the apostle Paul assures all believers of their eternal hope, for when the day of Christ comes, they will be counted among the redeemed. This blessed hope is also expressed in our Lord’s words, “And this is the will of him who sent me, that I should lose nothing of all that he has given me, but raise it up on the last day” (John 6:39, ESV). The day of Christ points to the time when our struggles end and victory over sin and death is no longer a promise, but a glorious reality. We believe the day of Christ begins at the rapture of the church and continues through the millennial reign. The day of Christ is a time of lavish promises fulfilled and decisive victories achieved—a time when believers no longer walk by faith but by sight, for our enemies will be our Lord’s footstool (Psalm 110:1\). The day of Christ is related to but probably distinguished from the [day of the Lord](day-of-the-Lord.html). The day of the Lord is a time of judgment in which God pours out His consuming wrath upon a hostile, rebellious, unbelieving world: Alas for the day! For the day of the Lord is near, and as destruction from the Almighty it comes (Joel 1:15, ESV) Wail, for the day of the Lord is near; as destruction from the Almighty it will come! (Isaiah 13:6\) Woe to you who desire the day of the Lord! Why would you have the day of the Lord? It is darkness, and not light (Amos 5:18, ESV) For the day of the Lord is near upon all the nations. As you have done, it shall be done to you; your deeds shall return on your own head (Obadiah 1:15, ESV) The day of the Lord is a time of worldwide judgment; the day of Christ has to do with believers meeting Christ and receiving their heavenly inheritance. Thankfully, God’s people will not face the unleashing of God’s righteous fury when the day of the Lord comes (I Thessalonians 5:9\). The day of the Lord is reserved for unrepentant sinners who refuse God’s mercy. The haughty and proud rebels who snub His mercy must face His judgment. By contrast, the day of Christ is a time of hope and promise and, indeed, a day of celebration. May we join King David in singing, “I waited patiently for the Lord; he inclined to me and heard my cry. He drew me up from the pit of destruction, out of the miry bog, and set my feet upon a rock, making my steps secure. He put a new song in my mouth, a song of praise to our God. Many will see and fear, and put their trust in the Lord” (Psalm 40:1–3, ESV).
What is a bridegroom of blood in Exodus 4:25?	Answer Moses’ wife, [Zipporah](Zipporah-in-the-Bible.html), calls Moses a “bridegroom of blood” in Exodus 4:25\. To understand the appellation and the circumstance leading up to Zipporah’s use of it, we will look back about 400 years: Genesis ends with Joseph as the prime minister of Egypt who, by God’s providence, saved Egypt from the famine and welcomed all his father’s household to live in the land of Goshen. Exodus begins, centuries later, with the Israelites having become a great nation. They were persecuted by a Pharaoh who did not care what Joseph may have done and was afraid that so many foreigners in the land presented a security risk (Exodus 1:8–11\). He ordered that all the male Israelite babies be killed, but the infant [Moses](life-Moses.html) was saved by his mother and eventually adopted by Pharaoh’s daughter (Exodus 2:1–10\). He grew up as Egyptian royalty but never forgot that he was an Israelite. One day he defended an Israelite slave but killed an Egyptian in the process. Pharaoh wanted Moses killed, so Moses fled the country (Exodus 2:11–17\). He became a shepherd in the land of Midian. Moses lived in Midian for 40 years and married and had children. We don’t know what he may have told his wife and her family about his past, but, by all indications, he planned to be a shepherd the rest of his life and simply put Egypt and the captive Israelites out of his mind. Then God appeared to Moses in the [burning bush](burning-bush.html) and told him to go back to Egypt and lead the Israelites out of slavery. Moses objected but eventually resigned himself to the task (Exodus 3:1—4:17\). We can imagine that this would represent a major disruption in his family life, and his wife may not have been happy about the new direction he was taking. On Moses’ trip back to Egypt, God intercepted him and “was about to kill him” (Exodus 4:24\). Moses’ wife, Zipporah, “took a flint knife, cut off her son’s foreskin and touched Moses’ feet with it” (verse 25\). At that time, she said, “Surely you are a bridegroom of blood to me” (verse 25\)—“‘bridegroom of blood’ referring to circumcision” (verse 26\). After that, God relented (verse 26\). In this way, Zipporah saved her husband’s life. The “bridegroom of blood” incident sounds strange to most readers. Why would God send Moses on a mission and then try to kill him? Why did circumcising the son satisfy God? First, we must recognize that there is perhaps some anthropomorphic language here because, if God really tried to kill Moses, He would have succeeded. It appears that God opposed or threatened Moses in some way (perhaps by severe illness), and this was apparently because Moses had not circumcised his son. [Circumcision](circumcision.html) was the sign of the covenant between God and the descendants of Abraham (Genesis 17:9–14\). Any uncircumcised male must be “cut off from his people” (verse 14\). This could mean banishment or even death. Moses, as a shepherd in Midian, had apparently completely given up being an Israelite, as shown in the fact that he had not circumcised his son. Perhaps Moses assumed he was already “cut off” from his people, so why should he bother to maintain the sign of the covenant? For whatever reason, and possibly even because of his Gentile wife's objections, he had not circumcised his own son. God did not press the issue until it was time for Moses to go back to Egypt and become the leader of God’s covenant people. Before he could assume leadership, Moses would have to get his own house in order. We are not told the backstory, but we assume there had been some discussion about circumcision between Moses and his wife because Zipporah knew exactly what to do. After circumcising her son, she touched Moses’ feet with the foreskin—which would make sense if Moses were extremely ill and near death and therefore unable to perform the circumcision himself. Touching his feet with the foreskin was the act that “healed” Moses because it was tangible evidence that the sinful situation had been corrected. Zipporah’s exclamation, “You are a bridegroom of blood to me,” is a complaint or a lament. She had to do something to her young son that was very painful and also very bloody. It was something that no mother would necessarily want to do, and she expressed her frustration with the way things had developed. Perhaps she, even more so than Moses, had planned to live out her days on the plains of Midian as a shepherdess and mother. Instead, her family had been completely uprooted to go on a journey she never expected to take. Additionally, she found herself doing something that she objected to. She is angry at Moses about it and calls him “a bridegroom of blood.” In English it might be paraphrased as “a husband of horrors,” “a mate of misery” or “a groom of gore.” The sentiment is, “If I had not married you, I would not have had to do this awful thing to my son.” Zipporah is hardly mentioned again after the “bridegroom of blood” incident. We do not know what her relationship with Moses was like or if she ever truly accepted his God. Likewise, Moses’ children are only mentioned once after this, and it is evident they did not rise to leadership in Israel. It is not even clear that Moses’ family lived with him during the time he led Israel. This was not God’s ideal, but God used Moses in spite of his family dynamic. In the New Testament, church leaders are supposed to have their own houses in order, including having faithful wives and children (1 Timothy 3:1–12; Titus 1:5–9\).
Who was Ambrosiaster?	Answer Ambrosiaster, or Pseudo\-Ambrosius, is the name ascribed to the unknown author of Commentaria in Epistolas Beati Pauli, an early commentary on the writings of the apostle Paul. The work had been attributed to [St. Ambrose](Ambrose-of-Milan.html), Bishop of Milan, who died in 397; however, in 1527, the esteemed scholar, theologian, and philosopher [Desiderius Erasmus](Desiderius-Erasmus.html) questioned Ambrose’s authorship, and his considered verdict has since been widely accepted by scholars. As doubt surrounds the commentary’s authorship, the name Ambrosiaster, or Pseudo\-Ambrosius, is used. The real Ambrosius (as opposed to Ambrosiaster) was Aurelius Ambrosius, also known as Ambrose of Milan. He was bishop of Milan during the fourth century. Prior to becoming a prominent theologian, Ambrose held a position in the Roman government as a consular prefect. As a youth, he studied law, literature, and rhetoric. His reputation as a gifted orator motivated [Augustine](Saint-Augustine.html), who was then a non\-believer, to hear him speak. As bishop of Milan, Ambrose was regarded for his generosity toward the poor, his stand against the [Arian heresy](arianism.html), and his strict adherence to ethical conduct. But Ambrose is probably best known today for his role in Augustine’s conversion to Christianity. The manuscript attributed to Ambrosiaster offers no hint as to its author. Internal evidence suggests the commentary was written during the pontificate of Damascus (AD 366—384\). The biblical quotations predate the Latin Vulgate; additionally, the referencing of ecclesiastical writers such as Tertullian, Cyprian, and Victorinus also supports the mid\- to late\-fourth\-century dating. Adding further confusion to the question of authorship, Augustine credited portions of the commentary on Paul’s letter to the Romans to Sanctus Hilarius. Considered one of the outstanding Dominican scholars of his time, Sixtus Senensis, or Sixtus of Siena, described the Commentaria in Epistolas Beati Pauli as “brief in words, but weighty in matter.” As previously mentioned, the biblical references in Ambrosiaster’s work predate the Latin Vulgate; thus, the commentary has played an important role in [textual criticism](textual-criticism.html). Regardless of authorship, the Commentaria was hailed by scholars such as Augustine and Jerome for the quality of its exegesis.
What does it mean to choose life (Deuteronomy 30:19)?	Answer In Deuteronomy 30:19–20, we find one of Scripture’s most direct communications regarding the choices we make and God’s will for His people: “Today I have given you the choice between life and death, between blessings and curses. Now I call on heaven and earth to witness the choice you make. Oh, that you would choose life, so that you and your descendants might live! You can make this choice by loving the Lord your God, obeying him, and committing yourself firmly to him. This is the key to your life” (Deuteronomy 30:19–20, NLT). As Moses nears the end of his ministry, he counsels God’s people to choose life. He outlines the way to do this: “Love the Lord your God, listen to his voice, and hold fast to him. For the Lord is your life” (Deuteronomy 30:20\). Moses reviews the terms of the covenant, explaining to the people of Israel that walking in a covenant relationship with God means making a radical decision to commit themselves wholly to the Lord and His ways (see Exodus 19:3–9; Joshua 24:15–24\). To choose the Lord is to choose life. Choose life indicates that people have a choice, a decision to make. We choose life by choosing God. When we respond to the Lord in faith, love, and obedience, we receive life eternal. Under the [Old Covenant](old-covenant.html), Israel received life abounding with all God’s goodness and physical blessings (Deuteronomy 11:26; 30:2–10; 15; Psalm 21:4–6\). Under the [New Covenant](new-covenant.html), believers in Christ receive abundant life (John 10:10; Ephesians 1:3–14\). Jesus said, “I am the resurrection and the life. The one who believes in me will live, even though they die” (John 11:25\). We choose life when we accept Jesus Christ as our Lord and Savior and dedicate ourselves to following Him. He becomes our life (Colossians 3:4\). The Lord gives His followers “a rich and satisfying life” (John 10:10, NLT). Our obedience to God brings life now in all its fullness, as well as life eternal (John 17:3; Psalm 16:11\). But disobedience results in the greatest curse of all—death and destruction now and forever (Matthew 7:13; 2 Thessalonians 1:8–9; Hebrews 2:2–3\). The life God offers—the life Israel was to choose—was lived out in worship of God, in purity, justice, fairness toward the weak and poor, and through obedience to all the instructions Moses had laid out. Choosing life was choosing the Lord’s way above their own. Any other choice would lead to tragedy and death. The call of Moses to choose life was not only about obeying rules. It was a call to the heart: “And now, Israel, what does the Lord your God ask of you but to fear the Lord your God, to walk in obedience to him, to love him, to serve the Lord your God with all your heart and with all your soul” (Deuteronomy 10:12; see also Deuteronomy 6:5; 11:13–14\). Jesus issued this same call as the first and [greatest commandment](greatest-commandment.html): “Love the Lord your God with all your heart and with all your soul and with all your mind” (Matthew 22:37–38\). Loving the Lord is the first step in choosing life. When we love the Lord, we desire to know Him intimately. We hear His voice and follow (John 10:3, 27\). One feature of the relationship between a shepherd and his flock is that sheep always recognize their shepherd’s voice. As we get to know the Lord intimately, we become aware that He is our [Great Shepherd](Good-Shepherd.html) (Hebrews 13:20\). Whenever we might be tempted to turn away to the right or the left, our Shepherd is there, telling us the right way to go (Isaiah 30:21\). We will obey and follow the voice of the Lord because we know and trust Him deeply. We choose life when we choose God, who is the giver and sustainer of life (Acts 17:25\). The Bible says God breathed the breath of life into humans (Genesis 2:7\). Since our lives are a gift from God (Psalm 139:13; Acts 17:28\), our highest aim ought to be living for Him. Jesus said, “If you cling to your life, you will lose it; but if you give up your life for me, you will find it” (Matthew 10:39, NLT). We choose life by letting go of selfish desires and living for His sake. Then we can say like the apostle Paul, “For to me, to live is Christ and to die is gain” (Philippians 1:21\).
What does it mean that God inhabits the praise of His people (Psalm 22:3)?	Answer Psalm 22 is a prophetic psalm of David presenting Jesus Christ as the Savior who laid down His life. The psalm begins by portraying the rejection and [abandonment](why-have-you-forsaken-me.html) Christ suffered on the cross (Psalm 22:1–2; cf. Matthew 27:46; Mark 15:34\). Yet, immediately, the suffering Messiah makes a strong declaration of trust in God: “But thou art holy, O thou that inhabitest the praises of Israel” (Psalm 22:3, KJV). As the bearer of humanity’s sins, Christ was destined to experience untold pain and anguish (Isaiah 53:4–6, 10; 2 Corinthians 5:21\). In the seemingly endless silence in which God does not answer—perhaps the worst moment of torment Christ would ever know—the Son reminds Himself of God’s sovereign position: “Yet you are holy, enthroned on the praises of Israel” (Psalm 22:3, ESV). The word enthroned here describes the circumstance of sitting, remaining, or dwelling somewhere. (The phrasing God inhabits the praise of His people comes from the King James Version of Psalm 22:3\.) When the Messiah declared, “God inhabits the praise of His people” in Psalm 22:3, He expressed His absolute trust in God. No matter what was happening at that moment or how alone He felt, the Messiah knew that God was present and in control, ruling over His hour of greatest need (see 1 Peter 2:23\). God the Father had not abandoned Him. God was working out His sovereign plan, and the Messiah would soon be delivered (see Psalm 22:4–5\). Many examples of God’s enthronement exist in Scripture. The psalmist urged, “Sing praises to the Lord, who sits enthroned in Zion! Tell among the peoples his deeds!” (Psalm 9:11, ESV; see also Psalm 29:10; 102:12\). “Who is like the Lord our God, the One who sits enthroned on high” (Psalm 113:5\). When Isaiah saw the Lord “high and exalted, seated on a throne” over all creation in heaven and earth “and the train of his robe filled the temple” (Isaiah 6:1–6\), the prophet was utterly undone by God’s presence. The idea behind God inhabiting the praise of His people could be that God’s throne—His dwelling place—was the [tabernacle](tabernacle-of-Moses.html), the place where praise was continually offered to Him. In Psalm 22, the Messiah in His suffering remembers the place and people of praise. He is not among those congregants, but He expresses with confidence that their praises are appropriate. Even in the extremity of His distress, the Messiah trusts that God is holy and worthy of praise. Heaven is a place where God is surrounded by praise, and it is described in the Bible as God’s temple (Psalm 11:4; Habakkuk 2:20\). Yet the ultimate dwelling place for God is with His people: “Look! God’s dwelling place is now among the people, and he will dwell with them. They will be his people, and God himself will be with them and be their God” (Revelation 21:3; see also Revelation 21:22\). Jesus Christ revealed that He is the Lord’s temple (John 2:19–21\), and God’s presence now inhabits His body—the church (1 Corinthians 3:16–17\). Scripture repeatedly affirms that individual believers are “the temple of the living God” and “temples of the Holy Spirit” where God’s presence dwells (1 Corinthians 6:19; 2 Corinthians 6:16\). The whole church “is joined together and rises to become a holy temple in the Lord . . . built together to become a dwelling in which God lives by his Spirit,” explains the apostle Paul in Ephesians 2:21–22\. The church fits together like “living stones” being built into “a spiritual house” that offers “spiritual sacrifices” of praise to God (1 Peter 2:5\). The writer of Hebrews counsels, “Through Jesus, therefore, let us continually offer to God a sacrifice of praise—the fruit of lips that openly profess his name” (Hebrews 13:15\). The apostle Peter explains, “But you are a chosen people, a royal priesthood, a holy nation, God’s special possession, that you may declare the praises of him who called you out of darkness into his wonderful light” (1 Peter 2:9\). God still inhabits the praises of His people. No matter what our circumstances, we know that God is holy and does all things right. We can worship the Lord even in our distress.
What does it mean that the Holy Spirit will teach you all things (John 14:26)?	Answer In John 14:26 Jesus says to His disciples, “But the Advocate, the Holy Spirit, whom the Father will send in my name, will teach you all things and will remind you of everything I have said to you.” As we study this passage, as with all passages, we need to address the immediate context and then draw applications to ourselves for our day. Let’s look first at what Jesus was saying to His disciples and the effect of the [Holy Spirit](who-Holy-Spirit.html) upon them. It is clear from many gospel passages that the disciples didn’t understand the ultimate meaning of Christ’s teaching regarding His death, burial, and resurrection. An example of this is found in John 13:31–38\. After the Lord’s resurrection, the Holy Spirit comes upon the disciples as recorded in Acts 2:1–13\. Note, immediately after that, Peter addresses the crowd and explains what is going on at that moment and preaches the resurrection of Christ. Thus, the first fulfillment of John 14:26 occurred. Jesus said that the Holy Spirit “will teach you all things,” and on the [day of Pentecost](day-Pentecost.html) the disciples understood what happened regarding Jesus and especially the meaning of His death and resurrection. Also, the Holy Spirit reminded the disciples of Jesus’ teachings and the details of the events in His life so as to record them in the gospels and explain them in the epistles. The apostle John later wrote, “Jesus performed many other signs in the presence of his disciples, which are not recorded in this book. But these are written that you may believe that Jesus is the Messiah, the Son of God, and that by believing you may have life in his name” (John 20:30–31\). And Peter wrote, “Do not repay evil with evil or insult with insult, but with blessing” (1 Peter 3:9\)— a clear reference to Jesus’ teaching in the [Sermon on the Mount](sermon-on-the-mount.html) (see Matthew 5:43–47\). Again, Jesus had promised the disciples that the Holy Spirit “will teach you all things and will remind you of everything I have said to you,” and we have the New Testament as a result. For believers today, the Holy Spirit [illuminates](biblical-illumination.html) the Bible for us. At the moment of salvation, the Holy Spirit indwelt us, and we were given a new heart (Ezekiel 36:26\). As the Lord told Israel, “And I will put my Spirit in you and move you to follow my decrees and be careful to keep my laws” (Ezekiel 36:27\). Without the Holy Spirit enabling us to understand the Bible and God’s commands, we could not understand or obey them. Paul states this reality in 1 Corinthians 2:13–14: “This is what we speak, not in words taught us by human wisdom but in words taught by the Spirit, explaining spiritual realities with Spirit\-taught words. The person without the Spirit does not accept the things that come from the Spirit of God but considers them foolishness, and cannot understand them because they are discerned only through the Spirit.” Thus, for us today, the Holy Spirit enables us to understand, live out, and apply God’s Word in our lives. In summary, in John 14:26 Jesus promises His disciples in the upper room that the Holy Spirit would enable and equip them to remember, write, and apply the life and teaching of Jesus. The Holy Spirit guided them to record and write the New Testament (2 Timothy 3:16–17; 2 Peter 1:20–21\). For us today, the Holy Spirit enables us to understand and live out God’s Word as we follow Jesus, and He brings to our remembrance “the word planted in you” (James 1:21\).
What is confirmation bias?	Answer Confirmation bias is the tendency to interpret evidence and reality in such a way as to affirm what we want to believe. A simple example of confirmation bias can be seen when two people are watching a football game but are supporting the opposite teams. A play is made in which a wide receiver catches a ball near the sideline, and there is some uncertainty whether he caught the ball inbounds or out of bounds. The person supporting the offensive team will be looking for proof that the receiver caught the ball inbounds and will argue for this interpretation of the various replays. The person supporting the defensive team will be looking for proof that the receiver caught the ball out of bounds and will argue for that interpretation of the replays. Each of them is looking for confirmation of what he wants to be true. Each is biased toward a particular interpretation of the evidence so as to confirm his desired outcome. Are Christians sometimes guilty of confirmation bias? Are Christians perhaps unknowingly interpreting evidence in such a way as to “prove” what they want to believe is true? The simple and quick answer to these questions is, yes, Christians are sometimes guilty of confirmation bias. However, a more helpful and realistic way to address this topic is to rephrase the question this way: “Are people influenced by confirmation bias?” Another helpful way to address the issue would be with this question: “Are people perhaps unknowingly interpreting evidence in such a way as to prove what they want to believe is true?” The answer to both of these questions is a strong “yes.” Realistically, no one ever views a situation or evidence from a completely objective or neutral frame of mind. In fact, it would be helpful to remove the concept of “guilt” from the discussion. Confirmation bias isn’t necessarily good or bad. It simply is a reality of the human condition. Thomas Nagel, an atheist philosopher who has taught at New York University, strongly affirms the reality of confirmation bias as being a part of the human condition. In 2003, Nagel wrote an essay entitled “Evolutionary Naturalism and the Fear of Religion.” In this essay, he makes this honest statement of his own confirmation bias: “I speak from experience, being strongly subject to this fear \[of religion]. I want atheism to be true and am made uneasy by the fact that some of the most intelligent and well\-informed people I know are religious believers. It isn’t just that I don’t believe in God and, naturally, hope that I’m right in my belief. It’s that I hope there is no God! I don’t want there to be a God; I don’t want the universe to be like that” (The Last Word, Oxford University Press, 1997, p. 130\). It would be helpful for all people to be as aware of and as forthright concerning their own confirmation bias. How, then, should a Christian confront the reality of confirmation bias? First, a Christian needs to honestly admit this reality, not just for himself, but for all of mankind. We need to be striving to live truthful, honest lives before God and men (Psalm 51:6\). Second, we need to recognize that a person apart from the miraculous work of God in his or her life has a confirmation bias against the truth of God’s Word. Psalm 14:2–3, which Paul references in Romans 3, makes this reality clear: “The Lord looks down from heaven on all mankind to see if there are any who understand, any who seek God. All have turned away, all have become corrupt; there is no one who does good, not even one.” In Romans 8:7, Paul informs us that “the sinful nature is always hostile to God. It never did obey God’s laws, and it never will” (NLT). Most Christians can recall the time before they were saved when they were in this place, hostilely opposed to God, His ways, and His Word. Third, we should not deny the reality of confirmation bias in our defense and proclamation of the [gospel](what-is-the-gospel.html). Rather, we should gently and respectfully convince our neighbors and friends of the reality of the life of Christ and the truth of God’s Word. Last, knowing that all people everywhere are subject to confirmation bias, we should be praying for God to show our neighbors and friends their own bias against God and the [biblical worldview](Christian-worldview.html). We should ask for God to show them their sin, need, and hostility toward God; we should ask God to show them how forgiveness, reconciliation, and renewal are available in Christ. In summary, Christians should recognize that all people are subject to confirmation bias. The believer should strive to recognize his or her own biases and make sure that these biases are in line with the truth of God’s Word (Psalm 139:23–24\). And the believer should be praying for and gently pointing out the confirmation biases in the lost. We have been given the [ministry of reconciliation](ministry-of-reconciliation.html) (2 Corinthians 5:18\), and we should be pointing all people to the ultimate reality of truth in Christ and God’s Word.
Does the Bible say to believe in yourself?	Answer In our day of pop psychology and self\-analysis, the question of whether the Bible says to believe in yourself is timely and needed. Our culture is very much directed toward self\-affirmation, “[following your heart](follow-your-heart.html),” and having pride in yourself. In some cases, we are told to disassociate from anyone who doesn’t affirm us at every turn. “You do you,” “Believe in yourself,” “Love yourself,” and other such catchphrases are the current rage. The admonition to believe in yourself can be meant in different ways. Of course, there is nothing wrong with believing you have the ability to do something when you actually have that ability. There’s nothing wrong with having [confidence](Bible-confidence.html) to make decisions or try a new direction. Self\-confidence is good, within limits. As long as self\-confidence is accompanied by humility, rationale, and the fear of God, it is a valuable trait and can ward off a defeatist attitude. But believing in yourself can be taken to sinful extremes. And no matter how much you believe in yourself, you cannot guarantee desired outcomes. The Bible deals with the issue of believing in yourself and the folly of placing our trust in the wrong thing. First, the Bible describes the nature and character of God as perfectly trustworthy. Deuteronomy 32:4 states, “He is the Rock, His works are perfect, and all His ways are just. A faithful God who does no wrong, upright and just is He.” Since we know God is worthy of our trust, we should believe in Him. Second, the Bible describes the nature and character of man as untrustworthy. Apart from repentance and faith in Christ, man is described as wicked and sinful. In Romans 3:10–12, Paul references Psalms 14 and 53 in describing the nature of man: “There is no one righteous, not even one; there is no one who understands, no one who seeks God. All have turned away, they have together become worthless; there is no one who does good, not even one.” In Luke 18:19, the Lord Jesus states, “No one is good—except God alone.” These verses and many others declare that the heart of man is sinful. Jeremiah 17:9 calls the heart “deceitful.” The Bible does not teach to believe in yourself in the sense of trusting our own goodness or self\-worth. What God would have us believe about ourselves is that we are desperately wicked and living in rebellion to God and His Word. And, due to this sin and rebellion, we are worthy of eternal condemnation. In His grace, God doesn’t leave us in this sinful, wicked predicament. He sent the Savior, His own Son, Jesus Christ. All through the New Testament, we are commanded not “Believe in yourself,” but “Believe in Jesus Christ” (e.g., Acts 16:31\). It is only through belief in Jesus that we are saved. The Bible is in fact full of cautions not to believe in yourself: “Lean not on your own understanding” (Proverbs 3:5\) “Those who trust in themselves are fools” (Proverbs 28:26\) “Human help is worthless” (Psalm 108:12\) “This is what the Lord says: ‘Let not the wise boast of their wisdom or the strong boast of their strength or the rich boast of their riches’” (Jeremiah 9:23\) In contrast, the Bible says, we should believe in God: “Trust in the Lord with all your heart” (Proverbs 3:5\) “Those who trust in the Lord will prosper” (Proverbs 28:25\) “Whoever trusts in the Lord is kept safe” (Proverbs 29:25\) “Believe in the Lord your God, and you will be able to stand firm” (2 Chronicles 20:20\) As Jesus said, “Trust in God, and trust also in me” (John 14:1, NLT). Jesus is the truth (John 14:6\), and His words are “full of the Spirit and life” (John 6:63\). Because we are filled with sin, we should not believe in ourselves. Our strength will flag, and that is why we need the Lord’s strength (Philippians 4:13; Isaiah 40:28–31\). Our wisdom will fail, and that is why we need the wisdom from above (James 1:5\). We are to look away from ourselves to the greatness and glory of God, believe in Christ, and live for God’s glory (Colossians 3:17\). As we do, we will experience the fullness of joy and the pleasure of God. Psalm 115:1 should be a verse we keep close to our minds and hearts: “Not to us, O Lord, not to us but to your name be the glory, because of your love and faithfulness.” In summary, the Bible does not say to believe in yourself. Rather, the Bible teaches us to look away from our sinful selves to the glory and goodness of God and His work on our behalf in Christ. We are to [believe in Jesus](believe-in-Jesus.html). “Trust in the LORD with all your heart and lean not on your own understanding; in all your ways submit to him, and he will make your paths straight” (Proverbs 3:5–6\).
Why did Jesus say to “agree with your adversary quickly” (Matthew 5:25)?	Answer Jesus taught in His great [Sermon on the Mount](sermon-on-the-mount.html) that kingdom people live by a moral code that far exceeds mere formal adherence to the law. Christ’s disciples obey their King because they are committed and loyal to Him—the One who has conquered their whole hearts. True kingdom servants seek to follow God’s instruction to its deepest heart application. They don’t merely satisfy the bare minimum requirement. This principle prompted Jesus to say, “Agree with your adversary quickly, while you are on the way with him, lest your adversary deliver you to the judge, the judge hand you over to the officer, and you be thrown into prison” (Matthew 5:25, NKJV). In context, Jesus is focused on the topics of hatred and anger: “You have heard that our ancestors were told, ‘You must not murder. If you commit murder, you are subject to judgment.’ But I say, if you are even angry with someone, you are subject to judgment! If you call someone an idiot, you are in danger of being brought before the court. And if you curse someone, you are in danger of the fires of hell” (Matthew 5:21–22, NLT). “You shall not murder” was the letter of the law (Exodus 20:13; Deuteronomy 5:17\). But Jesus dug down to the heart matter of the command, which was hatred. Members of God’s kingdom must do away with all hatred and anger (Leviticus 19:17; Ephesians 4:31; Colossians 3:8\). Jesus set forth the example of a believer needing to reconcile with another believer: “So if you are offering your gift at the altar and there remember that your brother has something against you, leave your gift there before the altar and go. First be reconciled to your brother, and then come and offer your gift” (Matthew 5:23–24, ESV). Jesus insisted that we not allow quarrels and resentments to rankle but get right with our brothers and sisters in Christ as soon as we become aware of an issue. We cannot expect to please the Lord in worship while bitterness and anger are left to fester in our hearts. Appropriate, [God\-honoring worship](true-worship.html) involves the speedy giving and receiving of forgiveness and reconciliation of broken relationships (Mark 6:15; 11:25\). The second example Jesus gave was of two feuding people about to appear before a judge in court to settle a disagreement. To “agree with your adversary quickly” is to “settle your differences quickly” (NLT). Jesus urged His followers to settle matters face to face, sooner rather than later, before ever getting to court. The longer we wait to come to terms with an antagonist, the worse the outcome will be for us. The emphasis of Jesus’ sermon was to teach the principles of kingdom living. Christ came not to abolish the law but to fulfill it—to accomplish its purpose (Matthew 5:17–19\). Jesus fulfilled the law and its requirements by providing for His followers a righteousness that “is better than the righteousness of the teachers of religious law and the Pharisees” (Matthew 5:20\). Christ’s righteous fulfillment of the law, followed by His death on the cross, would allow His followers to enter the kingdom of heaven. Kingdom people seek to demonstrate the same kind of mercy and grace that is shown to them by their King. To reject the righteousness of Christ is to face judgment and the “danger of the fires of hell” (Matthew 5:22\). As kingdom seekers, we must be willing to agree with our adversary quickly—to let go of our pride and any other self\-righteous, pharisaic attitudes. We must be willing to concede, forfeit our entitlements, and settle our disputes quietly and peacefully. A little later in His sermon, Jesus advised, “If anyone wants to sue you and take your shirt, hand over your coat as well” (Matthew 5:40\). We may be right in the eyes of the law; we may have the upper hand legally; we may be sure to win our case in court, but God might be calling us to drop our case for the sake of His kingdom. If we try to hang on to our life, Jesus said we will lose it. But if we offer it up for His sake, we will find it (Matthew 16:25\). We gain nothing if, in the process of fighting for our rights, we lose our soul (Matthew 16:26\).
What does it mean that the Father is the first Person of the Trinity?	Answer The word [Trinity](Trinity-Bible.html) is not used in the New Testament, but Christians believe that this term best describes God, who eternally exists as three distinct Persons. He has revealed Himself to us as Father, Son, and Holy Spirit (see Galatians 4:6\). We often speak of the Trinity as the first Person, the Father; the second Person, the Son; and the third Person, the Spirit. In no way do the terms first, second, and third, applied to the Persons of the Trinity, suggest levels of importance or significance. The wording of the [Athanasian Creed](Athanasian-creed.html) was careful to maintain the equality of the Persons of the godhead: “We worship one God in Trinity, and Trinity in Unity, neither confounding the persons, nor dividing the substance. For there is one Person of the Father, another of the Son, and another of the Holy Spirit. But the godhead of the Father, of the Son, and of the Holy Spirit, is all one, the glory equal, the majesty co\-eternal. . . . In the Trinity none is before or after another; none is greater or less than another, but all three Persons are co\-eternal together and co\-equal.” While each Person of the Trinity is co\-eternal and co\-equal with the others [ontologically](ontological-Trinity.html), when the members of the Trinity relate to people, they do so in a specific hierarchy. That is, each Person of the Trinity plays a specific role. In the New Testament, when the term God is used, it most often refers to God the Father. The Father is the “first Person of the Trinity” because in the “Trinitarian formula” found in Matthew 28:19, the Father is presented first: “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.” The simple word order of the formula might be enough to explain the Father’s position as “first.” However, there is more that contributes to the Father’s being the first Person of the Trinity. The Father is also called “first” because He has first priority within the [economic Trinity](economic-Trinity.html). This would be similar to how a human father is considered the head of a household. The Father sent Jesus into the world (John 6:57\), and Jesus came in obedience to the Father and lived on earth in submission to the Father. “Very truly I tell you, the Son can do nothing by himself; he can do only what he sees his Father doing, because whatever the Father does the Son also does” (John 5:19\). It is the Father who raised Jesus from the dead (Acts 2:32\) and raised Him to the right hand of power, and it is the Father who will be glorified in the drama of redemption (Philippians 2:9–11\). So, the Father is the first Person of the Trinity because He is listed first and also, within the economic Trinity, He holds the place of leadership, like the father of a household.
What does it mean that Jesus, the Son, is the second Person of the Trinity?	Answer The [Trinity](Trinity-Bible.html) is one God in three Persons. The Bible teaches three coexistent, co\-eternal Persons who comprise the one God. Jesus is referred to as the second Person in the Trinity, because in the “Trinitarian formula” used in the Great Commission in Matthew 28:19, Jesus, the Son, is mentioned second: “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.” Using the terms first, second, and third in relation to the Persons of the Trinity does not mean there are different levels of importance among those Persons. The [Athanasian Creed](Athanasian-creed.html), an early summary of Christian doctrine on the subjects of the Trinity and the deity and humanity of Christ, states that “we worship one God in Trinity, and Trinity in Unity”; also, we are careful to distinguish the three Persons while not dividing their nature and substance. As the creed says, “There is one Person of the Father, another of the Son, and another of the Holy Spirit. But the godhead of the Father, of the Son, and of the Holy Spirit, is all one, the glory equal, the majesty co\-eternal. . . . In the Trinity none is before or after another; none is greater or less than another, but all three Persons are co\-eternal together and co\-equal.” The Son is not inferior to the Father, but the Son did submit to the Father’s will. Jesus is called the second Person of the Trinity because He was the one who, although coexistent and co\-eternal with the Father, voluntarily [submitted Himself](subordination-Trinity.html) to take on human nature. In His meek and humble human existence, the Son lived in total obedience to God the Father. Philippians 2:6–8 puts it this way: “\[Christ Jesus], being in very nature God, did not consider equality with God something to be used to his own advantage; rather, he made himself nothing by 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!” The Son is “second” in priority in the “[economic Trinity](economic-Trinity.html)”—that is, the Trinity as God has revealed Himself to us and interacts with us as human beings. Through His obedience as the Son, Jesus purchased our salvation and has now been exalted to the right hand of the Father (Hebrews 1:3\).
What does it mean that the Holy Spirit is the third person of the Trinity?	Answer All the members of the Trinity are coexistent, co\-eternal, and co\-equal. God eternally exists in three Persons who are in complete unity. One God but three Persons. God has revealed Himself to us as Father, Son, and Holy Spirit. In Matthew 28:19, as part of the Great Commission, Jesus said, “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.” The Holy Spirit is often called the third Person of the Trinity because, in this “Trinitarian formula,” He is listed third. The Spirit is also the third Person of the Trinity because, in the progress of revelation, He was the third to be revealed as an individual Person. In Genesis 1:2 the Spirit of God is hovering over the waters at creation. Later, the Spirit of the Lord would come upon a person (Samson, for instance, in Judges 13—16\) to accomplish a specific task. However, these references would have been understood as “the power of God” rather than a specific personality who is God. It is not until Jesus is on earth that we begin to understand the Trinity. The Father (the first Person) sent the Son (the second Person). However, the Son said that, when He left the world, He would send a third Person who was God—the Holy Spirit (John 14:16–17; 16:12–15\). From Jesus’ words, it is clear that the Holy Spirit is not just the impersonal power of God but God Himself—a third Person who was not previously revealed. The Spirit is God, but He is neither the Father nor the Son. He is a third individual—a third Person. When Christians use the terms first, second, and third in relation to the Persons of the Trinity, they are not suggesting that different Persons of the Trinity are more importance than others. Each Person is equally significant. In the words of the [Athanasian Creed](Athanasian-creed.html), written, as we think, by [Athanasius](Athanasius.html), an archbishop of Alexandria in the fourth century AD, “We worship one God in trinity and the Trinity in unity, neither confusing the persons nor dividing the divine being. For the Father is one person, the Son is another, and the Spirit is still another. But the deity of the Father, Son, and Holy Spirit is one, equal in glory, coeternal in majesty. . . . And in this Trinity, no one is before or after, greater or less than the other; but all three persons are in themselves, coeternal and coequal; and so we must worship the Trinity in unity and the one God in three persons.” As God exists, all three Persons are co\-equal. However, as God has revealed Himself to us and as He interacts with us, each Person of the Trinity has taken on certain roles. The Spirit directs attention to the Son (John 16:14\), and the Son directs attention to the Father (John 14:13\). In this sense, also, the Holy Spirit is third.
What is efficacious grace?	Answer Efficacious grace refers to the ability of God’s grace to bring about His intended work in the life of a sinner, namely, in his salvation and [reconciliation](reconciliation.html). God’s grace is efficacious, or effective, in saving those whom He calls. The term efficacious grace is mostly used in the Reformed tradition, though the Catholic Church also uses the phrase when discussing various aspects of God’s grace. In the Catholic understanding, efficacious grace is a debated concept. Does God’s grace precede human decision, override human decision, or anticipate human decision? For Reformed theologians, it is a much more straightforward concept. Sometimes, the phrase is used synonymously with [irresistible grace](irresistible-grace.html) and effectual calling. From a [Reformed viewpoint](reformed-theology.html), mankind is [totally depraved](total-depravity.html). Because of Adam’s sin, we are all born prisoners to sin, incapable of achieving righteousness through our own works. Human beings are “dead” in “transgressions and sins,” unable to save themselves (Ephesians 2:1\). Because of this spiritual condition, no one will naturally choose to follow God. It is only by God’s grace that He calls some to be saved. This is essentially the [doctrine of election](doctrine-of-election.html): that God chose to save some people, from time immemorial, through faith in Jesus Christ (Ephesians 1:4–5\). The doctrine of efficacious grace affirms that the people God elects will be saved, regardless of their own merit or disposition (Romans 8:29–30\). Humans can take absolutely no credit for their salvation (Ephesians 2:8–9\). Some important passages that support this understanding of God’s grace are John 6:37–44, Acts 13:48, Philippians 2:13, and 2 Timothy 1:9\. At the [Synod of Dort](Synod-of-Dort.html), Reformed theologians explained major points of their doctrine in contrast to [Arminianism](arminianism.html). The Canons of Dort, a document produced for this purpose, is full of references to the efficacious grace of God. For instance, the synod argued emphatically that conversion “must be credited to God: just as from eternity God chose his own in Christ, so within time God effectively calls them, grants them faith and repentance, and, having rescued them from the dominion of darkness, brings them into the kingdom of his Son, in order that they may declare the wonderful deeds of the One who called them out of darkness into this marvelous light, and may boast not in themselves, but in the Lord, as apostolic words frequently testify in Scripture” (Article 10, “The Third and Fourth Main Points of Doctrine: Human Corruption, Conversion to God, and the Way It Occurs,” Canons of Dort, 1619\). Every stage of the salvific process outlined above is attributed to God’s grace, and He does not fail at any point along the way. God’s grace is effective to save everyone who comes to Him.
What is the purpose of the question, “What is your life?” in James 4:14?	Answer James 4:14 states, “Why, you do not even know what will happen tomorrow. What is your life? You are a mist that appears for a little while and then vanishes.” When James asks, “What is your life?” he’s asking a rhetorical question. He wants his readers to reflect on the brevity of their lives compared to God’s eternality. In other words, James challenges them to remember that their lives are short. Time is fleeting. By asking “What is your life?” James also questions the significance and importance of our temporal plans. In the context of the verse, James rebukes arrogant people who boast about their future plans. He challenges them to not put too much confidence in their own efforts to take care of themselves, but rather to seek the Lord’s will and discover His plans for their lives (James 4:15\). As finite, sinful beings, we are unable to determine our futures and know for certain what will happen to us. In contrast, God is [eternal](eternal-God.html) and [all\-knowing](God-omniscient.html), and He has a grand plan for His people (Jeremiah 29:11\). He can and does determine the future and knows for certain what will happen (1 John 3:20\). That’s why James encourages us to trust God and align our wills to His. In James 4:15 he says that, instead of declaring for certain what we will do, we should say, “If it is the Lord’s will, we will live and do this or that.” James’ picture of the brevity of life is that it is like a breath, mist, or [vapor](life-is-a-vapor.html). There are many other verses throughout the Bible that also reveal the fleeting and temporary nature of our lives. For example, in the Old Testament, Job refers to his life as “but a breath” (Job 7:7\), and Psalm 102:3 says, “For my days vanish like smoke; my bones burn like glowing embers.” The average lifespan of a human being in the twenty\-first century is about 73 years. While that may seem like a long time and feel like a full and complete life, it is “but a breath” in the larger picture of God’s eternal plan for our lives. Second Peter 3:8 says, “But 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.” Because God is eternal and all\-knowing, we should trust Him with all of our lives and future plans, just as James encourages us in James 4:14–15\.
What happened at the Council of Constance?	Answer The Council of Constance was the sixteenth ecumenical council of the Roman Catholic Church held from 1414—18 in Constance, which is in present\-day Germany. The council had two primary purposes. The first purpose of the Council of Constance was to resolve the issue of who the rightful pope should be. Two rival popes had been elected in 1378, Gregory XII in Rome and Benedict XIII in Avignon, France. Each man was supported by various religious and political factions. The Council of Pisa had been called in 1409 to resolve the issue. At that council a new pope was elected, but, instead of solving the problem, it simply added a third pope, Alexander V, to the mix. Under pressure from the Holy Roman Emperor, the Council of Constance was called to solve the problem once and for all. To help resolve the matter, the Council of Constance declared as a general rule that church councils are superior to popes. The council then deposed two of the popes, and the third agreed to abdicate. A new pope, Martin V, was elected. The second issue addressed at the Council of Constance was the teaching of [John Wycliffe](John-Wycliffe.html) and Jan Huss. Wycliffe, today called the Morning Star of the Reformation, held several points of doctrine contrary to the Roman Church, namely, that confession to a priest was unnecessary, the selling of indulgences was wrong, and one could be saved by the righteousness of Christ alone. By the time of the Council of Constance, Wycliffe had been dead about 30 years, but his followers, called [Lollards](Lollards.html), were still active. The Council of Constance condemned Wycliff as a heretic on 260 counts, causing his followers to go into hiding. [Jan Hus](Jan-Hus.html) was influenced by the teachings of Wycliffe and was present at the Council of Constance to defend his teachings. Hus had been considered a trouble\-maker because he called for independence of the church in his native Bohemia. (Hus was from Prague, present\-day capital of the Czech Republic.) He denounced immorality and drunkenness among the priests, denied that the pope had the right to take up arms in the name of the church, and said that sins are forgiven based on true repentance, not the payment of money to the church. Hus had been guaranteed safe passage to the council, but, when he arrived, he was arrested, imprisoned, and tried. In total, the Council of Constance condemned 30 specific teachings of Hus, branding him as a heretic. On July 6, 1415, the Council of Constance ordered that Hus be burned at the stake. Later, in 1428, Wycliffe’s remains were exhumed, his bones were burned, and his ashes were scattered into the nearby River Swift. Much of the rest of the Council of Constance was spent in trying to sort out various European political conflicts, but these efforts were largely unsuccessful. While the Council of Constance attempted to create unity by resolving the issue of multiple popes and suppressing what it deemed to be heresy, it also fed the fires of the [Protestant Reformation](Protestant-Reformation.html), especially among the Hussites. The political and religious unrest eventually caused a significant portion of Europe to break from the Roman Catholic Church and to embrace the Word of God as the final authority over all popes and councils. When [Martin Luther](Martin-Luther.html) was condemned as a heretic about a hundred years later, he was accused of being a follower of Jan Hus. Luther countered that Augustine and the apostle Paul were also “Hussites.”
What does it mean that the Lord “set my feet upon a rock” (Psalm 40:2)?	Answer Psalm 40 begins with a song of thanksgiving and transitions into a cry for help. David declares his trust in God to deliver him out of his trouble just as the Lord has done in the past: “He drew me up from the pit of destruction, out of the miry bog, and set my feet upon a rock, making my steps secure” (Psalm 40:2, ESV). David’s situation had been so dire and dangerous that he describes it as a “pit of destruction,” “the slimy pit” (NIV), or “the pit of despair” (NLT). He was stuck so deep in the “miry bog” (ESV), or “mud and mire” (NLT) that, on his own, David was powerless to get free. But when he called on the Lord for help, God intervened, rescuing David. He pulled David up out of the desolate pit of engulfing quicksand and set his feet upon a rock. In contrast to slippery, inescapable mud and mire, a rock is solid ground, firm and unmovable. With his feet set upon a rock, David stood in a place of safety, stability, and security. In Psalm 18:2–3, David depicts the Lord Himself as “my rock and my fortress and my deliverer, my God, my rock, in whom I take refuge, my shield, and the horn of my salvation, my stronghold. I call upon the Lord, who is worthy to be praised, and I am saved from my enemies” (ESV). David’s imagery in Psalm 40:2 is a picture of our salvation in Jesus Christ, who is the “[Cornerstone](Jesus-Christ-cornerstone.html),” the “sure foundation,” and “[Rock of Salvation](Rock-of-salvation.html)” for all who put their faith and trust in Him (Isaiah 28:16–17; Psalm 118:21–23; Acts 4:11; 1 Peter 2:4–8\). Before salvation, we are like David in the pit, bound by sin in a prison of despair and headed for death and destruction in hell (Isaiah 61:1; Galatians 3:22–23; John 8:34\). But after salvation, we are like David with his feet set upon a rock. We can declare with David, “You brought me up from the grave, O Lord. You kept me from falling into the pit of death” (Psalm 30:3, NLT). The Bible portrays sinful living as a slippery slope that leads to disaster and eventual death. Caught in spiritual mud and mire, we live “in this world without God and without hope” (Ephesians 2:12, NLT). We cannot free ourselves from the pit of sin (Romans 3:10–18; 6:23; Ephesians 2:8–9\). Thankfully, God, in His great love and mercy, chose to reach down into the slimy cesspit “while we were still sinners” and send His Son to die for us (Romans 5:8; see also John 3:16\). When we [call upon the name of the Lord](call-upon-the-name-of-the-Lord.html), Jesus saves us (Romans 10:13; Acts 2:21\). He frees “captives from prison, releasing those who sit in dark dungeons (Isaiah 42:7, NLT; see also Isaiah 61:1; Galatians 5:1; Ephesians 4:8\). He delivers us from our muddy, sin\-filled past and transforms us into shining new creations in Jesus Christ (2 Corinthians 5:17\). His life becomes the solid bedrock upon which we build our new lives (Matthew 7:24–29; 16:13–20\). He “makes firm the steps of the one who delights in him” (Psalm 37:23\) and “safeguards the steps of his faithful ones” (1 Samuel 2:9, GW). When God sets our feet on the rock of Jesus Christ, He promises us, “When you walk, you won’t be held back; when you run, you won’t stumble” (Proverbs 4:12, NLT). Our lives and futures are secure in Him (Romans 10:11; 1 Peter 2:6\). God, our Father, takes hold of us for all eternity, keeping us safe and secure in His grip (John 10:28–29\).
What is the church suffering?	Answer The church suffering is a category particular to Roman Catholic theology regarding its beliefs about people in [purgatory](purgatory.html). Perhaps the term the church suffering is best understood in contrast to two other terms: [the church militant](church-militant.html), which is the church alive on earth, currently involved in spiritual warfare; and the [the church triumphant](church-triumphant.html), which is the church currently in heaven, comprised of those who have died in Christ. Although “the church suffering” might sound similar to what evangelicals mean when they speak of “the persecuted church,” “the church suffering” is something completely different. The church militant is on earth and would include “the persecuted church” and any other Christians who suffer in any way on earth. The church triumphant is in heaven. The church suffering is somewhere in between—purgatory. In Roman Catholic theology, purgatory is actually part of heaven—the vestibule of heaven, as it were. Those who died in a state of grace but had unconfessed [venial sins](mortal-sin-venial.html) go to purgatory to suffer and pay the penalty for those sins. According to this theological system, they are part of the church, and they will eventually become part of “the church triumphant,” but, for now, while they are being purged of their sins, they are part of “the church suffering.” Of course, we would object to this category of believers. All sins are mortal, and we have no ability to pay for any of our sins, either in this life or in the next. Salvation is a gracious gift from God through Christ. For the Christian, to be absent from the body (death) is to be present with the Lord (2 Corinthians 5:8\). There is no purgatory, as Jesus Christ has paid for our sins in full. The idea of the church suffering in purgatory is not supported in the Bible.
What is the church militant?	Answer “The church militant” is a reference, primarily, but not exclusively, used by Roman Catholics, to the body of believers alive and in the world at any given time in history. The designation emphasizes the struggle of the church in all ages to advance God’s kingdom and defeat Satan’s forces. The words of the 1865 hymn “Onward Christian Soldiers” by Sabine Baring\-Gould is a good reminder of what it means to be “the church militant”: Onward, Christian soldiers, Marching as to war, With the cross of Jesus Going on before! Christ, the royal Master, Leads against the foe; Forward into battle See His banner go! Refrain: Onward, Christian soldiers, Marching as to war, With the cross of Jesus Going on before! At the name of Jesus Satan’s host doth flee; On then, Christian soldiers, On to victory! Hell’s foundations quiver At the shout of praise; Brothers, lift your voices, Loud your anthems raise! Like a mighty army Moves the Church of God; Brothers, we are treading Where the saints have trod. We are not divided, All one Body we— One in hope and doctrine, One in charity. Crowns and thrones may perish, Kingdoms rise and wane, But the Church of Jesus Constant will remain. Gates of hell can never ‘Gainst the Church prevail; We have Christ’s own promise, Which can never fail. Onward, then, ye people, Join our happy throng; Blend with ours your voices In the triumph song. Glory, laud and honor Unto Christ, the King— This through countless ages Men and angels sing. The militant imagery in songs such as this must not be confused with advocacy for [theocratic governments](theocracy-definition.html) or taking control of the world to institute Christian laws. In other words, it is not the counterpart to “militant Islam.” The church can properly be described as “the church militant,” since the Bible uses imagery of warfare in presenting the Christian life. Of course, the militancy of the church is not directed toward human beings or human institutions. As Paul reminds us, “For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms” (Ephesians 6:12\). The “weapon” of the church is the Word of God (Ephesians 6:17\). “For though we live in the world, we do not wage war as the world does. The weapons we fight with are not the weapons of the world. On the contrary, they have divine power to demolish strongholds. We demolish arguments and every pretension that sets itself up against the knowledge of God, and we take captive every thought to make it obedient to Christ” (2 Corinthians 10:3–5\). The composition the church militant keeps changing, as the church militant is comprised only of those here on earth at a particular time. (In AD 70, for instance, all the Christians alive then were part of the church militant at that time. Today, the church militant is all believers alive at this time.) The idea of the church militant is found in Bible passages such as 1 Timothy 6:12, “Fight the good fight of the faith”; Ephesians 6:11, “Put on the full armor of God”; and 2 Corinthians 6:7, “. . . in the power of God; with weapons of righteousness in the right hand and in the left.” Earth is the battlefield, and all Christians are part of the church militant and involved in [spiritual battle](spiritual-battle.html), whether they know it or not. Church Militant is also the name of a Roman Catholic organization dedicated to spreading Catholic teaching via digital means. It was known as Real Catholic TV until 2012\. Much of their content addresses social, cultural, and/or political issues.
To whom does Psalm 2:7 refer with the words, “You are my son, today I have begotten you”?	Answer In Psalm 2, which Acts 4:25 identifies as being written by David, we read of the Lord God saying to someone, “You are my Son; today I have begotten you” (Psalm 2:7\). For the sake of accuracy and understanding, diligent Bible students make a point of examining difficult passages within their [proper contexts](context-Bible.html). Here is the whole of the second psalm: Why do the nations rage and the peoples plot in vain? The kings of the earth set themselves, and the rulers take counsel together, against the Lord and against his Anointed, saying, “Let us burst their bonds apart and cast away their cords from us.” He who sits in the heavens laughs; the Lord holds them in derision. Then he will speak to them in his wrath, and terrify them in his fury, saying, “As for me, I have set my King on Zion, my holy hill.” I will tell of the decree: The Lord said to me, “You are my Son; today I have begotten you. Ask of me, and I will make the nations your heritage, and the ends of the earth your possession. You shall break them with a rod of iron and dash them in pieces like a potter’s vessel.” Now therefore, O kings, be wise; be warned, O rulers of the earth. Serve the Lord with fear, and rejoice with trembling. Kiss the Son, lest he be angry, and you perish in the way, for his wrath is quickly kindled. Blessed are all who take refuge in him (Psalm 2:1–12, ESV). Psalm 2 is one of the many messianic psalms; accordingly, it is Christ Jesus, the [Son of David](Jesus-son-of-David.html), of whom the psalmist, King David, speaks. Observing the wholesale rebellion against God and His decrees, David rhetorically asks, “Why do the nations rage, and the people plot in vain?” Satan, who is the god of this world, has blinded the eyes of all who refuse to believe in Christ Jesus (2 Corinthians 4:4\). Hardened by their faithlessness, these rebels seek to usurp God’s authority by casting off His righteous commandments and mocking all that is good and holy. This unholy spirit of rebellion appears particularly prevalent among the world’s rulers (Psalm 2:3\). While King David’s observations were made three thousand years ago, the preponderance of today’s godless politicians threaten the moral well\-being of the nations they lead. Leaders who honor God and seek to do His will are becoming increasingly rare. The few godly leaders remaining face relentless attacks from powerful adversaries. No matter how much the nations rage, believers should not despair, for God does not sit upon His throne wringing His hands in worry. On the contrary, God laughs at the petty tyrants who shake their fists at Him (Psalm 2:4\). It is as if their vain plans and rebellious attacks are a source of divine amusement, for Satan and all who follow him will never unseat the Sovereign of the universe. God is our mighty fortress and will not be shaken. While Satan is currently the “[god of this world](Satan-god-world.html),” his reign is doomed, and his destruction is in sight, for God the Father has decreed that God the Son will take His rightful place as ruler over the entire earth (Psalm 2:7\). The Messiah, the One “begotten” in verse 7, will judge the earth (verse 8\); He will be given the nations as a heritage and all the earth as His possession (verse 8\). We will see this fulfilled at Christ’s [second coming](second-coming-Jesus-Christ.html) and His subsequent millennial reign (Revelation 19:11—20:6\). David concludes this psalm with a solemn warning (Psalm 2:10–12\). Those who are wise will abandon their evil plans and repent. They will “kiss the Son” (verse 12\). The Lord Jesus is merciful and stands ready to forgive all who will receive Him as Savior; however, those who refuse His tender mercy and continue in their plotting must face the white\-hot fury of His judgment. The enemies of God are notified, “You will be destroyed in the midst of all your activities—for his anger flares up in an instant” (verse 12, NLT). May all who belong to Jesus take comfort knowing that evil will not win. Jesus is victorious. Our future is in His able hands, and we will never experience His divine wrath (1 Thessalonians 5:9\).
Where will Jesus return?	Answer Without a doubt one of the biggest questions in Christianity is “when will Jesus return?” Even a passing glance at the evening news makes it clear that the world is in desperate need for the return of the risen Savior. Another important question is “where will Jesus return?” The Bible seems to indicate that the exact location of Jesus’ second coming will be the [Mount of Olives](Mount-of-Olives.html). The Olivet Discourse The Gospel of Matthew captures an important discussion that Jesus had with His disciples on the Mount of Olives, the multi\-summit limestone ridge just east of the Old City of Jerusalem across from the Kidron Valley. This discussion, or sermon, is commonly referred to as the “[Olivet Discourse](Olivet-discourse.html).” The central topic was the end of the world as they knew it. Sparking the discourse was the disciples’ question to Jesus, “When will this \[destruction of the temple] happen, and what will be the sign of your coming and of the end of the age?” (Matthew 24:3\). Jesus then begins to discuss His return on that day. He gives this description: “As lightning that comes from the east is visible even in the west, so will the coming of the Son of Man” (Matthew 24:23–27\). Jesus is making clear that His return will be unlike that of any mere mortal—He will come with speed, brightness, and power, and the whole earth will see Him (see verse 30\). What will Jesus do when He returns? Elsewhere in Scripture, we find other clues as to where Jesus will return. The first piece of business for Jesus upon His return will be to deal with those assembled to defeat Israel. Zechariah 14:2 tells us, “I will gather all the nations to Jerusalem to fight against it; the city will be captured, the houses ransacked.” Revelation 16:14 and 16 tells us that “the battle on the great day of God Almighty” will be in “the place that in Hebrew is called Armageddon.” The exact location of [Armageddon](battle-Armageddon.html) is unclear, as there is no single mountain called “Meggido.” However, interpretation of the term leads to “hill” and most likely the hill country surrounding the plain of Meggido, which is about sixty miles north of Jerusalem. As soon as Jesus returns to earth, He sets out to defeat this confederation of nations seeking to eliminate His beloved Israel. As mentioned in Zechariah 14, the reason that God draws them together in one place is so He can battle them all at once, a strategy any commanding officer would appreciate. This “battle” isn’t much of a struggle, as Revelation 19:21 describes the enemies of God being “killed with the sword coming out of the mouth of the rider on the horse”—Jesus wins the victory by simply speaking. Game, set, match. Where exactly will Jesus stand? After His monumental victory over the attacking nations, Jesus will stand on a specific location. Zechariah 14:4 states, “On that day His feet will stand on the Mount of Olives, east of Jerusalem, and the Mount of Olives will be split in two from east to west, forming a great valley, with half of the mountain moving north and half moving south.” The Mount of Olives is a fitting place for Jesus to return. Not only will He be standing on the very mountain where He preached the Olivet Discourse to His disciples, but that is also the place where He ascended into heaven after His resurrection (Acts 1:1–10\).
Who was in the furnace with Shadrach, Meshach, and Abednego?	Answer One of the most emotionally captivating stories from the Bible is that of [Shadrach, Meshach, and Abednego](Shadrach-Meshach-Abednego.html) and their encounter with the “fiery furnace” in Daniel 3\. Who Were Shadrach, Meshach, and Abednego? The first time we read about these young men, we meet [King Nebuchadnezzar](Nebuchadnezzar.html) of Babylon who besieged Jerusalem. He immediately started to take notice of the people living in his new territory: “Then the king ordered Ashpenaz, chief of his court officials, to bring into the king’s service some of the Israelites from the royal family and the nobility—young men without any physical defect, handsome, showing aptitude for every kind of learning, well informed, quick to understand, and qualified to serve in the king’s palace” (Daniel 1:3–4\). Shadrach, Meshach, and Abednego, along with Daniel, were selected as meeting that criteria. They were the absolute “cream of the crop” in Jerusalem at that time. The king took these young men under his wing, gave them food and drink from his own table, and trained them in the ways of the Babylonians (Daniel 1:4–5\). As a symbol of their stature within the leadership structure, the king even replaced their Israelite birth names with the Babylonian names they are most commonly known by: Shadrach, Meshach, and Abednego. It was clear that these young men were on their way to the top. Shadrach, Meshach, and Abednego were eventually appointed “administrators over the province of Babylon, while Daniel himself remained at the royal court” (Daniel 2:49\). It didn’t take long for these young men to be tested. King Nebuchadnezzar set up a golden idol and commanded everyone to bow down to it (Daniel 3:1–5\). The dire consequences of not obeying this command were that the violator would “immediately be thrown into a blazing furnace” (Daniel 3:6\). The time had come for these three young men to choose whom they were going to obey: King Nebuchadnezzar or the One True God. The Choice Shadrach, Meshach, and Abednego refused to bow to the golden image. When questioned as to why they had failed to comply with the king’s order, they replied, “King Nebuchadnezzar, we do not need to defend ourselves before you in this matter. If we are thrown into the blazing furnace, the God we serve is able to deliver us from it, and he will deliver us from Your Majesty’s hand. But even if he does not, we want you to know, Your Majesty, that we will not serve your gods or worship the image of gold you have set up” (Daniel 3:16–18\). The die had been cast. A furious Nebuchadnezzar immediately ordered the three young men to be thrown into the fiery furnace and, as an added measure of wrath, for it to be heated “seven times hotter than usual” (Daniel 3:20\). The king wanted to make a public example of how disobedience would be dealt with under his reign. The Fourth Man When Shadrach, Meshach, and Abednego were thrown into the furnace, the king expected to see a quick and painful death for these young men. But he was stunned to see them walking around in the furnace, unharmed—and someone else was in the furnace with them: “Look! I see four men walking around in the fire, unbound and unharmed, and the fourth looks like a son of the gods” (Daniel 3:25\). The king, although antagonistic toward the God of Israel, immediately recognized the supernatural nature of miracle before him. Nebuchadnezzar called the three Hebrew men out of the furnace, praised their God, and honored them, declaring, “No other god can save in this way” (Daniel 3:29\). So, who was this mysterious fourth man in the furnace? Most Christians understand this person to be the pre\-incarnate Christ, the second Person of the Godhead. Another theory is that this fourth person is the Angel of the Lord who appeared to Moses in the burning bush (Exodus 3:2\). Note that this theory could also lead to the conclusion that it was Jesus. The fourth man in the fiery furnace with Shadrach, Meshach, and Abednego was thus a [theophany or a Christophany](theophany-Christophany.html). Who was in the furnace? — The Conclusion God was responsible for the supernatural protection of Shadrach, Meshach, and Abednego. This story stirs hope in the believer’s heart, for we know that God is with us even in trials. Trials may be unavoidable in this life, but we have a risen Savior who has promised to be with us. Jesus, the One who was with the three men in the furnace, promised, “Surely I am with you always, to the very end of the age” (Matthew 28:20\). And 1 Peter 5:10 reminds us, “And the God of all grace, who called you to his eternal glory in Christ, after you have suffered a little while, will Himself restore you and make you strong, firm and steadfast.”
If Jesus is God, why did He say that the Father is the only true God in John 17:3?	Answer For opponents of the Bible, claiming there are contradictions or inconsistencies in the text has been one of the most common arguments against its reliability. One such claim is based on John 17:3, where Jesus states, “Now this is eternal life; that they know You, the only true God, and Jesus Christ, whom you have sent.” Those antagonistic toward the Bible argue that this verse directly contradicts the claim that Jesus is God. They say that this passage proves that Jesus Himself agrees that there is only one true God, which is not Himself, since He refers to Himself as separate and distinct from the “true God.” Context Is Key A bit of context here is helpful. John chapter 17 is [a prayer](Jesus-high-priestly-prayer.html) from Jesus to the Holy Father. Since this is a prayer, it is only natural for Jesus to refer to God the Father separately. In that prayer Jesus initially prays that both the Father and the Son be glorified (John 17:1–5\). Next, He prays for His disciples (John 17:6–19\). Finally, He prays for all believers, both current and future (John 17:20–26\). These requests come at the time just prior to the Garden of Gethsemane where Jesus was ultimately betrayed by Judas Iscariot and taken prisoner by the Romans (John 18:1–14\). The fact that Jesus (the Son) and God (the Father) are presented as separate Beings is nothing new. In fact, the first time we hear from God the Father in the New Testament is at the baptism of Jesus. There, God says, “This is My Son, whom I love; with Him I am well pleased” (Matthew 3:17\). Distinction of person does not equate to a lack of oneness. Jesus and the Father Are One Jesus claimed to be one with God, and that made His enemies furious. In John 10:30, Jesus states unequivocally, “I and the Father are one.” The next verse says, “His Jewish opponents picked up stones to stone him” (John 10:31\). Jesus’ claim to be God amounted to blasphemy in the eyes of the Jewish leaders. Jesus goes on to question them: “Why then do you accuse me of blasphemy because I said, ‘I am God’s Son?’ Do not believe Me unless I do the works of My Father. But if I do them, even though you do not believe Me, believe the works, that you may know and understand that the Father is in Me, and I in the Father” (John 10:36–38\). Here, Jesus is challenging these skeptics to look at the miracles He had performed and come up with an explanation other than that Jesus and God the Father are one. Even contrary spiritual forces agreed with the fact that Jesus and the Father are one. In explaining saving faith to believers, James, the brother of Jesus says, “You believe that there is one God. Good! Even the demons believe that—and shudder” (James 2:19\). Theologian Wayne Grudem explains the idea of oneness, saying that Jesus and God the Father “are distinct persons, and the being of each person is equal to the whole being of God” (Grudem, W., Systematic Theology, Zondervan Academic, 1994\). Jesus Claimed to Be (and Is) Fully God Though Jesus never actually said the words, “[I am God](is-Jesus-God.html)” in the pages of the Bible, that doesn’t mean that He didn’t claim to be God. Right after speaking of the “only true God” in John 17: 3, Jesus spoke of the glory that He had with God “before the world began” (verse 5; cf. John 1:1\). Earlier, Jesus had made the following statement to the religious leaders who were resisting Him: “Very truly I tell you . . . before Abraham was born, I am!” (John 8:58\). Jesus’ reference was to Exodus 3:14 when God revealed Himself as the “I AM.” In this statement, Jesus told them point blank that He is God. The response of His enemies proved His statement was heard loud and clear. As they held stones to throw at Him, they said, “We are not stoning You for any good work but for blasphemy, because You, a mere Man, claim to be God” (John 10:33\). The Only True God — Conclusion John 17:3 needs to be read in context to fully appreciate what Jesus was saying in that prayer. The contrast is not between the Father and the Son but between the Father and the world’s false gods and idols. Jesus is conversing with the Father who is in heaven while Jesus is on earth. Jesus’ statement that the Father is the only true God should not be seen as contradictory or inconsistent with the whole of the Bible, which supports the fact Jesus Christ is God.
What are the promises in Revelation to him who overcomes?	Answer In each of the letters to the seven churches of Asia Minor recorded in Revelation, there are promises to him who overcomes. Jesus is the giver of the promises, and the [overcomer](Bible-overcomer.html) is the one who remains steadfast through trials, holding fast to faith in Christ until the end. To the church at Ephesus is presented a promise to him who overcomes that he will be granted to eat from the tree of life in God’s paradise (Revelation 2:7\). To the church at Smyrna, the promise to him who overcomes is that he will not be hurt by the second death (Revelation 2:11\). To the church at Pergamum the overcomer will be given manna from heaven and a white stone with the overcomer’s new name written on it (Revelation 2:17\). To the church at Thyatira the overcomer is promised to rule with Christ in His kingdom (Revelation 2:26\). To the church at Sardis the one who overcomes will be clothed in white garments and will not have his name erased from the book of life; further, Jesus will confess his name before the angels and the Father (Revelation 3:5\). To the church at Philadelphia the overcomer will be a pillar in the temple of God (Revelation 3:12\). To the church at Laodicea the one who overcomes will sit with Christ on His throne (Revelation 3:21\). These are the promises in Revelation to him who overcomes. Throughout the [book of Revelation](Book-of-Revelation.html), it is evident that Christ is ultimately the One who overcomes. He is the Lion of Judah, the Root of David, who has overcome (Revelation 5:5\), and He will overcome the ten kings of the [beast](beast-of-Revelation.html) because He is the King of kings (Revelation 17:14\). John writes earlier that whatever is born of God overcomes the world (1 John 5:4a) and that the victory—or the overcoming itself—is our faith—or our belief in Him (1 John 5:4b). John makes this key definition clear in the next verse when he adds that the one who overcomes is the one who believes in Jesus (1 John 5:5\). This context is important as it helps explain to the reader of Revelation that, because Christ has overcome, the one who believes in Him also has overcome. Because of that, every believer in Christ can expect to receive the promises in Revelation made to him who overcomes: — To be unhurt by the second death (the [second death](second-death.html) is the judgment of being separated from God and sentenced to hell, as seen in Revelation 20:6, 14; 21:8\) — To receive manna from heaven — To receive a white stone with a new name written on it — To rule with Christ in His coming kingdom — To be clothed in white garments — To have his name permanently in the Book of Life, never to be removed — To have Jesus confess the overcomer’s name before the angels and the Father — To be a pillar in the temple of God — To sit with Christ on His throne Believers in Jesus can be encouraged that they have overcome through Jesus. John writes to first\-century believers that they have overcome because greater is He that is in them than he that is in the world (1 John 4:4\). This overcoming is something God provides for us when we believe in Jesus; it is not something we earn by our own efforts. Because of that, our confidence is in Him and not in ourselves. Salvation is a gift from God, by His grace through faith and not as a result of our own works (Ephesians 2:8–9\). Because believers have overcome through Jesus, they can have confidence and joy at knowing that He will come again one day to provide the overcomers with what He has promised.
What does it mean that every eye will see Him when Jesus returns (Revelation 1:7)?	Answer Scripture promises that Christ will return to earth, yet the various passages predicting that event seem to indicate two separate returns. Revelation 1:7 describes a return in which every eye will see Him. First Thessalonians 4 describes a return in which not everyone will see Christ. As John introduces the book of Revelation, he alludes to Zechariah 12:10 and asserts that Jesus Christ is coming with the clouds and that “every eye will see Him” (Revelation 1:7\). Roughly five centuries earlier, Daniel recorded a similar scene in which he observes that a Son of Man will be coming with the clouds of heaven (Daniel 7:13\) to begin an eternal kingdom over the earth (Daniel 7:14\). Paul describes the Lord descending from heaven with a shout, the dead in Christ rising from the dead, and then those who are in Christ and still alive being caught up in the clouds to meet the Lord in the air (1 Thessalonians 4:17\). John, Daniel, and Paul all mention clouds associated with the coming of the Lord, but, despite the similar terminology, there are differences in the prophecies. Daniel says that Jesus will immediately begin His kingdom upon His return. In the coming that Paul prophesies, Jesus doesn’t actually come to the earth; rather, those who are caught up to Him remain in heaven with Him (1 Thessalonians 4:13\), after which Paul describes the [day of the Lord](day-of-the-Lord.html) taking place (1 Thessalonians 5:2ff). This does not seem to be the coming of Jesus when every eye will see Him; instead, this is more like what Jesus said in John 14:2, when He said He would go to prepare a place for His followers, come again, and receive them to Himself so that where He is they would be also. In John 14:2, Jesus describes His going from earth to heaven (going to prepare a place), then coming from heaven but not all the way to earth (receiving them to Himself), then remaining in heaven (where He is they would be also) for a time. Similarly, Paul describes the event of saints joining Jesus in 1 Thessalonians 4:13–17 and in 1 Corinthians 15:51–52\. In the latter passage, Paul describes believers changing and being with Christ in the “twinkling of an eye”—a sudden event that is perhaps so quick as to be visually imperceptible. This does not seem to describe something that every eye will see—something so vivid and broad that everyone on earth will witness at the same time. In Revelation 19:11–14, John describes Jesus coming to earth with armies of saints and then reigning on earth with them (Revelation 20:4\). As those saints are already physically with Christ, the event that brings them together has already happened. The chronology indicates that the event Jesus and Paul describe involving the “catching up” of believers to Jesus will have already happened before the return of Christ in Revelation 19—also referred to in Revelation 1:7—Jesus’ coming in the clouds. The first of these two events is often referred to as the [rapture](rapture-of-the-church.html), because of the Latin word for “caught up” (in 1 Thessalonians 4:17\). The second of these events is typically referenced simply as Jesus’ [second coming](second-coming-Jesus-Christ.html), because it is the second time recorded that He actually comes to the earth (unlike the rapture, in which He only comes in the clouds to meet His believers in the air). At the rapture, only believers will see Jesus. At the second coming, every eye will see Him—the whole world will behold Him. It is this second event to which John refers in Revelation 1:7\.
What is the sign of the Son of Man in Matthew 24:30?	Answer Once, as Jesus was going out of the temple in Jerusalem, His disciples took note of the buildings. Jesus used that moment to tell them about what would happen in the future, including addressing what is the sign of the Son of Man (Matthew 24:30\). This was the setting of Jesus’ prophetic discourse on the Mount of Olives, perhaps better known as the [Olivet Discourse](Olivet-discourse.html) (Matthew 24\). As the disciples pointed out the buildings of the temple complex (Matthew 24:1\), Jesus remarked that every stone would be torn down (Matthew 24:2\). The disciples in their curiosity asked Him two questions: 1\) when these things would happen and 2\) what would be the sign of His coming and the end of the age (Matthew 24:3\). Jesus responded with a foretelling of things that would take place, and He acknowledged that there would indeed be the sign of the Son of Man (Matthew 24:30\). First, Jesus cautions them not to be misled by [false messiahs](false-christs.html) or to think that they had entered the final days of the age (Matthew 24:4–8\). Wars and rumors of wars, famines, and earthquakes would be merely the beginning of “birth pangs” leading up to the end. The disciples would undergo persecution and death and would be hated by all because of the name of Jesus (Matthew 24:9\). That still wouldn’t be the end, though. Many would fall away, betrayal and hatred would increase, and false prophets would arise (Matthew 24:10–11\). Lawlessness would increase, and love would grow cold (Matthew 24:12\). Jesus adds that the one who endures to the end would be delivered and that the good news of the coming kingdom would be proclaimed throughout all the nations. It would be then that the end would come (Matthew 24:13–14\). Comparing some other passages with the Olivet Discourse, we see that Jesus moves in His narrative from describing an unstated amount of time to a three\-and\-a\-half\-year period leading up to the sign of the Son of Man. Jesus warns that, when people see the [abomination of desolation](abomination-desolation.html), they should flee to the mountains. This abomination is described in Daniel 9:27, 11:31, and 12:11 as taking place in the midpoint of the final seven years of the prophetic calendar. That event will herald a great tribulation unlike anything before or after (Matthew 24:15–21\). Jesus tells the disciples these things ahead of time so they will not be misled by false prophets and false messiahs, some of whom will even show great signs and wonders (Matthew 24:23–26\). When Jesus returns to the earth to establish His kingdom, it will be obvious to all—like lightning that flashes across the sky (Matthew 24:27\). After that time and the dreadful events that take place, the heavens will be greatly disturbed (Matthew 24:29\), and then the sign of the Son of Man will appear (Matthew 24:30\). All people will see Him coming with power and glory (Matthew 24:30\), and [He will return](second-coming-Jesus-Christ.html). In this context Jesus does not explain what exactly is the sign of the Son of Man, and the disciples do not ask for any further explanation. Earlier, the Pharisees, after making their rejection of Jesus clear, had demanded yet another sign from Jesus, and He explained they would have no further sign but the sign of Jonah, which pointed to the Messiah being buried for three days (Matthew 12:38–40\). Again, they demanded a sign in Matthew 16:1, and He again affirmed that they would only get the sign of Jonah. The false messiahs and false prophets would perform signs to deceive people into thinking they were authentic, but the true sign pointing to the Son of Man—the rightful Messiah King—would not be evident until the right time. It seems even by the disciples’ question that they understood that Jesus’ coming again was itself the sign. It was the proof, the miracle that would demonstrate once and for all Jesus’ true identity. The sign that would unveil His authenticity for all the world to see is the Son of Man coming in the clouds of the sky with power and great glory (Matthew 24:30\).
How do I plead my cause before the Lord (Jeremiah 20:12)?	Answer [Jeremiah](life-Jeremiah.html) had a difficult ministry and was persecuted severely for doing what God had sent him to do. In Jeremiah 20 we discover an episode in which Jeremiah is beaten and arrested. In that context Jeremiah pleads his cause before the Lord (Jeremiah 20:12\). As Jeremiah was presenting God’s message of impending judgment on the people of Judah (Jeremiah 19\), a chief priest named Passhur had Jeremiah beaten and placed in stocks not far from the temple (Jeremiah 20:1–2\). After being released, Jeremiah prophesied that God would judge Passhur for rejecting God’s Word and for Passhur’s own false prophecies (Jeremiah 20:3–6\). After that, we read of Jeremiah’s frustration with God and how he goes on to say, “I have pleaded my cause before You” (Jeremiah 20:12, NKJV). After experiencing mistreatment at the hands of the temple official, Jeremiah cries out that he feels deceived by God (Jeremiah 20:7\). Jeremiah presented God’s Word to the people, but, rather than respond in submission and respect, the people treated Jeremiah poorly. He is a laughingstock who is mocked constantly by seemingly everyone (Jeremiah 20:7–8\). Jeremiah also seems deeply frustrated that he has to constantly bring the people bad news about coming judgment—violence and destruction—and the people receive those messages with reproach and derision for Jeremiah (Jeremiah 20:8\). But, despite the difficulty of being God’s messenger, Jeremiah can’t bring himself to turn away, as God’s Word (Jeremiah’s message spoken in God’s name) was like a fire within him, and he could not be silent (Jeremiah 20:9\). Because Jeremiah was constantly proclaiming God’s judgment (“terror on every side,” Jeremiah 20:10\), the people denounced Jeremiah. Even his friends were waiting for him to fall, hoping he was simply being deceived so they could reject him as a false prophet (Jeremiah 20:10\). Rather than receive Jeremiah’s words as a message from God, they wanted to do violence to Jeremiah. The prophet takes the matter to God, to plead his cause before the Lord, and he waits for vindication from heaven: “Let me see your vengeance against them, for I have committed my cause to you” (Jeremiah 20:12, NLT). Despite the constant rejection that Jeremiah felt, he refused to quit. He recognized that God was with him like a dread champion or a terrifying mighty one (Jeremiah 20:11a). Jeremiah knew that, because God was with him, his enemies would not prevail over him and would one day be ashamed and disgraced (Jeremiah 20:11b). Jeremiah knew that God determined whether someone was righteous, and it was God who could see what was in the mind and the heart (Jeremiah 20:12a). Jeremiah had confidence that God knew what was in Jeremiah’s mind and heart, that he was indeed being faithful to the task God had given him. While everyone resisted Jeremiah for the message he presented, Jeremiah asks God for His vengeance on them, for they had rejected God and persecuted Jeremiah. Jeremiah adds that he has pled his case before the Lord (Jeremiah 20:12\). Jeremiah then reminds his readers that God is worthy of praise. Jeremiah breaks into song, praising the One who delivers the soul of the needy from the hands of those who do evil (Jeremiah 20:13\). As he awaits God to show Himself faithful, Jeremiah laments the day of his birth, that he should see such sorrow in his life (Jeremiah 20:14–18\). Jeremiah provides an important example to all of us that serving God is not always easy. Sometimes, obedience can be most difficult and painful. But even in the midst of life\-threatening difficulty, Jeremiah recognizes that he can plead his cause before the Lord (Jeremiah 20:12\). Jeremiah shows us that, even though we might face great difficulty, we can bring our concern to the Lord, standing on His promises and trusting Him to bring about justice in His own time. Later, even after seeing the destruction that he had prophesied take place, Jeremiah wrote that he had hope because God’s [lovingkindness](lovingkindness.html) is everlasting. God’s compassions never fail, and His faithfulness is great (Lamentations 3:21–23\). Jeremiah understood that, even though people may reject him, his value and his very life are found in God (Lamentations 3:24\). When we plead our cause before God like Jeremiah did—if we draw the same conclusions that Jeremiah did—we will have the same hope, because His lovingkindness and compassions are still everlasting. God’s mercies never fail.
How has Jesus surely borne our griefs and carried our sorrows (Isaiah 53:4)?	Answer Isaiah 53 provides one of the most beautiful and powerful descriptions of the Messiah in all of Scripture. One important description is how [Jesus the Messiah](is-Jesus-the-Messiah.html) has “surely . . . borne our griefs” (Isaiah 53:4, ESV). The fact that He has surely borne our griefs is central to Jesus’ work as the promised Messiah. The Messiah is the “arm” of the Lord who has been revealed (Isaiah 53:1\) but who was rejected by many. This Messiah grew up like any young thing does—like a suckling or a root (verse 2a). There was nothing abnormal or majestic about His human appearance (verse 2b). In fact, He was even despised by men and forsaken. He was a man of sorrows and acquainted with grief—people hid their faces from Him, He was greatly despised, and people did not recognize or esteem Him (Isaiah 53:3a). These verses explain how Jesus has surely borne our griefs (Isaiah 53:4\). It was bad enough that He carried our sorrows, but, as Isaiah puts it, even as He was bearing our griefs and sorrows, we did not esteem or care for Him. The next verse explains specifically how Jesus has surely borne our griefs. Isaiah tells us that Jesus the Messiah (or the Christ) was pierced for our transgressions and crushed for our iniquities (Isaiah 53:5a). He was afflicted not because of any deficiency of His own, but He took on our transgressions and iniquities and paid the price that you and I owed to God. Romans 6:23 says that the wages of sin is death. Paul explains there that the consequence of Adam’s sin—and our own sin because we are descended from Adam—is death (Romans 5:12\). Specifically, the penalty was eternal separation from God. This is the death promised in Genesis 2:17\. God added physical death as a penalty and as a way to keep humanity from living eternally on earth in that condemned state (Genesis 3:19, 22\). Since Adam and Eve’s fall, humanity has lived in that lost state—being dead in sin, separated from God because of sin (Ephesians 2:1–3\). But even as God pronounced judgment on humanity after the fall, He promised that there would be redemption, accomplished by one specific Person (Genesis 3:15; Isaiah 53\). It is in this way that Jesus has surely borne our griefs. Paul explains that, while we were still sinners and totally helpless, Christ died for us (Romans 5:8\). None of us had any merit before God. We have all sinned and fallen short of His glory (Romans 3:23\). We have all gone astray like wayward sheep, and we have all gone our own way (Isaiah 53:6a). Yet in His amazing love, God allowed the eternal penalty for our sins to be paid by Jesus. The Lord caused all our iniquity to fall upon Him (Isaiah 53:6b). This is how Jesus has surely borne our griefs (Isaiah 53:4\). Jesus paid the price of our redemption willingly, going like a lamb to the slaughter (Isaiah 53:7\). In doing so, He fulfilled promises God had made to Israel that He would forgive their sin (Isaiah 53:8\). Jesus fulfilled this prophecy, as He was buried in a rich man’s grave (Isaiah 53:9; cf. Matthew 28:57–60\). Jesus was the offering for all our guilt (Isaiah 53:10a), but He did not remain dead. Rather, [He arose](is-Jesus-alive.html) and will prosper—and Isaiah predicted that, too (Isaiah 53:10b). Just as Jesus arose from the dead to show that He had conquered death, so it is for all who believe in Him—they are given eternal life (John 3:16; 6:47\). In this world, believers have new life (Ephesians 2:8–9\) and new purpose and joy in life (Ephesians 2:10\). While many in Jesus’ day did not believe in or receive Him, as Isaiah foretold (Isaiah 53:1, 3\), we all have the opportunity to believe in Him for eternal life (John 20:30–31\). All who have believed in Him are [born again](born-again.html) as children of God (1 John 5:13\), no longer guilty of sin and separated from Him. Because Jesus has surely borne our griefs (Isaiah 53:4\), if we have believed in Him, we have peace with God (Romans 5:1\).
What is the significance of the command to flee to the mountains (Matthew 24:16; Mark 13:3; Luke 21:21)?	Answer Mark 13 records what is often referred to as Jesus’ [Olivet Discourse](Olivet-discourse.html) (also recorded in Matthew 24 and Luke 21\). At this time, Jesus and His disciples are on the Mount of Olives, or Mount Olivet, and the Lord addresses the disciples’ questions (Mark 13:3–4\) about the future. Jesus warns His listeners that one day people in Judea will need to flee to the mountains (Mark 13:14\). Just before the Olivet Discourse, as Jesus and His disciples were leaving the temple, the disciples were marveling about the architecture (Mark 13:1\). Jesus remarked that the buildings they were admiring would all be destroyed one day (Mark 13:2\), and the disciples began asking when these things would take place and when all would be fulfilled (Mark 13:3–4\). On Mt. Olivet, Jesus explained that there would be wars and rumors of wars, but these would be merely birth pangs (Mark 13:5–8\). Before the time of the end, the disciples would be persecuted and stand trial as a testimony (Mark 13:9\), as the good news of Jesus needed to be proclaimed in all the nations (Mark 13:10\). The Holy Spirit would give the disciples the words to say when they faced these situations (Mark 13:11\). And, eventually, there would come difficult times when people would need to flee to the mountains (Mark 13:14\). Prior to the fulfilling of the end of the age (as Matthew records in Matthew 24:3\), a great division will occur (Mark 13:12\), many will fall away, false prophets will arise, lawlessness will increase (Matthew 24:10–11\), and the disciples would be hated because of Jesus (Mark 13:13\). But the one who endures to the end will be delivered through those difficult days (Mark 13:13\). Though those days are survivable, Jesus warns that there will come a time of greater severity when, in order to survive at all, one must flee to the mountains (Mark 13:14\). When people see the abomination of desolation, then those in Judea must flee to the mountains (Mark 13:14\). The mention of the [abomination of desolation](abomination-desolation.html) is a reference to Daniel 9:27\. There, the angel Gabriel explains to Daniel that, at the midpoint of a seven\-year period, a person associated with abominations and who makes things desolate will do something awful in the temple. Mark 13:14 refers to that person “standing where he ought not to be” (ESV), that is, in the temple. When that takes place, Jesus says, the situation will get so severe that the people of Judea (not just Jerusalem) must flee to the mountains to escape. They must do so hurriedly (Mark 13:15–16\), apparently because of the suddenness of the calamity that will come. Jesus explains that at that time there would be tribulation and distress “unequaled from the beginning, when God created the world, until now—and never to be equaled again” (Mark 13:19\). The people who will see those events will need to flee to the mountains of Judea in order to survive, but Jesus reminds His listeners to take heed because He has told them these things in advance (Mark 13:23\). It is common for prophecies to be given far in advance for the benefit of the people of that present day. Even though the events may not take place for many years, the knowledge of how things will unfold should encourage, challenge, and motivate the hearers of the prophecy. As we read the prophecy and know that one day things will be so severe that people will have to flee to the mountains, we should make the most of the time we are given and be thankful that we are not seeing such severity constantly in our time.
What does it mean that Satan will be bound for a thousand years?	Answer End\-times prophecy has historically been a hot topic. Debates continue about the meaning of prophetic verses in the Bible, especially those found in Revelation. Of all the captivating events covered in Revelation, Satan being bound for a thousand years is one of the most discussed and debated. We take a literal view of the thousand years of Satan’s captivity. God’s Easy Victory The battle that rages in [Armageddon](battle-Armageddon.html) is the precursor to Satan’s captivity. Jesus returns to completely route the beast, the false prophet, and the vast armies gathered to defeat Israel. At the end of the battle, “the beast was captured, and with it the false prophet who had performed the signs on its behalf. . . . The two of them were thrown alive into the fiery lake of burning sulfur. The rest were killed with the sword coming out of the mouth of the rider on the horse, and all the birds gorged themselves on their flesh” (Revelation 19:20–21\). By simply speaking, Jesus (the rider) is instantaneously victorious against the forces of evil. His power is ever evident in Scripture, and His victory at the battle of Armageddon is yet one more proof that He is Lord. 1,000\-year Jail Sentence With the human foes out of the way, Jesus turns His attention to Satan. Revelation 20:1–3 tells us, “And I saw an angel coming down out of heaven, having the key to the Abyss and holding in his hand a great chain. He seized the dragon, that ancient serpent, who is the devil, or Satan, and bound him for a thousand years. He threw him into the Abyss, and locked and sealed it over him, to keep him from deceiving the nations anymore until the thousand years were ended. After that, he must be set free for a short time.” This thousand\-year period is commonly referred to as the [millennial kingdom](millennial-kingdom.html). During this time, Satan no longer has influence over the inhabitants of the earth. Earth’s Inhabitants During the Millennium There will be two sets of people who inhabit the earth during the millennial kingdom, when Satan will be bound for a thousand years: those with glorified bodies, and those with earthly bodies. Those with earthly bodies will have lived through the tribulation period and into the millennial kingdom. Those with glorified bodies are the Church and the resurrected martyrs of the tribulation (Revelation 20:4–6\). This resurrection is mentioned right after Satan is bound for a thousand years. Personal Choice in the Millennium You might think that nothing could possibly go wrong during this thousand years, since Satan has no power. However, even in the millennium, God will allow people to choose whether to accept Him or not. Those with earthly bodies will still be bearing children during the thousand years, and there will be many people who must make a choice. At the end of the thousand years, Satan is released from the Abyss. He proceeds to deceive the nations, and there will be a large rebellion against God (Revelation 20:7–9\). The rebellion is short\-lived, for “fire came down from heaven and devoured them” (Revelation 20:9\). Conclusion While Satan is bound for a thousand years, God allows one last opportunity for those born during that time to choose Him. During the millennial kingdom, God will show us that, even in the absence of the tempter (i.e., Satan), there will be those whose hearts are “deceitful above all things and beyond cure” and who will be ripe for deception (Jeremiah 17:9\).
Why did Daniel ask God to “incline your ear and hear” in Daniel 9:18?	Answer In Daniel 9 it is recorded that [Daniel](life-Daniel.html) observed in Scripture that the exile of the Jews [in Babylon](Babylonian-captivity-exile.html) was to last seventy years (2 Chronicles 36:21 and Jeremiah 25:11, for example). After that amount of time, God would allow the people to return to the land of Israel. Daniel recognized that the seventy years were nearly complete, and in Daniel 9 he prays to God, beseeching Him to “incline Your ear and hear” (Daniel 9:18, NKJV). When Daniel realized that the time of deliverance was near, he praised God (Daniel 9:4\) and confessed the nation’s sin—humbly including himself as partner in the nation’s guilt (Daniel 9:5–11a). He recognized that God was faithful to His word when He brought judgment to the nation and that Judah’s punishment was fully justified and deserved (Daniel 9:11–14\). After again acknowledging his and the national sin (Daniel 9:15\), Daniel asks God to end His wrath for His own sake (Daniel 9:16–17\). God had committed to restoring the people after seventy years, and, since that time was at hand, fulfilling the prophecy was a matter of God’s own holiness and character. Remarkably, Daniel’s request that God incline His ear and hear is not based in selfish motives. Rather, his concern is indeed that God would be proved to be holy. Daniel adds that he is not requesting this cessation of judgment because of his or the nation’s merits—he recognizes that they had none—but because of God’s great compassion (Daniel 9:18\). He beseeches God to “incline Your ear and hear” and then echoes his earlier acknowledgement that God would take action for His own sake (Daniel 9:19\). While Daniel was in the midst of this prayer—before he had even finished—God responded. God did indeed incline His ear and hear by sending [Gabriel](angel-Gabriel.html) with an answer to the prayer (Daniel 9:20–23\). Gabriel presented to Daniel an incredible panorama of God’s prophetic plan and the true elegance of how God would fulfill His promises to the nation of Israel. God’s word would ultimately be fulfilled through the Messiah (Daniel 9:24–27\). Daniel’s righteousness and humility are remarkable. Gabriel acknowledged that, even at the beginning of Daniel’s prayer, God had sent Gabriel to Daniel because Daniel was highly esteemed (Daniel 9:23\). Of course, God never promises He will respond to prayers in this way, but we are told that the prayer of a righteous person is effective (James 5:16b). While God isn’t providing new revelation in this current age like He did in Daniel’s time, we should still be as prayerful as Daniel was. In fact, Paul encourages the Thessalonian believers to pray without ceasing (1 Thessalonians 5:17\) and instructs them that such prayerfulness with thanksgiving is God’s plan for them (1 Thessalonians 5:18\). It is a wonderful thing that, like Daniel, we can ask God to “incline Your ear and hear.” We can give all our anxiety to Him because He cares for us (1 Peter 5:7\). In fact, we don’t need to be anxious for anything; instead, we ought to be prayerful and express our thanksgiving to the Lord (Philippians 4:6\). Just like God provided Daniel with what he needed—though in a different way—God will provide us with peace that passes all understanding (Philippians 4:7\).
Why did Jesus say to cleanse the inside of the cup (Matthew 23:26)?	Answer Jesus came to the nation of Israel proclaiming the good news that the kingdom of the heavens was at hand (Matthew 4:17\), because the King (Jesus) had come. He came teaching them about the eternal kingdom of God that was in the heavens and that would one day change addresses, moving to earth in fulfilment of God’s promises. Jesus used many examples and illustrations, and in one instance He challenged His listeners that it was important to “first clean the inside of the cup and dish” (Matthew 23:26\). As Jesus proclaimed the coming kingdom, He urged the people to repent, or to change their mind about how they could enter that kingdom. In part because of the teachings of the [Pharisees](Pharisees.html) and [scribes](scribes-Jesus.html), many of the people thought that they could enter the kingdom of God based on their lineage or based on their external obedience to the Law of Moses. Jesus strongly contradicted that thought, challenging them especially in His [Sermon on the Mount](sermon-on-the-mount.html) (Matthew 5—7\) that external obedience to the law did not constitute righteousness. They needed internal righteousness, and they did not have that internal righteousness. Their righteousness had to be greater than what the Pharisees and scribes were prescribing, or else they could never enter the kingdom (Matthew 5:20\). Instead of pursuing their current course of simply trying to look like they had righteousness, Jesus wanted them to look to Him to provide them with the true righteousness that they needed. It was important to cleanse the inside of the cup (Matthew 23:26\), Jesus would later explain. First cleaning the inside of the cup was so important, in fact, that Jesus compared those who thought they would enter the kingdom through external obedience to a man who built a house on the sand. Those who looked to Jesus and discovered true righteousness were like a man who built a house on the rock. When the inevitable storm came, the house built on the sand fell, but the house built on the rock stood fast (Matthew 7:24–27\). The Pharisees and scribes thought they were righteous, but Jesus called them hypocrites who did not have righteousness and who were misleading others down a path of false righteousness (Matthew 23:13\). He exposed their hypocrisy, saying that they were stealing the houses of widows while offering long public prayers to make themselves look holy (Matthew 23:14\). He pronounced woe on them for making disciples of themselves and their error, instead of following Jesus as they ought to have done (Matthew 23:15\). They were claiming to be guides, but they themselves were blind. They were misrepresenting God and His path to righteousness (Matthew 23:16–22\). They were tithing, bringing glory to themselves, but were neglecting justice, mercy, and faithfulness (Matthew 23:23\). Jesus illustrates the spiritual bankruptcy of the religious leaders by saying that they focused on cleaning the outside of the cup and dish but were full of robbery and pursuit of self\-interest (Matthew 23:25\). Jesus says they should first focus on cleansing the inside of the cup and dish (Matthew 23:26\). If they do that, the outside would be clean as well. Jesus further illustrates the problem of hypocrisy by calling them whitewashed tombs—they were pretty on the outside, but they were full of death and decay on the inside (Matthew 23:27–28\). Jesus’ message is consistent. To make a cup truly clean, it is important to cleanse the inside of the cup (Matthew 23:26\). That is, it is necessary to have authentic, inner righteousness that only Christ can provide. The Pharisees and scribes were pursuing righteousness by their own efforts, but they failed to recognize that even our most righteous deeds are like filthy rags (Isaiah 64:6\). We have nothing to offer God that would make us righteous. The only way we can be righteous is faith in Him. This has always been the recipe, as evidenced by the early example of [Abraham](life-Abraham.html), who was declared righteous when he believed in God who was speaking to Him (Genesis 15:6\). In the same way, we are justified (declared righteous by God) through faith in Him and now have peace with God (Romans 5:1\). Because of this we are citizens of His kingdom (Colossians 1:13\) and will one day see Him in all the glory of that kingdom (Revelation 19—20\). It was true when Jesus first said it—it is important to cleanse the inside of the cup—and it is still true today. Righteousness is on the inside by faith in Jesus.
What does it mean that the Son of Man did not come to be served, but to serve (Mark 10:45)?	Answer As Jesus prepares His disciples for His death, James and John—nicknamed the Sons of Thunder—come to Him with a request: “When you sit on your glorious throne, we want to sit in places of honor next to you, one on your right and the other on your left” (Mark 10:37, NLT). Their selfish ambition to be recognized as “the greatest” of the disciples reveals that they had not yet grasped the nature of Christ’s kingdom that He would establish through His suffering and death on the cross. Jesus cautions them to consider the cost of all they will have to endure as His followers (Mark 10:38–40\). Then the Lord delivers a brief and astonishing synopsis of His extensive teachings on servanthood: “For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many” (Mark 10:45; see also Matthew 20:28\). James and John mistakenly presumed that prominence in God’s kingdom is based on position, power, and authority. Jesus explained that the path to greatness is a harrowing journey of suffering—the same kind of suffering Jesus would endure (Mark 10:38–39; John 15:20\). Ironically, James and John would indeed suffer much like Jesus. [James](James-the-apostle.html) would go on to become the first Christian martyr, beheaded by Herod Agrippa (Acts 12:2\), and [John](life-John-Apostle.html) would experience severe persecution throughout his life and eventually be exiled on Patmos Island. Jesus Christ is the ultimate example of a servant in God’s kingdom (Luke 22:27; Philippians 2:6–7\). Everything He did while He lived and ministered with the apostles set an example for them and us today. Jesus healed the sick, fed the hungry, and ministered to the weakest, most marginalized members of society (Matthew 8:2–3; 9:32–33; 20:29–34; Luke 6:17–19; John 6:1–14\). Jesus came to pour out His life in service; consequently, we ought to give our lives in service to Him and others. The Lord and Creator of the universe, who “knew that the Father had given him authority over everything and that he had come from God and would return to God,” stood up from the Passover table, “took off his robe, wrapped a towel around his waist, and poured water into a basin. Then he began to wash the disciples’ feet, drying them with the towel he had around him” (John 13:3–5, NLT). The ever\-emotional Peter resisted Christ’s humble ministrations, but Jesus explained: “If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another’s feet. For I have given you an example, that you also should do just as I have done to you. Truly, truly, I say to you, a servant is not greater than his master, nor is a messenger greater than the one who sent him. If you know these things, blessed are you if you do them” (John 13:14–17, ESV). In God’s kingdom, greatness is measured by the extent we are willing to serve one another humbly. No one gave up more to become a servant than Jesus. The apostle Paul describes the steep drop that Jesus experienced when He lowered Himself to earth to serve and die for us: “Though he was God, he did not think of equality with God as something to cling to. Instead, he gave up his divine privileges; he took the humble position of a slave and was born as a human being. When he appeared in human form, he humbled himself in obedience to God and died a criminal’s death on a cross” (Philippians 2:6–8, NLT). Considering what Jesus did, it’s absurd for His followers to take offense or feel demeaned when performing down\-to\-earth, unassuming, and even unrewarding tasks. Jesus left behind a glorious and exalted position in heaven yet obediently obeyed His Father in everything (Luke 22:42; John 5:19; 1 Corinthians 15:27–28; Hebrews 5:7–8; 10:5–7\). Christ, the Good Shepherd, laid down His life for us (John 10:11\). “So we also ought to give up our lives for our brothers and sisters” (1 John 3:16, NLT). The basis for greatness in God’s kingdom does not rest on status, power, or authority but on humble, Christlike character. In The Bible Exposition Commentary, Warren Wiersbe states, “We get a throne by paying with our lives, not by praying with our lips. We must identify with Jesus Christ in His service and suffering, for even He could not reach the throne except by way of the cross” (Vol. 1, Victor Books, 1996, p. 75\). Jesus is our [Suffering Servant King](suffering-servant-Isaiah-53.html). If our supreme representative, the Son of Man, did not come to be served, but to serve, then so we ought to serve others. No matter who we are in God’s kingdom—whether the most distinguished leader or meekest acolyte—we must strive to be like Christ, demonstrating the same kind of humble, sacrificial servanthood.
When was Paul born?	Answer The Bible does not give any statement about when [Paul](life-Paul.html) was born or how old he was when he died. We have a little information that may allow us to make some educated guesses, but even those are still guesses. A quick internet search will yield answers that range from a few years before Jesus was born to a few years after. Paul (Saul) comes on the scene in the New Testament in Acts 7:58\. When the crowd was stoning [Stephen](life-Stephen.html), Saul watched their cloaks. In Acts 7:58, Saul is described as “a young man.” This does not tell us very much other than that he was obviously not elderly at the time. Perhaps it makes sense to think of him as a young, up\-and\-coming star among the Pharisees, not yet old enough to be on any official council. He watched the cloaks, but he did not participate in the actual stoning. (In Acts 26:10, Paul says that he cast his vote against believers when they were put to death. The word does not necessarily imply that he had any official vote but rather that he approved of their deaths. He arrested believers on authority of the priests, and when they came before the official council, he approved of or even perhaps advocated for the death sentence.) The best date that can be affixed in the life of Paul is the event in Acts 18 where the Jews brought charges against him before Gallio, the proconsul of Achaia. The dates for Gallio’s rule are somewhat tenuous but are probably somewhere between 50 and 54\. So by AD 54 Paul would have had completed two [missionary journeys](missionary-journeys-Paul.html), spent time ministering the gospel in Judea and Antioch, and spent three years in the Arabian Desert (Galatians 1:11–20\). Prior to that, he would have spent time persecuting the church after spending some years studying under Gamaliel. Gamaliel was active for the first half of the first century, so that does not give us any more information. There seems to have been plenty of time for Paul to do all of this if he was born any time in the first ten years of the first century. If Paul was born about ten years after Jesus, he would have been 20–23 years old during Jesus’ public ministry. He would not have been old enough at the time to exercise leadership in the Jewish community. Assuming the stoning of Stephen was a few years after Jesus’ earthly ministry, Paul would probably have been nearing the age of 30, when leadership positions would begin opening up for him. It might even be that Paul’s campaign of persecution was designed, in part, to make a name for himself—and he could assume a leadership role when one became available. We have no clear biblical support for this, but there is an indication in Romans 7:7–8 that Paul struggled with covetousness prior to his conversion. If Saul coveted power, his persecution of the church may have been a means to attain it. After Stephen’s death, Saul launched a campaign against the church. He was not yet the one in charge, but he was given permission from the Jewish authorities. He waged this campaign until he was stopped cold on the [road to Damascus](Damascus-Road.html), confronted by the risen Christ (Acts 9\). If this happened when he was not yet 30 years old, perhaps this would help explain his three years in the desert. Once he had finished his time with the Lord, he had received further training in the gospel and was old enough to be a respected member of Jewish society. The idea that Paul was born about ten years after Jesus is simply one theory that seems to account for a lot of the available information. No doubt other theories could be presented, supported, and even debated. It would be an interesting tidbit to know when Paul was born. However, even the most important birth in history (that of Jesus) cannot be pinpointed to a specific year, much less a specific date (December 25\). The kind of precise record keeping that we expect today is a modern preoccupation and was simply not a priority at the time the New Testament was written. We get into trouble when we take a dogmatic stand on questions that the Bible does not answer. Speculation is not necessarily helpful unless such speculation helps get us into Scripture to find out what it really says. Attempting to ascertain when Paul was born can be useful if it motivates one to thoroughly study all that the New Testament has to say about Paul. This would be of great benefit even though the question itself remains unanswered.
How can we walk in the comfort of the Holy Spirit (Acts 9:31)?	Answer Luke, the narrator of the [book of Acts](Book-of-Acts.html), often paused in his recounting of events to summarize the condition of the church (see Acts 2:41, 46–47; 4:32; 5:12–14, 42\). After writing about the conversion of Paul and his initial boldness in ministry and moments of intense persecution (Acts 9:1–30\), Luke presents a snapshot of the present situation of the earliest Christian congregations: “So the church throughout all Judea and Galilee and Samaria had peace and was being built up. And walking in the fear of the Lord and in the comfort of the Holy Spirit, it multiplied” (Acts 9:31, ESV). Before Jesus Christ ascended into heaven, He promised the disciples that they would “receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth” (Acts 1:8\). In Acts 9:31, Luke stops to highlight that the apostles are accomplishing just what Jesus said they would—the successful spread of the gospel and expansion of the church. The Word of truth was getting out. Despite fierce opposition and hardship, the fledgling church communities are growing strong in faith and increasing numbers (see Acts 4:4; 5:14; 6:7; 9:35, 42\). In Acts 9, the believers are “walking in the fear of the Lord,” meaning their behavior reflects their profound respect and reverence for God. They are also walking in the “comfort of the Holy Spirit.” This “comfort of the Holy Spirit” is the unique ministry of the [Holy Spirit](who-Holy-Spirit.html) in the lives of believers. Jesus said He would send the Holy Spirit to be our “Comforter” (John 14:16, KJV), “Advocate” (John 14:26, NIV), or “Helper” (John 16:7, ESV). The Greek word for the Holy Spirit in these verses is [parakletos](paraclete-Holy-Spirit.html), meaning “one who is called to our side.” When we receive Jesus Christ as Lord and Savior, God dispatches His Holy Spirit to reside in us, always ready to assist, console, reassure, and guide us in times of distress or need. The comfort of the Holy Spirit supplies Christians with a failproof, world\-reaching ministry operating in and through them: “But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me: And ye also shall bear witness, because ye have been with me from the beginning” (John 15:26–27, KJV). The “comfort of the Holy Spirit” in Acts 9:31 refers to the encouragement available to believers because of the Spirit’s indwelling presence. “Comfort” (paraklēsis in Greek) here refers to [exhortation](definition-exhortation.html) and includes the idea of earnestly supporting or encouraging someone. This same word is found frequently throughout the New Testament (see Acts 13:15; Romans 12:8; Hebrews 12:5; 2 Thessalonians 2:16; Matthew 5:4\). We walk in the comfort of the Holy Spirit when we happily recognize that God has given us a Helper to be always at our side. We are never alone. Through the Spirit, we receive constant assurance that we are God’s children (Romans 8:16\). He draws us closer to Jesus and strengthens us in our inner being (Ephesians 3:16–17\). The comfort of the Holy Spirit helps us in our weakness when we don’t know how to pray (Romans 8:26\). The Spirit gives us the power and wisdom to witness with boldness (Acts 4:31; 1 John 5:6–8\). He teaches us (John 14:26; 16:13; 1 John 2:27\). The Holy Spirit even reveals to us the deep mysteries of God (1 Corinthians 2:9–10\). We can walk free from sin’s control in the comfort of the Holy Spirit because the Spirit is a righteousness\-producing, life\-giving source for every believer: “But you are not controlled by your sinful nature. You are controlled by the Spirit if you have the Spirit of God living in you. . . . And Christ lives within you, so even though your body will die because of sin, the Spirit gives you life because you have been made right with God. The Spirit of God, who raised Jesus from the dead, lives in you. And just as God raised Christ Jesus from the dead, he will give life to your mortal bodies by this same Spirit living within you” (Romans 8:9–11, NLT).
What is the voice of one calling in the wilderness (Isaiah 40:3; John 1:23)?	Answer Just as God liberated the children of Israel from Egypt by bringing them through the wilderness, the prophet Isaiah foresaw a time when God would again deliver the Jews through rough country on their return to Jerusalem from Babylon. Isaiah not only saw this moment of deliverance more than 100 years in advance but also heard “a voice of one calling: ‘In the wilderness prepare the way for the Lord; make straight in the desert a highway for our God’” (Isaiah 40:3\). The voice of one calling in Isaiah 40:3 is unnamed and should be seen as a poetic device in communicating the prophecy. The voice tells Isaiah’s audience that God would liberate Israel from [exile in Babylon](Babylonian-captivity-exile.html), directing the construction of a “highway,” as it were, in the wilderness. A highway in the wilderness is a recurring motif throughout Isaiah’s prophecies of deliverance: “There will be a highway for the remnant of his people that is left from Assyria, as there was for Israel when they came up from Egypt” (Isaiah 11:16; see also Isaiah 35:8–10\). The Jewish people would endure a difficult journey as they returned to rebuild Jerusalem and their temple, but God would pave the way before them. Like many biblical prophecies, the voice of one calling in the wilderness has a dual fulfillment. More immediately, it predicted the Jews’ deliverance from Babylon. Later, Isaiah’s anonymous “voice of one calling in the wilderness” is fulfilled by another prophet. Israel’s ultimate deliverance would come through the ministry of Jesus Christ. More than 700 years after Isaiah’s prophetic vision, the voice of one calling in the wilderness shows up again—this time in literal fashion: “[John the Baptist](life-John-Baptist.html) appeared in the wilderness, preaching a baptism of repentance for the forgiveness of sins” (Mark 1:4\). John applied Isaiah’s prophecy to himself, saying, “I am the voice of one calling in the wilderness, ‘Make straight the way for the Lord’” (John 1:23\). All four gospel writers cite Isaiah 40:3, connecting John’s voice and his ministry of preparing people for the coming of the Lord with the voice spoken of by the prophet Isaiah (Matthew 3:3; Mark 1:3; Luke 3:4; John 1:23\). John the Baptist’s self\-description as “the voice of one calling in the wilderness” was profoundly fitting. Not only did John minister in the wilderness of Judea, but God also chose him to introduce the nation of Israel to Jesus Christ and prepare the people’s hearts to receive their Savior and Redeemer (see Matthew 3:1–6\). John preached boldly, calling people to “repent of your sins and turn to God, for the Kingdom of Heaven is near” (Matthew 3:2, NLT). After people confessed their sins, they demonstrated repentance by being [baptized](baptism-of-John.html) and then living transformed lives. John humbly acknowledged his inferior position as only “a voice.” Like the unnamed messenger in Isaiah, John’s speaking part was insignificant compared to Christ’s work. Even though he drew huge crowds, he never lost sight of his supporting role: “I baptize with water those who repent of their sins and turn to God. But someone is coming soon who is greater than I am—so much greater that I’m not worthy even to be his slave and carry his sandals. He will baptize you with the Holy Spirit and with fire” (Matthew 3:11, NLT; see also John 1:15, 27\). John was sent not to gain a name and reputation for himself but to preach Jesus. When Jesus stepped into the limelight, John said, “I am not the Messiah. I am only here to prepare the way for him” (John 3:28, NLT). John the Baptist illustrated the supportive nature of his role with a metaphor: “It is the bridegroom who marries the bride, and the bridegroom’s friend is simply glad to stand with him and hear his vows. Therefore, I am filled with joy at his success. He must become [greater and greater](He-must-increase-I-must-decrease.html), and I must become less and less” (John 3:29–30, NLT). As Christians, we have much to learn from John’s humility as “the voice of one calling in the wilderness.” John understood that he was not the focal point of his ministry. The apostle Paul grasped this, too, saying, “It’s not important who does the planting, or who does the watering. What’s important is that God makes the seed grow” (1 Corinthians 3:7, NLT). As the Lord’s servants, we are privileged to play a part in God’s work, but we are not the light. Jesus Christ is the light of the world (John 8:12\). We are mere reflections of that light purposed to point people to Him (Matthew 5:14–16\). When it came time for God’s people to be liberated from Babylon, God removed all obstacles and restored them to their land. “The way of the Lord” was made straight. When it came time for people to be liberated from sin, God again removed all obstacles, and He Himself came into our world (John 1:14\). Israel was trapped in a spiritual wasteland when John the Baptist’s “voice of one calling in the wilderness” began crying out. But as people opened their hearts to Jesus Christ—“the way, the truth, and the life” (John 14:6\)—they were set free from their spiritual bondage. Today, we join our voices with John’s, proclaiming the message of Christ’s salvation to a lost and dying world so that “the glory of the Lord will be revealed, and all people will see it together. The Lord has spoken!” (Isaiah 40:5, NLT).
Are there really hundreds of flood legends giving credence to the Genesis flood?	Answer The [book of Genesis](Book-of-Genesis.html) tells of a worldwide flood sent as God’s judgment on the world long ago. The memory of that flood has been preserved in cultures all over the globe, as acknowledged by ancient writers such as [Flavius Josephus](Flavius-Josephus.html), who wrote almost 2,000 years ago, “All writers of barbarian histories make mention of this flood and of this ark. Among whom is Berosus the Chaldean, Hieronymous the Egyptian, also, who wrote the Phoenician Antiquities, and Mnaseas, and a great many more, make mention of the same. Nay, Nicolaus of Damascus \[as well]” (Antiquities of the Jews 1\.3\.6\). Josephus is correct. All nations around the world possess historical texts or traditions of a [global flood](global-flood.html) in ancient times, and those narratives match the Genesis account in general outline and many specific details (Genesis 6—9\). Some of the recurring details in flood narratives around the world are as follows: God sends the flood in judgment of human evil and violence a righteous man or prophet is forewarned by God the preparation of an ark or “great canoe” the gathering of animals aboard the ark a global flood covers mountains and drowns all but a few survivors the “great canoe” comes to rest on a high mountain the sending of a raven and a dove the dove returns with something in its beak as a sign of the flood coming to an end exiting the ark and repopulating the world a burnt offering sacrifice a rainbow the confusion of languages afterward The existence of such stories is a stunning but undeniable fact, and one that demands an explanation. We find Native American legends confirming the Genesis flood, for example. The Apache people refer to the ancient flood and the tus, a gigantic floating vessel, provided by God, which was sealed watertight with gum from the pinion tree. A few people entered the tus and thus escaped the flood that “completely submerged the earth for twelve days.” The Apaches remember the vessel landing on a hill and the sending of birds, including a pigeon (named Agocho) to inspect the flooded world (Curtis, E. S., The North American Indian, vol. 1, Cambridge University Press, 1907, pp. 27–28\). In what is now North Dakota, the Mandan tribe, of the Sioux language family, held a sacred annual ceremony memorializing the flood. The ceremony featured an old man (Nu\-mohk\-munk\-a\-nah, “the only man”), who survived in a “big canoe” that he constructed upon a prophetic warning. The “big canoe” landed somewhere at a mountain far to the west, according to the Mandan. This tribe also held the turtle dove in highest honor. Even their dogs were forbidden to harm it, on account of its having returned to the Nu\-mohk\-munk\-a\-nah carrying a willow twig in its beak, a sign that the flood had ended (Catlin, G., The North American Indians, vol. 1, Jon Grant, 1926, pp. 178–184, 201–205\). Similar traditions can be found among other Sioux\-language tribes and other language families. In the American Northwest, the Spokanes, Nez Perces, and Cayuses had their own flood tradition: “One man and wife were saved on a raft. Each of those three tribes also, together with the Flathead tribes, has their separate Ararat in connection with this event” (Eells, M., “Traditions of the Deluge Among the Tribes of the North\-West,” The American Antiquarian and Oriental Journal, vol. 1, 1878, p. 70\). Numerous other tribes from the Pacific Northwest remember Noah’s flood as well. In the Southwest, the Hualapai people of Arizona left ancient pictographs bearing witness to the flood. These are preserved at Spirit Mountain, a site considered sacred by neighboring tribes as well. One carving shows eight people being carried across the waters of the flood, departing from Wikahme Mountain where they had found refuge from the flood that destroyed the rest of humanity. Another drawing shows a bird being sent on two flights and returning on the second flight to the old man with a blade of grass in its peak (Liguori, N., Echoes of Ararat: A Collection of Over 300 Flood Legends from North and South America, Master Books, 2021\). The Havasupai, Yima, Cochiti, Maricopa, Zia, and many other tribes of the Southwest also have flood traditions matching Genesis in several particulars. We learn of the global flood from the Dene tribes, the Ottawa, the Ojibwe, the Inuit, and dozens of other tribes of Canada and Alaska. In Mexico we find that the Aztecs, Toltecs, Mayans, Purepecha, and other peoples had clear traditions and pre\-colonial paintings depicting the flood. Alexander de Humboldt, a German geographer and naturalist, wrote, “The people of Mechoacan preserved a tradition, according to which Coxcox, whom they called Tezpi, embarked in a spacious ‘acalli’ with his wife, his children, several animals, and grain, the preservation of which was of importance to mankind. When the great spirit, Tezcatlipoca, ordered the waters to withdraw, Tezpi sent out from his bark a vulture. . . . This bird, which feeds on dead flesh, did not return on account of the great number of carcasses, with which the earth, recently dried up, was strewed. Tezpi sent out other birds, one of which, the hummingbird alone, returned, holding in its beak a branch covered with leaves.” Humboldt adds that “Tezpi, seeing that fresh verdure began to clothe the soil, quitted his bark near the mountain of Colhuacan” (Researches Concerning the Institutions \& Monuments of the Ancient Inhabitants of America, trans. Helen Maria Williams, vol. 2, Longman, 1814, p. 23\). In Central and South America, the earliest records of the European explorers preserve flood traditions narrated by the native peoples. Those narratives include clear similarities to the Genesis flood account. The Tupinamba of Brazil told the early Portuguese that “before the flood arrived, there was a man of great knowledge,” a prophet named Tupa. God warned Tupa of the coming flood and provided a place of refuge, where Tupa fled with his family. The flood covered the entire earth for a great length of time. “When the flood ended, they came down, multiplied, and again inhabited the land” (De Vasconcellos, S., Noticias Curiosas do Brasil Lisbon: Ioam da Costa, 1668, pp. 78–79\). George Catlin, a widely traveled American painter and author, summarized these findings this way: “Amongst one hundred and twenty different tribes that I have visited in North and South and Central America, not a tribe exists that has not related to me distinct or vague traditions of such a calamity, in which one, or three, or eight persons were saved above the waters, on the top of a high mountain” (O\-Kee\-Pa: A Religious Ceremony and Other Customs of the Mandans J. B. Lippincott and Co., 1867, pp. 1–2\). The above examples all come from the Western Hemisphere, but that hemisphere alone contains over 300 people groups possessing flood traditions. The Eastern Hemisphere has even more. To be sure, some traditions are better preserved than others. As a result, some flood narratives parallel Genesis more closely than others. However, there are specific details in all these accounts—such as the landing of a “great canoe” on a high mountain or the sending of a raven and a dove—that clearly match the biblical record. It is important to note that it is the Genesis flood account that they confirm, not some alternate text such as a Babylonian flood tradition. This is one of several indicators that Genesis is the authentic, original historical account that explains all the others. All of these flood legends and histories told around the world are exactly what we should expect if Genesis is true. If Genesis were not true, then hundreds of matching flood legends are the last thing we should expect to find. Secularists typically try to explain the abundance of global flood traditions in one of two ways: 1\) the traditions are not referring to a global flood like that in Genesis but to a local flood or a purely mythical flood; or 2\) Christian missionaries influenced the tribes and changed their traditions. However, the secular explanations of flood stories do not really fit the data. The similarities of other flood accounts to Genesis are too specific and too multi\-faceted to be describing a different flood. The sources are also too ancient, too well attested, and too consistent with one another within language families. In addition to oral traditions recorded very early, we have written histories, rock carvings, and ancient paintings that predate the arrival of Europeans in the New World. Many of the flood traditions form part of annual ceremonies and songs commemorating the flood. These are difficult to attribute to “missionary influence.” And if “missionary influence” were the cause, where are all the traditions of other famous biblical events like the virgin birth, the resurrection of Jesus, the Red Sea crossing, and David and Goliath? We maintain that the best explanation for the hundreds of flood legends around the world is that tribes and nations remember the flood because it actually happened, just as Genesis says it did. The existence of flood legends around the world should give us great encouragement that we can [trust the Bible](Bible-reliable.html). God did indeed judge the world with water, and there is another judgment by fire still to come. The sinfulness of mankind is one of the foundational truths of the gospel and points us directly to our need for Jesus Christ, the ultimate ark of our salvation.
What is the messianic age / messianic kingdom?	Answer The messianic age or messianic kingdom is the future period of time when the Messiah will reign and bring universal peace to the earth. Christians believe the Messiah is Jesus Christ who came to earth previously, lived a perfect life, died for the sins of the world, and rose again. Many Jews believe that the Messiah has yet to be revealed but will certainly make Himself known to all the world in the future. We take the [premillennial view](premillennialism.html) of the end times, which sees the messianic age as coming after the [second coming of Christ](second-coming-Jesus-Christ.html). When Jesus returns in glory, He will defeat His enemies, judge the remaining inhabitants of the earth, set up an earthly kingdom, and bind Satan for one thousand years. Characteristics of the Messianic Age The messianic age will be ruled by the Lord Jesus. Peter the apostle tells us about Jesus, “Heaven must receive him until the time comes for God to restore everything, as he promised long ago through his holy prophets” (Acts 3:21\). Before Jesus was born, the angel Gabriel told His mother of her Son’s future kingdom: “The Lord God will give him the throne of his father David, and he will reign over Jacob’s descendants forever; his kingdom will never end” (Luke 1:32–33\). Jesus spoke of the time “when the Son of Man comes in his glory, and all the angels with him, \[and] he will sit on his glorious throne” (Matthew 25:31\). Jesus is the King of kings (Revelation 19:16\) who will rule the nations “with an iron scepter” (Revelation 19:15; cf. Psalm 2:9\). The messianic age will feature a worldwide kingdom. In Psalm 2, the Messiah King will be enthroned in Zion (verse 6\), but all the nations of the earth are His inheritance, “the ends of the earth \[His] possession” (verse 8\). The prophet Daniel pictured the kingdom of the Messiah as “a huge mountain \[that] filled the whole earth” (Daniel 2:35\). The messianic age will be a time of unparalleled blessing. The Bible predicts that the Messiah’s rule will usher in worldwide peace (Isaiah 11:6–7; Micah 4:3\), justice (Isaiah 11:3–4\), unity (Isaiah 11:10\), abundance (Isaiah 35:1–2\), healing (Isaiah 35:5–6\), righteousness (Isaiah 35:8\), and joy (Isaiah 55:12\). The meek will be protected and honored (Matthew 5:5; Psalm 37:11\). People will know and honor the Lord: “For the earth will be filled with the knowledge of the Lord as the waters cover the sea” (Isaiah 11:9\). Sin and rebellion against the King will be punished promptly and with perfect justice (Isaiah 11:3–5; Zechariah 14:16–19\). The messianic age will be a time of the earth’s physical restoration. The curse on the earth will be lifted during the Messiah’s rule, and prosperity and beauty will spread: “The desert and the parched land will be glad; the wilderness will rejoice and blossom. Like the crocus, it will burst into bloom; it will rejoice greatly and shout for joy” (Isaiah 35:1–2; cf. 11:6–9; 35:7\). The Role of Israel in the Messianic Age During the messianic kingdom, Paul’s words will come true: “All Israel will be saved” (Romans 11:26\). Israel will be regathered to the Promised Land, which will finally reach the [geographic boundaries](Israel-territory.html) prophesied long ago (Jeremiah 31:1–14; Amos 9:11–15; Joshua 1:4\). Israel will experience a revived Davidic kingdom, bigger and grander than ever, “never again to be uprooted” (Amos 9:15\). The division of Israel and Judah will be gone, and the nation will be united (Jeremiah 3:18\). The people of Israel will enjoy a spiritual restoration and true fellowship with God (Isaiah 2:3; 45:17; Zechariah 13:9; Malachi 3:3–4\). Worship in the Messianic Age The worship of the Lord will be pure in the messianic age. Ezekiel 40—46 describes a [temple](Ezekiel-temple.html) whose dimensions are larger than any temple yet seen in Jerusalem, and we believe this is the center of worship during the messianic kingdom. Isaiah points to this temple as a destination for all the nations of the world: “In the last days the mountain of the Lord’s temple will be established as the highest of the mountains; it will be exalted above the hills, and all nations will stream to it” (Isaiah 2:2\). The worshipers will sincerely seek the Lord, saying, “Come, let us go up to the mountain of the Lord, to the temple of the God of Jacob. He will teach us his ways, so that we may walk in his paths” (Isaiah 2:3\). Ezekiel’s prophecy also indicates that sacrifices will be offered in this millennial temple (Ezekiel 43:13–27\); these will differ from the Mosaic sacrifices in that they will memorialize the death of Christ rather than anticipate it. Conclusion The Bible is full of prophecies pointing to Jesus as the promised Messiah. In addition, it gives hope of a future time on earth when Jesus will set things right and rule in righteousness and peace. The enemy of our souls, Satan, will be unable to act during that time. The Lord Jesus will do what no king, ruler, or government has ever been able to do: bring peace on earth (see Isaiah 9:6 and Luke 2:14\).
What does the Bible say about communion?	Answer What Christians commonly call “communion” is an ordinance started by Jesus during the [Last Supper](Last-Supper.html) with His disciples. Communion is a way for believers to outwardly show their love for and fellowship with Christ, to remember the atoning sacrifice that Jesus made for them, and to look forward to the time when He will partake with us in the kingdom. Communion is also known as the Lord’s supper or the Lord’s table. The Last Supper Just prior to Judas Iscariot’s betrayal of Jesus in the Garden of Gethsemane, Jesus gathered His disciples in an upper room of a house to celebrate [the Passover](what-is-Passover.html). It didn’t take long for the disciples to learn that there was another reason for their gathering. Matthew 26:26–29 says, “While they were eating, Jesus took bread, and when he had given thanks, he broke it and gave it to his disciples, saying, ‘Take and eat; this is my body.’ Then he took a cup, and when he had given thanks, he gave it to them, saying, ‘Drink from it, all of you. This is my blood of the covenant, which is poured out for many for the forgiveness of sins. I tell you, I will not drink from this fruit of the vine from now on until that day when I drink it new with you in my Father’s kingdom.’” What the disciples thought was going to be a celebration turned into a somber prediction of the death of their master and leader. Earlier Clues If the disciples were listening closely, these words should have seemed familiar to them. Earlier in Jesus’ ministry, Jesus had told a crowd, “Very truly I tell you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. Whoever eats my flesh and drinks my blood has eternal life, and I will raise them up at the last day. For my flesh is real food and my blood real drink. Whoever eats my flesh and drinks my blood remains in me, and I in them. Just as the living Father sent me and I live because of the Father, so the one who feeds on me will live because of me” (John 6:53–57\). This prediction of the death of Jesus and the need to accept His sacrifice for redemption proved to be too difficult for some: “On hearing it, many of his disciples said, ‘This is a hard teaching. Who can accept it?’” (John 6:60\). In fact, after hearing this, “many of his disciples turned back and no longer followed him” (John 6:66\). The symbolism that Jesus used shouldn’t have been a surprise to His hearers; after all, He had been speaking in parables almost since the beginning of His ministry. However, the thought of consuming Jesus’ body was too much for many of them. Early Church Communion After the death, resurrection, and ascension of Jesus, the early church obeyed the words of Jesus and practiced the ordinance of communion, the eating of bread (symbolizing His body) and the drinking of wine (symbolizing His blood). Paul the apostle brought out the idea of fellowship during communion: “Is not the cup of thanksgiving for which we give thanks a participation in the blood of Christ? And is not the bread that we break a participation in the body of Christ? Because there is one loaf, we, who are many, are one body, for we all share the one loaf” (1 Corinthians 10:16–17\). Communion in the church not only meets Jesus’ commandment, but it also contributes to the unity of believers. Paul also gave a warning to those who might approach communion flippantly or [dishonorably](take-communion-unworthily.html): “Whenever you eat this bread and drink this cup, you proclaim the Lord’s death until he comes. So then, whoever eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of sinning against the body and blood of the Lord. Everyone ought to examine themselves before they eat of the bread and drink from the cup. For those who eat and drink without discerning the body of Christ eat and drink judgment on themselves” (1 Corinthians 11:26–29\). Conclusion The practice of communion is one of two [ordinances](ordinances-sacraments.html) in the church. The Bible does not specify how often communion should be observed. Communion is a time for reflection, not only on an individual’s sin and need of forgiveness but on the grace and love that Christ exhibited on the cross (John 3:16\). As Christians take communion together, they demonstrate their union with each other and with Christ. Christians are reminded of Christ’s sacrifice and remind each other that He is coming again as they partake of communion together. Communion is a “common sharing in the Spirit” (Philippians 2:1\) and an answer to Jesus’ prayer “that they may be one as We are one—I in them and You in Me—that they may be perfectly united” (John 17:22–23, BSB).
What does it mean to produce fruit in keeping with repentance (Matthew 3:8)?	Answer In the wilderness of Judea, [John the Baptist](life-John-Baptist.html) began his ministry of preparing Israel to receive her Messiah, Jesus Christ. Enormous crowds went to hear John (Matthew 3:5\) as he traveled through the region “preaching a baptism of repentance for the forgiveness of sins” (Luke 3:3\). Many people received John’s message, confessed their sins, and were baptized (Matthew 3:6; Mark 1:5\). These baptisms stirred up such a commotion that the Pharisees and Sadducees went out to investigate. Aware of their insincerity of heart, John said, “You brood of vipers! Who warned you to flee from the coming wrath? Produce fruit in keeping with repentance” (Matthew 3:7–8\). John spoke severely, challenging these religious leaders’ spiritual pride and hypocrisy head\-on. They needed to know that God’s judgment for sin was coming. Baptism is an outward symbol of true heart change. John’s baptism was a “baptism of repentance.” Repentance is the act of changing one’s mind that results in a change of actions. Sincere repentance involves turning away from sin both in thought and action. When the crowds came to John for baptism, they were showing their repentance and identifying with a new life. The [Pharisees](Pharisees.html) and [Sadducees](Sadducees.html) were detached observers at John’s baptism. They claimed to have repented of their sins—sins they eagerly pointed out in others—yet they lived as sinners, all the while denying their own guilt. The religious leaders of John’s day had refused to submit themselves to God. They thought they were good enough by way of association with Abraham through their Jewish heritage (see Matthew 3:9; John 8:39\). But their religious rituals and spiritual “pedigree” were not enough to please God. The only way for sinners to enter a relationship with God is through genuine repentance and faith. These religious leaders should have been setting an example and taking the lead. Instead, they lived in self\-righteous, hypocritical denial of their spiritual condition. John the Baptist warned, “The ax is already at the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire” (Matthew 3:10\). The tree represents Israel. If Israel did not repent, it would be cut down and destroyed (see Luke 13:6–10\). Only those who genuinely repented and began to produce good fruit would be prepared for the coming of Jesus Christ. Luke’s gospel gives further insight into what it means to produce fruit in keeping with repentance. John told the people, “Prove by the way you live that you have repented of your sins and turned to God. Don’t just say to each other, ‘We’re safe, for we are descendants of Abraham.’ That means nothing, for I tell you, God can create children of Abraham from these very stones’” (Luke 3:8, NLT). John’s baptism of repentance was meant to be the start of a brand new, continuous life of producing fruit in keeping with righteousness. Our family tree won’t earn us a place in heaven or give us an automatic claim to God’s promises. John told the Sadducees and Pharisees who took pride in their lineage to take a more humble view: just as God had made Adam from the dust of the ground, God could raise up children of Abraham from the stones of the wilderness. At John’s preaching, the people began to ask, “What should we do?” (Luke 3:10\). In other words, “What is the fruit in keeping with repentance?” “John answered, ‘Anyone who has two shirts should share with the one who has none, and anyone who has food should do the same’” (Luke 3:11\). He told the tax collectors in the crowd, “Don’t collect any more than you are required to” (verse 13\). He told the soldiers, “Don’t extort money and don’t accuse people falsely—be content with your pay” (verse 14\). Such actions were the “fruit” of repentance in that they showed the genuineness of the change of heart. When the apostle Paul began his preaching ministry, he, too, spoke of good deeds as proof of genuine repentance: “I preached first to those in Damascus, then in Jerusalem and throughout all Judea, and also to the Gentiles, that all must repent of their sins and turn to God—and prove they have changed by the good things they do” (Acts 26:20, NLT). The believer’s spiritual life and growth are often compared to a fruit\-bearing tree in Scripture. Just as fruit production is proof of life and health in a tree, so are good actions the evidence of spiritual life in Jesus Christ and the presence of God’s Spirit dwelling within a person. Jesus said, “A good tree produces good fruit, and a bad tree produces bad fruit. A good tree can’t produce bad fruit, and a bad tree can’t produce good fruit. So every tree that does not produce good fruit is chopped down and thrown into the fire. Yes, just as you can identify a tree by its fruit, so you can identify people by their actions” (Matthew 7:17–20, NLT). Fruit in keeping with repentance represents the good deeds and changed behaviors that naturally flow from a truly repentant and transformed heart. In James 2:14–26, James teaches extensively on the subject, explaining that “faith by itself isn’t enough. Unless it produces good deeds, it is dead and useless” (verse 17, NLT). James concludes, “Just as the body is dead without breath, so also faith is [dead](faith-without-works-dead.html) without good works (verse 26, NLT). Paul prays for the Philippians to be “filled with the fruit of righteousness that comes through Jesus Christ” (Philippians 1:11\). He gives examples of good spiritual fruit: “The Holy Spirit produces this kind of fruit in our lives: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self\-control” (Galatians 5:22–23, NLT; see also Ephesians 5:9; Colossians 1:10; James 3:17\). The believer’s ability to produce fruit in keeping with repentance depends wholly on our intimate fellowship with Jesus Christ, who said, “Remain in me, and I will remain in you. For a branch cannot produce fruit if it is severed from the vine, and you cannot be fruitful unless you remain in me. Yes, [I am the vine](true-vine.html); you are the branches. Those who remain in me, and I in them, will produce much fruit. For apart from me you can do nothing” (John 15:4–5, NLT). The root will naturally produce fruit. Fruit in keeping with repentance is the evidence (as well as a result) of a changed mind, transformed life, and ongoing communion with Jesus.
Is Jesus in every book of the Bible?	Answer The Bible is God’s Word to us (Matthew 24:35; 2 Timothy 3:16\). Studying God’s Word shows us who God is and what He has done. The Bible also reveals what matters to Him, how we are to live, and our purpose in His plan of redemption. Jesus is also called the Word (John 1:1\), and He is “the image of the invisible God” (Colossians 1:16\) in whom all God’s fulness dwells (Colossians 1:19\). Jesus is the theme of the Bible. Jesus is in every book of the Bible because everything in the Bible ultimately points to Him (see John 5:39\). From the beginning pages of Genesis to the end of Revelation, Jesus is present and active. Although the Son of God did not come to earth until a specific point in history, He is integral in both the Old and New Testaments. The Old Testament reveals our need for a Savior and predicts His coming, setting the stage for His entrance into the world. He appears in prophecy and in Christophanies—pre\-incarnate appearances of the Son of God (Genesis 16:7–14; 22:11–18; Judges 5:23; 2 Kings 19:35; Daniel 3:25\). The New Testament describes His coming, His work to bring salvation to our sinful world, and His ongoing work as we await God’s kingdom and the restoration of all things (Acts 3:21; Revelation 21:1\). We can see Jesus in every book of the Bible in the following ways: Genesis — Jesus is the [Word of God](Jesus-Word-God.html), creating the heavens and the earth; He is the promised Seed of the woman Exodus — Jesus is the [Passover lamb](Passover-Lamb.html) Leviticus — Jesus is the high priest and representative of the tabernacle; He is the lampstand, He is the showbread, and He is the sacrifice on the altar Numbers — Jesus is the pillar of cloud by day and the pillar of fire by night and the smitten rock that gives living water Deuteronomy — Jesus is the prophet greater than Moses Joshua — Jesus is the Commander of the Army of the Lord, leading His people into the Promised Land Judges — Jesus is the true and final judge Ruth — Jesus is the [kinsman redeemer](kinsman-redeemer.html) 1 \& 2 Samuel — Jesus is the anointed shepherd king who slays the giant 1 \& 2 Kings — Jesus is the righteous [King of Kings and Lord of Lords](King-of-kings-Lord-of-lords.html) 1 \& 2 Chronicles — Jesus is the faithful restorer of the kingdom Ezra — Jesus is the faithful restorer of the temple Nehemiah — Jesus is the redeeming rebuilder of the walls Esther — Jesus is the sovereign protector of His people Job — Jesus is the living redeemer and our true comforter Psalms — Jesus is the [Good Shepherd](Good-Shepherd.html) who hears our cries Proverbs — Jesus is wisdom Ecclesiastes — Jesus is the meaning of life Song of Solomon — Jesus is the loving bridegroom coming for His bride Isaiah — Jesus is the promised Messiah; the [Wonderful Counselor](Wonderful-Counselor.html), Mighty God, Everlasting Father, and [Prince of Peace](Prince-of-Peace.html); the [Suffering Servant](suffering-servant-Isaiah-53.html) wounded for our transgression and bruised for our iniquities Jeremiah — Jesus is the Potter and the Righteous Branch Lamentations — Jesus is the weeping prophet Ezekiel — Jesus is the river of life, bringing healing to the nations Daniel — Jesus is the fourth man in the fiery furnace Hosea — Jesus is the ever\-faithful husband pursuing His unfaithful bride Joel — Jesus is the restorer of what the locusts have eaten and the One who will pour His Spirit on His people Amos — Jesus is the burden\-bearer and the true restoration Obadiah — Jesus is the judge of all the earth and mighty to save Jonah — Jesus is the salvation of all lands and the prophet cast out in the storm who spent three days in the depths Micah — Jesus is the promised [Messiah](is-Jesus-the-Messiah.html) born in Bethlehem Nahum — Jesus is the avenger of God’s elect Habakkuk — Jesus is the reason for rejoicing and our strength even when the fields are empty Zephaniah — Jesus is the preserver and restorer of His remnant and kingdom Haggai — Jesus is the desire of all nations Zechariah — Jesus is the cleansing fountain and the pierced Son whom every eye on earth will one day behold Malachi — Jesus is the [Sun of Righteousness](sun-of-righteousness.html), rising with healing in His wings; He is the refiner’s fire Matthew — Jesus is the King of the Jews Mark — Jesus is the Servant King Luke — Jesus is the Son of Man John — Jesus is the Son of God, the Word made flesh who dwelt among us, and the Lamb of God who takes away the sins of the world Acts — Jesus is the risen Lord, bringing salvation to all nations Romans — Jesus is our justification and the righteousness of God 1 Corinthians — Jesus is the Rock 2 Corinthians — Jesus is our triumph, sanctifying the church Galatians — Jesus is the liberation that fulfills the law and sets us free Ephesians — Jesus is the head of the church who gives us God’s armor Philippians — Jesus is our joy Colossians — Jesus is the firstborn of all creation and the head of the church 1 Thessalonians — Jesus is coming again with a trumpet and a shout to meet believers in the clouds 2 Thessalonians — Jesus is believers’ patience as they await His return 1 Timothy — Jesus is our mediator between God and man 2 Timothy — Jesus is the Seed of David, raised from the dead, and our salvation Titus — Jesus is our blessed hope and our faithful pastor Philemon — Jesus is our Redeemer, restoring us to effective service Hebrews — Jesus is our [High Priest](Jesus-High-Priest.html) and the author and finisher of our faith James — Jesus is the One at work in our faith in action 1 Peter — Jesus is the Living Stone, the Chief Cornerstone, and the Rock of Offense 2 Peter — Jesus is the faithful, longsuffering Lord, not willing that any should perish but offering salvation to all 1 John — Jesus is love and the true and eternal God 2 John — Jesus is the truth by which we walk in love 3 John — Jesus is all that is good and a hospitable host Jude — Jesus is the One who keeps us from stumbling and presents us blameless with great joy Revelation — Jesus is the Alpha and Omega, the beginning and end, the Lamb slain before the foundation of the world, the King of Kings and Lord of Lords
What is scholastic theology?	Answer Today, scholastic theology, or [scholasticism](Scholasticism.html), is often used as a disparaging term that means something like “speculation on obscure and trivial theological topics” or “an over\-emphasis on traditional dogma.” The question most often used to sum up this view of scholastic theology is “[How many angels can dance on the head of a pin?](angels-dance-head-pin.html)” Medieval scholastic theologians did indeed speculate about such things, but there was usually a bigger theological or philosophical issue involved. Scholastic theology is essentially a systematic, academic, interdisciplinary approach to theology that developed during the Middle Ages. Scholasticism came with the rise of the university, the rediscovery of classical methods of learning, and the increasing availability of printed books. In the university, students could study subjects that were in some sense separated from “real life” questions and situations that would arise in the church or village. This academic setting could lend itself to theological investigation and speculation that seemed to have no “real\-world” application and did not stem from any pressing need. Scholastic theology sought to apply logic and reason to Scripture and to present truth as an internally consistent whole. In doing so, scholasticism laid the groundwork for modern\-day apologetics. Drawing from the ideas of Aristotle, Plato, Socrates, and others, scholasticism ordered and systematized previous learning and established an efficient teaching method to preserve that knowledge. Scholasticism is, in large part, the reason we have direct access to those ancient ideas today. The writings of the scholastic movement in the Middle Ages influenced such philosophers as [René Descartes](Rene-Descartes.html) and [John Locke](John-Locke.html). In scholastic theology training, the theology professor would often pose a question and ask the students to muster evidence for and against it. Eventually, the professor would give what he believed to be the definitive answer to the question and then critique the evidence that had been offered. Additionally, the theological questions and issues were arranged systematically to form a “system” of theology ([systematic theology](systematic-theology.html)) that interacted with other disciplines such as science and philosophy. (Modern scholastic systems would also interact with disciplines such as psychology and sociology and even more specific disciplines such as political science and criminology.) Thomas Aquinas was one of the most well\-known scholastic theologians because of his methods and the system he produced. The Reformers often ridiculed scholastic theology, but in reality what they most often rejected were the conclusions of Roman Catholic scholasticism. The Reformers themselves employed some of the same methods of theological investigation and education, producing Protestant and Reformed works of systematic theology. In some circles, systematic theology is still disparaged or viewed with suspicion. However, if the “system” does not attempt to make the evidence fit the system but is rather developed on the basis of the biblical evidence, then it can be a helpful enterprise.
What does it mean that God cannot deny Himself (2 Timothy 2:13)?	Answer Several times in his instruction to Timothy, Paul introduces content as “a trustworthy statement” (1 Timothy 1:15; 3:1; 4:9; 2 Timothy 2:11\). The “trustworthy” designation highlights what follows as an important and reliable principle. Shortly after such an introduction, Paul remarks that God cannot deny Himself (2 Timothy 2:13\). In 2 Timothy 2:11 Paul introduces what reads like a poetic verse from a hymn that includes four couplets. The words may have already been familiar to Timothy, or Paul may have been simply providing new content. Literally rendered, the passage reads like this: “Since together we died, also together we will live; since we are enduring, also together we will reign; if we will deny, He will also deny us; if we are not faithful, He remains faithful, for to deny Himself He cannot” (2 Timothy 2:11–13\). In the first couplet (2 Timothy 2:11\), Paul acknowledges that, because we have died together with Christ (as in Colossians 2:20 and 3:3\), we will live together with Him. We will enjoy life everlasting with Christ. Paul states this as fact (using the first class condition in the Greek)—this is not merely an “if” but a “since.” It is a fact that we have died together (Paul uses the aorist tense, denoting the action is completed), and it is a certainty that in the future we will live together with Christ. Next, Paul encourages believers that, since we are enduring (also assumed as fact, using the first class conditional), then we will reign together with Him and each other (2 Timothy 2:12a). As John explained it in Revelation, believers overcome through Christ who has Himself overcome (compare Revelation 2:7, 11; 3:5; 21:7, etc., with Revelation 5:5\). This is an encouragement for believers to [persevere](Bible-perseverance.html)—and, assuming their endurance, reminding that there is a future of reward and meaningful activity in store. The third couplet (2 Timothy 2:12b) changes the tense of the (protasis) action from present (as was used on the first two couplets) to future, rendering the first part of the couplet, “if we deny in the future.” If there is such a denial, then He will also deny us. Jesus used similar terminology when He explained that, if people denied Him before men, He would deny them before the Father (Matthew 10:33\). It is important to note that Jesus was talking to His twelve disciples (Matthew 10:5; 11:1\). He explains that the Spirit would be speaking through them (Matthew 10:20\), and He warns them of the need to be faithful in confessing Him before men and not denying Him—He is challenging them to be faithful messengers for Him. There was reward for confessing Him before men (Matthew 10:32\) and consequences for denying Him before men (Matthew 10:33\). In 2 Timothy 2, Paul is challenging Timothy to endure and fulfill his ministry, which included doing the work of a good\-news proclaimer, or evangelist (2 Timothy 4:5\). Paul challenges Timothy with the importance of confessing and not denying Jesus. When Paul says that Jesus will deny us, he is not talking about loss of salvation or change in positional standing before God. Much like Jesus warned His twelve disciples, Paul reminds Timothy that there are consequences to unfaithfulness in ministry. Paul had explained earlier in this context the importance of engaging like a good soldier, an athlete competing according to the rules, and a hard\-working farmer (2 Timothy 2:3–6\). Paul had elsewhere explained that he was working hard to be faithful so he would not be disqualified from ministry (1 Corinthians 9:23–27\). He refers to faithfulness in practice, not loss of salvation—as he explains after the fourth couplet in 2 Timothy 2:13: God “cannot deny Himself” (NKJV). To ensure that people rightly understood the rewards and consequences of faithfulness in the Christian life, Paul told the Corinthians that the works of all believers would one day be assessed at [Christ’s judgment seat](judgment-seat-Christ.html). If those works stand the test, the believer will be rewarded (1 Corinthians 3:14\). If the works are burned up, then the believer will lose out on the reward, but he would not lose salvation (1 Corinthians 3:15\). Paul’s warning to Timothy that Jesus would deny those who deny Him has nothing to do with their position in Christ, as we see in the fourth couplet: “If we are unfaithful, he remains faithful, for he cannot deny who he is” (2 Timothy 2:13, NLT). Even if we are unfaithful, or lacking faith, faithful He remains, for God cannot deny Himself. Once a person is in Christ (by belief in Him), God remains faithful to that person—He keeps His word. The one who believes has eternal life from the moment of faith (e.g., John 6:47; Romans 8:29–31\). Nothing can separate a child of God from the love of God (Romans 8:38–39\), because He is faithful to keep His promise. God cannot deny Himself. If He were to break His promise to those who have believed in Him, that would be a denial of Himself and His righteous character. To those who fear that God is standing over them waiting to cast them out if they deny Him or if they fail to have enough belief or if they are unfaithful in their ministries, Paul says that God always remains faithful. His faithfulness is a matter of His own character—God cannot deny Himself (2 Timothy 2:13\). Scripture doesn’t ever manipulate us to action based on the potential loss of our position in Christ. Instead, we are exhorted to act because [God is faithful](faithfulness-of-God.html) and the promises He makes are certain.
What does it mean to be called according to His purpose (Romans 8:28)?	Answer One of the most often quoted and deeply treasured New Testament Bible verses is Romans 8:28: “And we know that God causes everything to work together for the good of those who love God and are called according to his purpose for them” (Romans 8:28, NLT). Sometimes when life gets messy, when we struggle through hardship or suffering, we can start to feel spiritually adrift. We continue to deal with [temptations](overcome-temptation.html), evil, calamities, pressures, and fears in this fallen world. For this reason, we must reinforce who we are and understand what’s happening to us. In Romans 8:18–30, the apostle Paul encourages believers to hold onto hope and the promises of God in these times. Remember that God is operating ceaselessly in the lives of those who love Him, sovereignly working out His redemptive plan. The Christian life is not a random, unintentional, haphazard existence. As God’s children, believers are beckoned to a new life of realizing His good purposes for them. The word translated here as “called” specifies a summoning in the original Greek. It identifies someone whose involvement or presence has been officially requested, especially a summoning to which refusal is not an option, as in a subpoena. Many Bible passages speak of the believer’s calling: “God is faithful, who has called you into fellowship with his Son, Jesus Christ our Lord” (1 Corinthians 1:9; see also 1 Corinthians 7:17; Galatians 1:15; Ephesians 4:1, 4\). Paul explains to Timothy that God “has saved us and called us to a holy life—not because of anything we have done but because of his own purpose and grace. This grace was given us in Christ Jesus before the beginning of time” (2 Timothy 1:9\). Even before He created the world, “God loved us and chose us in Christ to be holy and without fault in his eyes. God decided in advance to adopt us into his own family by bringing us to himself through Jesus Christ. This is what he wanted to do, and it gave him great pleasure” (Ephesians 1:4–5, NLT). God has called us into a relationship with Jesus Christ for the purpose of being “conformed to the image of his Son” (Romans 8:29\). God’s purpose in calling us is twofold: for our good and His glory (2 Thessalonians 2:13–14; 1 Peter 2:9\). The noun purpose in Romans 8:28 means “intention; an anticipated outcome that is intended or that guides planned actions.” In the Christian life, God’s purpose is the guiding force, the most critical reality. Sometimes God’s purpose includes suffering and frustration (Romans 8:17\). Nevertheless, Paul assures that “it is God who works in you to will and to act in order to fulfill his good purpose” (Philippians 2:13\). We can rest assured that [God is sovereign](God-is-sovereign.html). He is acting in every circumstance of life. His will and purpose control everything in His eternal plan (Ephesians 1:11; 3:11\). Those who love God and are called according to His purpose can know that not one thing in this life escapes Him. When we belong to Jesus, nothing can happen to us outside God’s plan for our good. God is continuously working in the hearts and lives of people who love Him and are called according to His purpose. The Lord is causing everything to fit together for our good and His glory. Standing on this solid truth reframes our difficulties. We can face them with confidence, trusting that every challenge is part of God’s ultimate plan to transform our old nature into what He has purposed for us to be: “And we all, who with unveiled faces contemplate the Lord’s glory, are being transformed into his image with ever\-increasing glory, which comes from the Lord, who is the Spirit” (2 Corinthians 3:18; see also Ephesians 4:22–24; Colossians 3:9–10\).
What does it mean that a woman should cover her head because of the angels (1 Corinthians 11:10)?	Answer In 1 Corinthians 11 Paul delivers important instructions to the church at Corinth regarding the order God designed and the practical unity that should result from putting that order into practice. In this context Paul makes the curious statement often understood as saying that a woman should cover her head because of the angels (1 Corinthians 11:10\). The [Corinthian believers](church-in-Corinth.html) were struggling with division and disunity (1 Corinthians 1:10\), and Paul attributes this struggle, in part, to pride and going beyond what God had said (1 Corinthians 4:6\). Many in the church were ignoring God’s standards, and some were creating their own arbitrary standards. As a result there was increasing confusion regarding what God intended. In 1 Corinthians 11 Paul explains the order that God had put in place: Christ is the head of every man, man is the head of woman, and God is the head of Christ (1 Corinthians 11:3\). At first glance this statement may come across as misogynistic, and some have assumed that Paul is arguing that male and female are not equal in God’s eyes. That is not at all what Paul is saying, however. Paul asserts on more than one occasion that male and female are ontologically equal, and in 1 Corinthians 11:11 he affirms that man and woman are interdependent. If Paul is arguing that male is essentially superior to female by his statement that man is the head of woman, then he must also be asserting that Christ is essentially inferior to God, because Paul says that God is the head of Christ (1 Corinthians 11:3\). Yet, in other contexts, Paul makes it clear that Jesus is God and that, while the Son’s role is different than that of God the Father, Jesus is equally God (e.g., Titus 2:13 and Philippians 2:6–7\). Paul is not asserting the inequality of male and female any more than he is asserting the inequality of Father and Son. Rather, Paul is explaining that each person has a different role and function within God’s design. For example, Jesus explained previously that the Holy Spirit reveals the Son (John 16:13–15\), the Son glorifies the Father (John 17:4\), and the Father glorifies the Son with Himself (John 17:5\). Jesus acknowledged submitting to the Father (Matthew 26:39\), but that didn’t make Him less than the Father. In the same way, Paul affirms the creation order (compare 1 Timothy 2:13 with Genesis 1:26–28, which affirms that both are made in God’s image). And Paul explains that man and woman each fulfill different roles meant to illustrate God’s relationship with His people. Man is the head of woman (as woman originated from man in the creation order, 1 Corinthians 11:8\), and he is not supposed to hide that headship (1 Corinthians 11:4\) but to portray Christ’s headship over the church (Ephesians 5:23\). The woman is to respond to that headship as the church is to respond to Christ (e.g., Ephesians 5:24\). Both the man and woman are to treat each other in such a way as to reflect the picture God intended (Ephesians 5:33\). The man is to take his headship seriously, just as is the woman. The angels, who are also under authority, are present in worship services and observe the behavior of men and women in the church. As a testimony to the angels, the woman is to have authority on her head (some translate “a symbol of authority on her head” in 1 Corinthians 11:10\). It is often understood that Paul is suggesting that a woman should cover her head because of the angels; however, Paul actually says that the woman has “authority” or “power” on her head. This authority refers to the headship God has placed over her, based on the order of creation and illustrating the church’s response to Christ. Paul explains that is the reason the woman naturally has long hair: it is a glory to her, and her hair is given to her as a covering (1 Corinthians 11:15\) and can serve as an illustration of her role in the matter of headship. Throughout church history, some have concluded that women should cover their heads with external [head coverings](head-coverings.html). Paul is not mandating that, although he may have been affirming the rightness of following the cultural norm in Corinth, where women normally wore head coverings as a symbol of submission to their husbands. In Corinth, to dispense with the head coverings would send the entirely wrong signal to the culture at large. More basically, Paul is explaining how a woman’s hair helps illustrate the headship principle and is a glory to the woman.
What does it mean that there are three that bear record (1 John 5:7)?	Answer John writes chapter 5 of his first letter to encourage believers by providing them assurance of their position in Christ—a position that is eternally secure. He explains that he has written to those who have believed in Jesus so that they may know (or understand with certainty) that they have (in the present tense) eternal life (1 John 5:13\). John emphasizes in this context that there are “three that bear record in heaven” (1 John 5:7, KJV). That threefold testimony affirms that the believer in Jesus Christ indeed has [eternal life](eternal-life.html). John begins this section of his epistle by asserting that the one believing that Jesus is the Christ is born of God and is loved by God the Father (1 John 5:1\). If God loves His children, then His children ought also to love God’s children. Believers can know they are loving God’s children by obeying what He told them to do (1 John 5:2\)—by expressing that love as God has designed. God’s instructions are not burdensome or too difficult to obey (1 John 5:3\). John reminds believers that they have already overcome the world by their faith in Christ (1 John 5:4\), because all who have believed in Jesus have overcome the world (1 John 5:5\). John appeals to important witnesses to this fact, stating that “there are three that bear record in heaven” (1 John 5:7, KJV). In John 5:6a, John explains that Jesus came by water and by blood—emphasizing that to Jesus’ human birth was added His perfect and sinless blood, enabling Him to be the substitute for sin. John points to the Spirit of God who testifies to this fact, and His word can be trusted (1 John 5:6b). In fact, John affirms that there are three that bear record (1 John 5:7\). And this is where we have some differences in the various translations. The KJV specifies that the “three that bear record in heaven” are the Father, the Word, and the Holy Ghost, and that those three are one (1 John 5:7\). In the next verse, the KJV says, “There are three that bear witness in earth, the spirit, and the water, and the blood,” and that these three agree (1 John 5:8\). Other translations (like the ASV, NASB, ESV, etc.) do not contain the heaven\-and\-earth phrases and note that the three that bear record are the Spirit, the water, and the blood (1 John 5:7–8\). These three witnesses agree that Jesus is God come in the flesh (e.g., 1 John 4:2\). First John 5:7–8 is thus an example of a textual variant (the KJV was translated from different manuscripts than were the ASV, NASB, ESV, etc.). Depending on which translation is read, the reader will understand that either there are six witnesses: the Father, Son, and Spirit in heaven; and the spirit, water, and blood on earth (KJV) or there are three witnesses: the Spirit of God, the water (of normal, fleshly birth), and the (sinless, perfect) blood (NIV, etc.) In either of these readings, God bears record that Jesus is the Christ, the Son of God. Consequently, the one who has believed in Jesus is secure in his or her salvation, as God also bears witness that the believing one has eternal life (1 John 5:10–13\).
What is the Cosmic Christ / Universal Christ?	Answer The Cosmic Christ or the Universal Christ is a false concept of Christ being mystically in all things. It is supposedly based on Colossians 1:15–17, which states, “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 Him all things hold together.” John 1:1–3 is also referenced in relation to this concept: “In the beginning was the Word, 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.” Using these passages and others, advocates of the Cosmic Christ concept take a mystical view of the cosmos as showing the power, goodness, and concern of Christ for His creation. In light of its mystical and esoteric characteristics, a concise and clear definition of the Cosmic Christ or Universal Christ is hard to formulate. Generally, it seems the idea is that Christ is deeply concerned with the redemption and renewal of the cosmos and that this concern is equal to His concern for the glory of God and the salvation of mankind. We can rightly assume that Jesus is very much involved in the sustaining and redemption of all of creation. Colossians 1:20 states that Christ will “reconcile to Himself all things, whether things on earth or things in heaven, by making peace through his blood, shed on the cross.” And Romans 8:21 says that “the creation itself will be liberated from its bondage to decay and brought into the glorious freedom of the children of God.” Thus, we can agree that Christ is the Creator, Sustainer, and Redeemer of the entire cosmos. Christ is deeply concerned with the entire creation. However, it seems that advocates of the Cosmic Christ idea do not view the creation as being in bondage to brokenness and sin as a result of the fall (Genesis 3\); rather, they believe that, in connecting with the Cosmic Christ, one will see the value and beauty in all things. Mankind itself is beautiful and wonderful because Christ is in all things. Embracing the Universal Christ concept leads to an over\-emphasis on Christ sustaining and being in all things and to a de\-emphasis of the brokenness of all things and the sin of mankind. Advocates of the Cosmic Christ see Christ as manifested in other religions, just in different terms and persons. Thus, the [biblical gospel](what-is-the-gospel.html) and the need for forgiveness are disregarded. Another emphasis that comes from the Cosmic Christ concept is a deification of the cosmos. Rocks, trees, oceans, and all other parts of the cosmos are considered to be divine. In this way, the Cosmic Christ is close to [pantheism](pantheism.html), the idea that God is all things. Despite being used as proof texts for the Cosmic Christ concept, Colossians 1 and John 1 are not emphasizing the oneness and beauty of all things in creation; rather, those passages teach the need of all things, starting with mankind, for redemption and renewal due to sin and brokenness. The idea that connecting with the Cosmic Christ will lead one to see the beauty and goodness inherent in all men runs counter to the teaching of the Bible (see Romans 3:10–18\). In both John 1 and Colossians 1, the emphasis of Christ being the Creator and Sustainer of all things is to declare mankind’s accountability to Christ, not to lower Christ to the level of the cosmos. Jesus Christ is far above all things in the cosmos, as stated in Colossians 1:16–17\. In summary, the concept of the Cosmic or Universal Christ is a profound misunderstanding of the biblical view of Christ. It emphasizes the oneness of all things. The entire cosmos is good and beautiful. Sin and brokenness are not a problem. Christ is simply present and sustaining all things, but He is not the judge of all things and preeminent over all creation. Forgiveness is not needed. The man Jesus Christ is not the exclusive Savior, but Christ is present and working in all religions, just under different names. The concept of the Cosmic Christ or Universal Christ is unbiblical and is in no sense compatible with a Christian worldview.
What does the Bible say about giving?	Answer The Bible has a lot to say about giving! First, Jesus declares that our attitude toward money is indicative of the focus of our hearts: “For where your treasure is, there your heart will be also” (Matthew 6:21\). It is helpful to look at our various financial accounts and observe how we spend our money. Our love for God and His work will show up in how we give our money away. The Bible gives some helpful principles to guide us in how we think about and how we give our money: 1\. God owns everything and gives His things, including money, to whom He chooses. Consider Psalm 24:1, “The earth is the Lord’s, and everything in it, the world, and all who live in it.” Consider also Proverbs 22:2, “Rich and poor have this in common: the Lord is the Maker of them all.” The reality is that all we have is from God. He gives according to His purposes and plans. The question should never be “How much of my money should I give away?” but “How would God have me use His money?” 2\. How we spend and give away God’s money is a fundamental aspect of worship. Colossians 3:17 commands us to do everything for God’s glory, whatever we do. Thus, when we spend and give our money, we must be confident that what we’re doing glorifies God and honors Him. This includes our charitable giving to the church and other gospel ministries. But it also includes what we do with all of the monies entrusted to us by God. 3\. Giving to the church and the ministry of the gospel is commanded by God. First Corinthians 16:1–2 addresses the need for giving: “Now about the collection for God’s people: Do what I told the Galatian churches to do. On the first day of every week, each one of you should set aside a sum of money in keeping with your income, saving it up.” Consistent giving to the church for the ministry is a directive of God to Christians. 4\. Giving is to be done with thoughtfulness, sacrifice, generosity, and joy. We are to thoughtfully consider how much to give based upon our income (1 Corinthians 16:2\). Along these lines, 2 Corinthians 9:6–7 says, “Remember this: Whoever sows sparingly will also reap sparingly, and whoever sows generously will reap generously. Each man should give what he has decided in his heart to give, not reluctantly or under compulsion, for God loves a cheerful giver.” Thoughtfulness, generosity, freedom, and joy are all part of giving. We are to be “[cheerful](cheerful-giver.html)” in our giving. It’s easy to be joyful when singing praise songs to God. This same joy should be present in our giving. We have an example of sacrificial giving in the Macedonians, who gave even in their “severe trial,” “extreme poverty,” and “beyond their ability” (2 Corinthians 8:1–9\). In the Old Testament, the Israelites were commanded to give around 23 percent of their annual income to support the Levites (Leviticus 27:30\), to fund celebrations such as Passover (Deuteronomy 12:10–18\), and to help the poor (Deuteronomy 14:28–29\). These commands included two tithes (the giving of 10 percent) and a third of a tithe. The giving was a legal requirement in Israel’s theocracy. On top of their required giving, God directed the Israelites to give “freewill” offerings. Deuteronomy 16:10 explains that they were to give a “freewill offering in proportion to the blessings the Lord your God has given you.” It is this directive that is most similar to the New Testament type of giving. There is no [tithe](tithing-Christian.html) required today, but our gifts are more akin to a freewill offering. After prayer and consideration, we give as we feel God would have us to. Believers have freedom in this area of worship. As the Lord prospers us, we should consider giving more. 5\. Our giving is to be done quietly. Jesus warned us against giving with fanfare or in a manner that would draw attention to ourselves. He told us, “Do not let your left hand know what your right hand is doing” (Matthew 6:3\). Our giving should “be in secret” (verse 4\). And we have the promise that “your Father, who sees what is done in secret, will reward you” (verse 4\). God the Father’s reward will surely be better than the applause and accolades of men. 6\. As we give for God’s glory, sacrificially, generously, and joyfully, God promises blessing. The one who gives generously also reaps generously (2 Corinthians 9:6\). Proverbs 22:9 states, “A generous man will himself be blessed, for he shares his food with the poor.” And Jesus says in Luke 6:38, “Give, and it will be given to you. A good measure, pressed down, shaken together and running over, will be poured into your lap. For with the measure you use, it will be measured to you.” In our giving for the glory of God, we build up [treasure in heaven](treasures-in-heaven.html). We do not seek earthly, material prosperity, but we rest assured that God will reward and bless us somehow, someday. Perhaps the blessing will come here on earth, but it will most definitely come in glory. In Philippians 4:18, Paul describes the Philippians’ financial gifts to him as “a fragrant offering, an acceptable sacrifice, pleasing to God.” The church’s practical help of Paul’s ministry was noticed by God and pleasing to Him. We, too, can be faithful stewards of God’s gifts in our giving.
What does the Bible say about unity?	Answer The topic of unity is common in Scripture. One of the earliest mentions of individuals being united is in the marriage between a man and a woman. Genesis 2:24 states, “That is why a man leaves his father and mother and is united to his wife, and they become [one flesh](one-flesh-marriage.html).” From there, the Bible presents several other manifestations of unity that reveal the heart of God. Unity in the Church The New Testament letters written by Paul the apostle are filled with references to unity among Christians. He encourages those in the church to love each other, have a like mind, and share purpose and belief as they experienced persecution and bore the weight of external pressures. One example of Paul’s exhortation to unity is Philippians 2:2: “Then make my joy complete by being likeminded, having the same love, being one in spirit and of one mind” (see also 2 Corinthians 13:11\). A great example of early church unity is when the believers “devoted themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer” (Acts 2:42\). This was a time when “all the believers were together and had everything in common” (Acts 2:44\). Later, the church in Antioch provided a gift of benevolence to those suffering a severe famine in the church in Judea (Acts 11:27–30\). “How good and pleasant it is when God’s people live together in unity!” (Psalm 133:1\). Unity in the Godhead Deuteronomy 6:4 contains the [Shema](what-is-the-Shema.html): “Hear, O Israel: The Lord our God, the Lord is one.” There is unity within the Godhead. Later, when Jesus said, “I and the Father are one” (John 10:30\), He further emphasized unity in the Godhead. After Jesus had ascended to heaven to be with the Father, Paul encouraged the church with the idea of the Trinity, three co\-equal members of the Godhead. He says of Jesus, “For through him we both have access to the Father by one Spirit” (Ephesians 2:18\). The Holy Spirit unites and encourages believers and connects them with Christ and the Father. The church is to reflect the unity of the Godhead: “Make every effort to keep the unity of the Spirit through the bond of peace. There is one body and one Spirit, just as you were called to one hope when you were called. There is one body and one Spirit, just as you were called to one hope when you were called; one Lord, one faith, one baptism; one God and Father of all, who is over all and through all and in all” (Ephesians 4:3–6\). Unity with Christ Another important manifestation of unity in the Bible is when a sinner accepts the atoning sacrifice of Jesus Christ, in return receiving eternal life. Jesus said, “My Father, who has given them to me, is greater than all; no one can snatch them out of my Father’s hand” (John 10:29\). Eternal security of salvation is promised to the believer from the moment of conversion. Unity spurs the believer on to glorify Christ. Ephesians 4:15–16 states, “Speaking the truth in love, we will grow to become in every respect the mature body of him who is the head, that is, Christ. From him the whole body, joined and held together by every supporting ligament, grows and builds itself up in love, as each part does its work.” Nothing captures unity quite like the picture of Christ being the head and believers being parts of a [single body](body-of-Christ.html). Another picture of our unity with Christ is found in Jesus’ command to “remain in me, as I also remain in you. No branch can bear fruit by itself; it must remain in the vine. Neither can you bear fruit unless you remain in me” (John 15:4\). And Peter pictured us as joined to Christ in God’s ultimate building project. Jesus is the [Cornerstone](Jesus-Christ-cornerstone.html) (1 Peter 2:6–7\), and “you come to him, the living Stone . . . you also, like living stones, are being built into a spiritual house” (1 Peter 2:4–5\). Unity with Christ is essential for the success of a believer’s service to God.
What does the Bible say about freedom?	Answer Freedom is a multi\-faceted concept in the Bible. The story of man begins with freedom gone awry. In His generosity, God tells Adam in the Garden of Eden, “You are free to eat from any tree in the garden”; there was one restriction: “But you must not eat from the tree of the knowledge of good and evil, for when you eat from it you will certainly die” (Genesis 2:16–17\). However, even with all that freedom and all those blessings, mankind misused freedom, rebelled against God, and brought death into the world. God desires that His people be free. Seven times in the book of Exodus, God’s direct message to Pharaoh through Moses was, “Let My people go” (Exodus 5:1; 7:16; 8:1, 20; 9:1, 13; 10:3, NKJV). God redeemed His people out of Egypt and out of slavery “with a mighty hand and outstretched arm” (Psalm 136:12\). The national freedom God granted Israel becomes a fitting picture of the spiritual freedom God grants us in Christ, who is “worthy of greater honor than Moses” (Hebrews 3:3\). Freedom from Eternal Punishment Man’s ultimate problem has always been sin. God, in His benevolence, offers us the [free gift of salvation](the-gift-of-God-is-eternal-life.html) through Jesus Christ based on Christ’s atoning death on the cross (John 3:16\). Those who are in Christ have been freed from the punishment of their sin (see 1 Thessalonians 5:9 and Revelation 20:6\). Isaiah foretold the mission of Christ and the freedom He would bring: “The Spirit of the Sovereign Lord is on me, because the Lord has anointed me to proclaim good news to the poor. He has sent me to bind up the brokenhearted, to proclaim freedom for the captives and release from darkness for the prisoners” (Isaiah 61:1\). Those whom Jesus sets free are free indeed (John 8:36\). They will never be condemned by God (Romans 8:1\). This idea of freedom from the penalty of sin must have been music to the ears of those who tried unsuccessfully to meet the demands of the Mosaic Law. Paul, speaking to those gathered in an Antioch synagogue, said about Jesus, “Through him everyone who believes is set free from every sin, a justification you were not able to obtain under the law of Moses” (Acts 13:39\). Freedom from Sin The regenerate, forgiven sinner not only enjoys the promise of eternal life in Christ, but he also has the power to live free from sin. Sin’s dominion has been broken. “Thanks be to God, who delivers me through Jesus Christ our Lord!” (Romans 7:25\). Paul uses the struggle between slavery and freedom to illustrate the believer’s transformation: “For we know that our old self was crucified with him so that the body ruled by sin may be done away with, that we should no longer be slaves to sin—because anyone who has died has been set free from sin” (Romans 6:6–7\). Our sin was imputed to Christ, and [Christ’s righteousness](imputed-righteousness.html) was imputed to us (2 Corinthians 5:21\). In this way, we have freedom from the power of sin. Freedom from the Law’s Burden One of Jesus’ condemnations of the religious leaders of His day was, “You load people down with burdens they can hardly carry” (Luke 11:46\). In contrast, Jesus promised “rest for your souls” (Matthew 11:29\), and He said, “My yoke is easy and my burden is light” (Matthew 11:30\). “The law brings wrath” (Romans 4:15\), because no one can keep the law. Before Christ came, “we were held in custody under the law, locked up until the faith that was to come would be revealed” (Galatians 3:23\). Paul likened our responsibility under the law to a child’s responsibility to a guardian: “So the law was our guardian until Christ came that we might be justified by faith. Now that this faith has come, we are no longer under a guardian” (Galatians 3:24–25\). And Paul warns us not to return to that bondage: “It is for freedom that Christ has set us free. Stand firm, then, and do not let yourselves be burdened again by a yoke of slavery” (Galatians 5:1\). A Caution About Freedom We have a propensity to go to extremes, and the Bible cautions us about our freedom: “You, my brothers and sisters, were called to be free. But do not use your freedom to indulge the flesh; rather, serve one another humbly in love” (Galatians 5:13\). So our freedom from the rule of law is tempered by our service to and love of others. We must also exercise self\-control (1 Corinthians 6:12\). And our freedom in Christ never provides an excuse for sin: “Live as free people, but do not use your freedom as a cover\-up for evil; live as God’s slaves” (1 Peter 2:16\). We have a responsibility to use the freedom Christ gives to choose what is right. “Clothe yourselves with the Lord Jesus Christ, and do not think about how to gratify the desires of the flesh” (Romans 13:14\). When Jesus forgave the woman taken in adultery, He told her, “Go and sin no more” (John 8:11, NLT). Go is freedom; sin no more is responsibility. Conclusion Clearly, God wants His children to experience the joy of freedom. The believer is free from the power and penalty of sin and is promised eternity with Him. That fact should stir immense joy in the heart of the believer. This freedom of the redeemed in Christ will also be shared by the natural world: “The creation itself will be liberated from its bondage to decay and brought into the freedom and glory of the children of God” (Romans 8:21\).
What does it mean that in Christ the fullness of the godhead dwells bodily (Colossians 1:19)?	Answer Paul wrote his [letter to the Colossians](Book-of-Colossians.html) to help them understand better the greatness of Christ, their new position in Christ, and the expectations God has for them. Paul summarizes much about Christ in the statement that in Christ all the fullness of the Godhead dwells bodily (Colossians 1:19\). For believers to truly understand the riches they have in Christ, they need to understand more about who He really is. Paul explains that in Christ we have forgiveness of sins (Colossians 1:14\). Christ is the image of the invisible God (Colossians 1:15a), or, as Matthew Henry put it, “the visible discovery of the invisible God” (Commentary, Col. 1:15–23\). Christ has sovereign rights over all creation (Colossians 1:15b). In fact, Christ is the Creator of all—everything that exists was created “in him . . . through him and for him” (Colossians 1:16\). If you want to see God, look at Jesus, “for God was pleased to have all his fullness dwell in him” (Colossians 1:19\). After explaining the preeminence of Jesus Christ (Colossians 1:17–18\), Paul adds that it is the Father’s pleasure that all the fullness of deity dwell in Christ (Colossians 1:19\)—Jesus isn’t usurping anything that doesn’t belong to Him. He is God. Because Jesus is Deity, He has the qualification and authority to bring [redemption](redemption.html) and [reconciliation](reconciliation.html) with God to humanity (Colossians 1:20\). As John put it, Jesus has revealed and explained the Father to us (John 1:18\). No one else was qualified to do this because no one had even seen the Father; only Christ could communicate the Father to humanity. Paul adds that Jesus is God’s mystery revealed (Colossians 2:2\). Jesus is the revelation of God, and it is in Him that all the treasures of wisdom and knowledge can be found (Colossians 2:3\). Because of Jesus’ intimate relationship with the Father and how He reveals the Father to humanity, we can trust in Him as sufficient for providing reconciliation or peace with the Father through His shed blood on the cross (Colossians 2:20\). Just as the Colossians had received Christ, they were to walk in Him (Colossians 2:6\). They were also to beware of philosophies, traditions, and basic principles that were not of Christ (Colossians 2:8\), because only in Christ does the fullness of the Godhead dwell bodily. If a system of thought is rooted in anything other than Christ, then it can deceive and take someone captive. On the other hand, if the Colossians would acknowledge the philosophy (or system of ideas) that is according to Christ, then they would be able to put the principles into practice that God had designed for them. If Jesus is the physical person of God (both fully God and fully man), then we can be confident that following Him is following the truth. Believers should avoid falsehood, hold fast to Jesus as “the head,” and understand that their growth in God comes from Him (Colossians 2:19\). We no longer live according to the elementary principles of a world that denies Christ (Colossians 2:20\)—those principles are powerless to help us. Because in Christ the fullness of the Godhead dwells bodily (Colossians 2:9\), believers can have confidence that one day, when He is revealed in glory, we will also appear with Him in glory (Colossians 3:4\). Our future is certain, based on the person and work of Jesus Christ. Believers need to focus on seeking the things that matter to Christ, who is in heaven and who will return one day (Colossians 3:1–3\). We have a new position in Christ and [new life](new-creation.html) through belief in Him, and we should prioritize what is important to Him, knowing that in Christ the fullness of the Godhead dwells bodily (Colossians 1:19\). Because of who He is, He can and will deliver on His promises.
What does Revelation 14:12 mean by “here is the patience of the saints”?	Answer John records in his [Revelation of Jesus Christ](Book-of-Revelation.html) the things that he had seen, the things that were then, and the things that would take place after those things (Revelation 1:19\). As he writes about the events in the latter part of the period called the tribulation, John describes two kinds of people, those who follow the beast and those who are faithful to Jesus Christ. It is in this context that John writes, “Here is the patience of the saints” (Revelation 14:12, KJV). The [tribulation period](tribulation.html) is revealed using a number of different terms in Scripture: Jacob’s distress (Jeremiah 30:7\), the seventieth seven (Daniel 9:24–27\), the tribulation (Matthew 24:15–22\), and the Day of the Lord (1 Thessalonians 5:2–10; 2 Thessalonians 2:2–5\). As John narrates this cataclysmic time, he describes a series of angels and their messages. One proclaims an eternal gospel for all who live on the earth (Revelation 14:6–7\), another declares the fall of Babylon the Great (Revelation 14:8\), and a third angel announces that anyone who worships the beast and takes his mark will encounter God’s wrath eternally (Revelation 14:8–11\). Immediately after this pronouncement of judgment, John observes that “here is the patience of the saints.” He identifies the saints as “the people of God who keep his commands and remain faithful to Jesus” (Revelation 14:12\). Throughout Scripture, justification before God—righteousness—is always and only by faith in Him (e.g., Habakkuk 2:4; Genesis 15:6; John 6:47; Hebrews 11:6; etc.). In each era or administration, God has engaged people in a different way, but He has always commanded them to believe in Him. Recall that God walked with Adam in the garden, and God spoke directly to Abraham. God spoke to many people in many different ways but most recently has spoken through His Son (Hebrews 1:1–2\). Abraham believed in the Person he knew as Yahweh (Genesis 15:6\) and who later came to earth as a man named Jesus (Luke 1:31–35; Philippians 2:6–8\). In the latter days of the tribulation, people will still be commanded to believe in Jesus, and those called saints (or holy ones) will obey by having faith or belief in Jesus (Revelation 14:12b). John notes that here is the patience or perseverance of the saints, referencing the saints’ steadfastness in refraining from worshiping [the beast](beast-of-Revelation.html) (the Antichrist) and taking his [mark](mark-beast.html) (the mark apparently being the definitive sign of Antichrist worship). We do not believe the “saints” with the patience or perseverance in the tribulation are the church. Earlier in the book of Revelation, John describes the activities of the churches, and it is notable that they are part of the “things which are” (Revelation 1:19, KJV), and they are described and exhorted specifically in chapters 2—3\. In Revelation 4:1, John opens by saying, “After these things,” and the church is not mentioned again until we see them returning with Christ in Revelation 19:14\. This is consistent with the idea that the event often referred to as the [rapture](rapture-of-the-church.html) will take place before the beginning of the Day of the Lord (see John 14:2–3; 1 Corinthians 15:50–52; 1 Thessalonians 4:13–17; 2 Thessalonians 2:2–3\). With the church era complete before Revelation 4:1, and the Day of the Lord described after that, it is evident that the saints commended for their patience in Revelation 14:12 are saved during the tribulation. During that period of time, people who believe in Jesus will have a very difficult time. The world will be governed by the Antichrist, who will demand worship and severely persecute anyone who believes in Jesus (Revelation 13\). Perhaps because of the extreme difficulty, there is a special blessing promised to those who believe in Jesus during that time, and they will receive rest from their labors when they die (Revelation 14:13\). It seems that this is what John refers to as the patience, steadfastness, or perseverance of the saints (Revelation 14:12\). The faith of these [tribulation\-era believers](tribulation-saints.html) in Jesus Christ will cost them dearly while they are on the earth, and their end will most likely be martyrdom.
What is the significance of Keilah in the Bible?	Answer Keilah is mentioned sixteen times in the Bible, all in the Old Testament. In one instance, Keilah is a personal name, and in the others it is a place name. The meaning of the name Keilah is “fortress” or “citadel.” A man named Keilah is mentioned in the genealogies of 1 Chronicles (4:19\). Every other time, Keilah refers to a geographical location. Although there are fifteen other uses, they occur in only three passages. The place Keilah is first mentioned in Joshua 15:44 as one of the Canaanite cities that was allotted to Judah when the Promised Land was first being [conquered](conquest-of-Canaan.html) and divided among the tribes. Keilah is also mentioned twice in Jeremiah 3:17–18 where those who repaired the wall around Jerusalem are listed. Here Keilah is a district. Two leaders are mentioned, each of them over “half the district of Keilah.” Keilah is mentioned twelve times in 1 Samuel 23:1–14\. Before he became king and when he was fleeing from Saul, [David](life-David.html) led a band of about 600 men who served to protect him and to help other Israelites in need. Keilah, a fortified city in the Judean plain, was being terrorized by the Philistines and was in need of help. “Now they told David, ‘Behold, the Philistines are fighting against Keilah and are robbing the threshing floors’” (1 Samuel 23:1, ESV). David inquired of the Lord twice about going to Keilah (verses 2a and 4a), and twice the Lord promised victory over the Philistines (verses 2b and 4b). “And David and his men went to Keilah and fought with the Philistines and brought away their livestock and struck them with a great blow. So David saved the inhabitants of Keilah” (verse 5, ESV). The report of David’s rout of the Philistines reached [King Saul](life-Saul.html), and, thinking he had David trapped, Saul immediately “summoned all the people to war, to go down to Keilah, to besiege David and his men” (1 Samuel 23:8, ESV). In Keilah, David consulted with Abiathar the priest and asked God if David and his men were safe in Keilah (verses 9–11\). The Lord’s response was that David and his men were not safe. Saul would come down to the city, and the people of Keilah would surrender David into Saul’s hands (verse 12\). “Then David and his men, who were about six hundred, arose and departed from Keilah, and they went wherever they could go” (verse 13, ESV). Saul gave up his plan to besiege Keilah but continued to search for David. “And Saul sought him every day, but God did not give him into his hand” (verse 14, ESV). This passage illustrates how David relied on God’s leading in his day\-to\-day decisions and his desire to help his fellow countrymen. In 1 Samuel 23:1–12, David prays no fewer than four times. And David does not act until he knows the Lord’s will in the matter. Amazingly, the people of Keilah were disloyal to David, even after he had saved them. They were even willing to betray David into the hands of his enemy. In spite of this, David did not take vengeance on Keilah. He simply left before it became an issue. In contrast to David’s four prayers, Saul does not pray at all. Rather, he assumes the circumstances that seemed favorable to him were proof of God’s blessing and that he was following God’s leading (1 Samuel 23:7\). He had convinced himself that murdering David was God’s will, but God thwarted those evil plans and preserved David’s life.
What is the Genesis Apocryphon?	Answer The Genesis Apocryphon is one of the first [Dead Sea Scrolls](dead-sea-scrolls.html) discovered in 1947\. It is an expansion of the book of Genesis meant to give further details. This kind of biblical expansion was often done to promote a particular theology or moral perspective. Due to deterioration in the scroll, the beginning and ending of the book are missing, and there are some (literal) holes in the body of the text as well. Only one copy of the scroll has been found to date. The scroll containing the Genesis Apocryphon has three major sections, which are referred to as “The Book of Lamech,” “The Book of Noah,” and “The Book of Abraham.” Each section is written from the viewpoint of the title character. The writing is [pseudepigraphal](pseudepigrapha.html), which means it was written in the voice of the main character but was not actually written by that person. In the case of the Apocryphon of Genesis, it seems that it was not the intention of the author to “fool” anyone into thinking that the book had actually been written by Lamech, Noah, and Abraham; rather, the Genesis Apocryphon followed a common literary style of teaching and explanation. The effect, however, is that words and ideas not contained in the original text of Genesis were added. The first section of Genesis Apocryphon, “The Book of Lamech” is intended to be the words of Noah’s father, Lamech. Lamech is concerned that one of his children may have actually been fathered by one of the Nephilim. He goes to his father Methuselah, who goes to his father, Enoch, for answers. Enoch explains that the son is indeed Lamech’s. There are a lot of gaps in the text. Then the story switches to the words of Noah. In “The Book of Noah” section of the Genesis Apocryphon, Noah explains that he is righteous because of all his good deeds and obedience to God even from birth. After that, much of the text is missing, so most of the story of the flood is skipped. After the flood, Noah surveys the land and divides territory among his sons. Again, there are so many holes in the text that it is difficult to piece together a coherent narrative. Finally, the story switches to Abram (Abraham). Much of the text of “The Book of Abraham” portion of the Genesis Apocryphon is the same as the narrative found in Genesis. One significant addition is that Abraham learns in a dream that Pharaoh will seek to kill him and take his wife while he is in Egypt. (This may be an attempt to justify Abram’s actions in Genesis 12\.) Abraham keeps Sarai from Pharaoh’s sight for five years, but then Pharaoh finally sees and takes her, thinking she is Abram’s sister. As a result, Pharaoh’s household is afflicted for the next two years. Finally, Sarai is returned to Abram, and Abram returns to Canaan. The story ends with his parting from Lot. In addition to the book of Genesis, the Genesis Apocryphon relies on the extra\-biblical books of [Enoch](book-of-Enoch.html) and [Jubilees](book-of-Jubilees.html), which are from the second temple period. The book itself seems to be from about the first century BC.
Why did Jesus say that the demon could only come out by prayer and fasting (Mark 9:29)?	Answer Mark 9 records a remarkable episode of Jesus casting out an [evil spirit](evil-spirits.html) that His disciples were previously unable to cast out. The same episode contains Jesus’ teaching about the importance of faith. There were other instances when the disciples were able to cast out demons, but Jesus explains that the demon they encountered in Mark 9 could only come out by prayer and fasting (Mark 9:29\). As Jesus was rejoining His disciples after [the Transfiguration](transfiguration.html), a person in the crowd brought to Jesus his son, who he said was possessed by an evil spirit. The demon in the boy made him mute and had even tried to drown him and burn him with fire (Mark 9:17, 22\). The man had brought his son to Jesus’ disciples to cast the spirit out, but they were not able to do it (Mark 9:18\). Jesus rebuked the crowd for their unbelief and told the man to bring the son to Him (Mark 9:19\). When he was brought into Jesus’ presence, the boy was thrown into a convulsion by the spirit that possessed him, and the man said to Jesus, “If you can do anything, take pity on us and help us” (Mark 9:22\). Jesus turned the situation back on the man, saying, “If you can,” adding that all things are possible for the believing one (Mark 9:23\). The man was not sure if Jesus could accomplish the task, but Jesus challenged the man that the issue was his belief or unbelief. If he would believe in Jesus, Jesus would resolve the situation. The man humbly replied that he did believe but asked Jesus to help him because his belief wasn’t very strong (Mark 9:24\). As Jesus observed that a large crowd had gathered, He commanded the spirit to leave the boy never to enter him again (Mark 9:25\). After causing more convulsions, the spirit left the boy, who appeared as if he were dead (Mark 9:26\). Jesus took the boy’s hand and lifted him up, alive and well (Mark 9:27\). The spirit that had left the boy was apparently unique, as Jesus would soon explain that such a spirit could only come out by prayer and fasting (Mark 9:29\). Later, the disciples privately asked Jesus why they could not cast out the unclean spirit (Mark 9:28\), and Jesus replied that this particular kind could only come out “by prayer and fasting” (Mark 9:29, KJV). While the King James Version records Jesus as saying that the demon in Mark 9 could only come out by prayer and fasting, other translations (ASV, NASB, ESV, NIV, etc.) leave out “and fasting” and only mention prayer. The difference is due to some translations’ use of older and less numerous copies of manuscripts, while the KJV translates from some of the more recent and more numerous copies. Sometimes the manuscripts will have slight differences, often referred to as textual variants. Mark 9:29 is an example of a passage with a variant. While there are many variants in the Greek manuscripts of the New Testament, it is remarkable that none of the variants create any significant doctrinal challenge—they are usually minor and don’t impact the message of a passage at all. Mark 9:29 is one of the more significant variants, as the differing translations make it unclear whether the demon in Mark 9 could only come out by prayer and fasting, or whether prayer alone would work. It is worth noting that in the New Testament [fasting](fasting-Christian.html) was simply prayer so focused and intense that a person did not give attention to things like eating or drinking—so either way, Jesus is emphasizing that the demon in Mark 9 could only come out by intensive prayer. As Jesus explains to the crowd, the key was the faith of those involved (e.g., Mark 9:19, 23\). So it is evident that [prayer](how-does-prayer-work.html) rooted in faith in Jesus Christ is effective (see James’ assertion that the prayer of a righteous \[believing] person is effective, James 5:16b). Jesus was challenging the crowd, the boy’s father, and the disciples on the importance of believing in Him as the One who could accomplish what would otherwise be impossible.
What was the Colossian heresy?	Answer The Colossian heresy was the false teaching that was being propagated in the Colossian church and that caused Paul to write his epistle to the church. Paul never specifically says that there is a [heresy](heresy-definition.html) that he is combating, but by reading the contents of his letter we can discern that there was a false teaching that some in the church were embracing or at least considering. Paul begins the letter by emphasizing the superiority of Christ. Of course, this could be the subject of the epistle without being a response to a specific heresy, but the emphasis seems more pronounced than in any of his other letters, so most scholars assume that the Colossian heresy in some way diminished the person of Christ. Colossians 1:15–20 says of Christ, “He is the image of the invisible God, the firstborn of all creation. For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him. And 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, the firstborn from the dead, that in everything he might be preeminent. For in him all the fullness of God was pleased to dwell, and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross” (ESV). From there, Paul moves to the topic of the gospel, which is based on the person of Christ, and the proper response of faith. In Colossians 2, Paul warns the church against being fooled by human philosophy and tradition because it is in Christ that “all the fullness of deity dwells bodily” (Colossians 2:9, ESV). It is in Christ that sins can be forgiven and a person be made right with God. Therefore, the church should not allow anyone to “pass judgment on you in questions of food and drink, or with regard to a festival or a new moon or a Sabbath. These are a shadow of the things to come, but the substance belongs to Christ. Let no one disqualify you, insisting on asceticism and worship of angels, going on in detail about visions, puffed up without reason by his sensuous mind, and not holding fast to the Head, from whom the whole body, nourished and knit together through its joints and ligaments, grows with a growth that is from God” (Colossians 2:16–19, ESV). Apparently, some who claimed to embrace Christ were allowing themselves to be controlled by [legalistic principles](Bible-Christian-legalism.html). They may have been under pressure from Jewish sources or other groups promoting [asceticism](Christian-asceticism-monasticism.html). “If with Christ you died to the elemental spirits of the world, why, as if you were still alive in the world, do you submit to regulations—‘Do not handle, Do not taste, Do not touch’ (referring to things that all perish as they are used)—according to human precepts and teachings? These have indeed an appearance of wisdom in promoting self\-made religion and asceticism and severity to the body, but they are of no value in stopping the indulgence of the flesh” (Colossians 2:20–23, ESV). The rest of the [epistle to the Colossians](Book-of-Colossians.html)\` gives practical instruction to Christians on good behavior. This behavior is based on their position in Christ and their desire to live a godly life, but it is not the basis of their acceptance before God. The Christian life does have principles for living, but these are based on love for God and neighbor, not on religious rules and rituals. Drawing primarily on the information in the first part of Colossians, we surmise that the Colossian heresy diminished the preeminence of Christ and the sufficiency of His sacrifice on the cross to forgive sins. Instead, this false teaching emphasized adherence to rules and regulations that are powerless to truly change lives. Most modern cults also diminish Christ and emphasis rituals, so the message of Colossians is timely even now in the 21st century.
Who was Dallas Willard?	Answer Dallas Willard (1935—2013\) was a best\-selling author and has been variously described as Christian philosopher, reformer, and iconic Christian scholar. Others, perhaps more critical, describe him as a [mystic](Christian-mystics.html). He received his PhD in philosophy from the University of Wisconsin (Madison) and taught philosophy for almost 50 years at the University of Southern California. According to Dallas Willard Ministries, “Dallas Willard spent his life making eternal living concrete for his friends. He encouraged us to use our own lives to demonstrate Jesus’s message. We must be transformed people living out a life reflective of Jesus himself, a life of love, humility, and gentleness” (http://dwillard.org/, accessed 8/15/22\). Willard is probably best\-known for his work in [spiritual formations](spiritual-formation.html) and the spiritual disciplines and his best\-selling book The Spirit of the Disciplines: Understanding How God Changes Lives. Willard’s unique perspective is that spiritual disciplines are actually physical disciplines in that they require bodily action and discipline. The disciplines he promoted were solitude and silence, prayer, simple and sacrificial living, meditation upon God’s Word and ways, and service to others. His work is controversial because, in the eyes of some critics, he emphasizes these disciplines in ways that the New Testament does not. Willard also seems to downplay doctrine while emphasizing more subjective aspects of faith. Willard answered the critics by saying that, since the early Christians were regularly involved in these disciplines, there was no need for the apostles to give instruction regarding them. Each of the disciplines is addressed directly in Scripture (prayer, meditation on God’s Word, service to others, sacrificial living) or modeled (solitude and silence, meditation on God’s ways, simple living). But the disciplines are never presented as the key to discipleship. Willard is solidly evangelical when he states what he believes, but, at times, it seems as though he considered participation in the spiritual disciplines as more important than what one believes. His works have been well received in both evangelical and non\-evangelical circles as keys to living a better, more generous, and less complicated life. Most of Willard’s books would fall into the category of “Christian mysticism.” When held in balance with other biblical truths, some form of mysticism may be attractive and even helpful to some Christians. When out of balance, it can lead to a subjective form of Christianity unmoored from God’s Word. Much of what Dallas Willard has written can be of benefit, but he must be read with caution. Both the content and the emphasis must be continually measured against God’s Word.
What are the Hallel Psalms?	Answer Psalms 113—118 are known as the Hallel Psalms, or simply the Hallel (Hallel means “praise”). While many psalms praise God, this set of psalms became associated with [Passover](what-is-Passover.html) due the mention of the deliverance from Egypt in Psalm 114\. The focus on the [exodus](exodus-from-Egypt.html) is the reason these psalms are also sometimes referred to as the Egyptian Hallel. These psalms were recited at Jewish feasts, especially Passover. Depending upon which tradition was being followed, one or two of the psalms were recited before the meal, and the rest after. Here is a brief description of each of the Hallel Psalms: Psalm 113 is a short psalm of praise without reference to any historical context. Verse 3 may be the best known from this psalm: “From the rising of the sun to its setting, the name of the Lord is to be praised!” (ESV). Psalm 114 is also a short psalm that poetically relates the Hebrews’ deliverance from Egypt: “The sea looked and fled. . . . The mountains skipped like rams. . . . \[the Lord] turns the rock into a pool of water” (verses 3–4, 8\). Psalm 115 is slightly longer and contrasts those who trust in the Lord with those who trust in the [idols](Baal-and-Asherah.html) of the surrounding nations. “Their idols are silver and gold, the work of human hands. They have mouths, but do not speak; eyes, but do not see. They have ears, but do not hear; noses, but do not smell. They have hands, but do not feel; feet, but do not walk; and they do not make a sound in their throat. Those who make them become like them; so do all who trust in them” (verses 4–8, ESV). Psalm 116 is written from the perspective of an individual who has been delivered from a dire situation. “I love the Lord, because he has heard my voice and my pleas for mercy. Because he inclined his ear to me, therefore I will call on him as long as I live” (verses 1–2, ESV). Psalm 117 is both the shortest psalm and the shortest “chapter” in the Bible, with only 2 verses (although psalms are not technically chapters). This is the whole psalm: “Praise the Lord, all nations! Extol him, all peoples! For great is his steadfast love toward us, and the faithfulness of the Lord endures forever. Praise the Lord!” (ESV). Psalm 118 is the longest of the Hallel Psalms. It admonishes both the nation and the individual to praise the Lord and expresses confidence that the Lord will save those who call on Him. It begins and ends with the well\-known exhortation, “Oh give thanks to the Lord, for he is good; for his steadfast love endures forever!” (ESV). Also well\-known is verse 14: “The Lord is my strength and my song; he has become my salvation” (ESV). Taken as a group, the Hallel Psalms focus on deliverance, both nationally and individually. It is quite possible that, when Jesus finished the Last Supper and He and His disciples sang a hymn (Mark 14:26\), the hymn that they sang was this group of Hallel Psalms. At the Last Supper, Jesus took the Passover meal and infused it with new meaning. The salvation that He promised was not deliverance from physical danger or human bondage but salvation from [spiritual bondage](slave-to-sin.html) and the grave danger of the penalty of sin. In the conclusion to the great chapter on salvation, Paul in Romans 8:31 asks, “If God is for us, who can be against us?” This may be an allusion to one of the Hallel Psalms: “The Lord is with me; I will not be afraid. What can mere mortals do to me?” (Psalm 118:6\). The Hallel Psalms were a fitting passage to be included in Passover celebrations and fitting for today’s New Covenant believer to celebrate salvation from the power and the penalty of sin.
What is the significance of the centurion saying, “Truly this was the Son of God” (Matthew 27:54)?	Answer Matthew 27 records many events surrounding the betrayal, trials, crucifixion, death, and burial of Jesus, and it includes the mention of a [centurion’s](Roman-Centurion.html) saying that “truly this was the Son of God!” (Matthew 27:54, ESV). This centurion would probably have presided over the deaths of numerous criminals, and none of those individual’s deaths were marked by the things that accompanied the death of Jesus. Jesus was not accused of a typical crime; rather, He stood trial before [Pilate](Pontius-Pilate.html) for being King of the Jews (Matthew 27:11\). Even after hearing the accusations and asking Jesus about them, Pilate determined that Jesus hadn’t done any evil (Matthew 27:23\). But the clamor for Jesus to be crucified was so great that Pilate handed Jesus over for crucifixion (Matthew 27:26\). From there the soldiers took Jesus and oversaw His being beaten, stripped, tortured with a crown of thorns, and mocked (Matthew 27:27–31\). It is probable that this group of soldiers included the centurion who later said, “Truly this was the Son of God!” At first, all were participating in the mockery of Jesus, but as the events played out, some—including this centurion—recognized that Jesus was not a criminal and was, in fact, the [Son of God](Jesus-Son-of-God.html). In all this, Jesus continued to show meekness and did not speak in His own defense or argue. When Jesus was crucified, the charge written above His head was that He was the King of the Jews (Matthew 27:37\). The mockeries continued as the onlookers recalled that He had referenced tearing down the temple and rebuilding it in three days—prophesying that He would die and be resurrected (Matthew 27:40a). They recalled that He had claimed to be the Son of God (Matthew 27:40b), and yet they mocked Him as if His claims were not true. The chief priests, scribes, and elders mocked Him, saying that, if He simply would come down from the cross, they would believe in Him (Matthew 27:42\). Even the robbers crucified next to Him were insulting Him (Matthew 27:44\). It was remarkable how many celebrated Jesus’ crucifixion, and surely the centurion took note of that. The centurion could see that this was no ordinary crucifixion and the man being crucified was no ordinary man. Soon the centurion would recognize that “truly this was the Son of God.” At midday (the sixth hour of the day or noon), darkness came over the whole land for three hours (Matthew 27:45\). At the ninth hour (3:00 in the afternoon), Jesus cried out to the Father, quoting Psalm 22:1, which was a further affirmation of Jesus’ identity (Matthew 27:46\). He cried out again and gave up His spirit (Matthew 27:50\). The centurion at the foot of the cross was no stranger to death. When he had observed crucifixions in the past, he had witnessed no great events or cataclysms. Jesus was different. The moment Jesus died, there was a great earthquake—so great that rocks were splitting and tombs were opening up (Matthew 27:51–53\). When the centurion saw these things, he—along with others who were there—were filled with fear and recognized that “truly this was the Son of God.” The eyewitnesses recognized that this was no ordinary death and this was no ordinary man. The things Jesus said were true, and He was who He claimed to be. It is remarkable that the centurion recognized Jesus’ true identity and that he did so when Jesus died. Some refused to recognize Jesus was the Son of God even after He was raised from the dead. This centurion and those who were working with him recognized because of what Jesus said and what they saw that “truly this was the Son of God.”
What is the washing of regeneration (Titus 3:5)?	Answer Sometimes Christians develop spiritual amnesia. Forgetting where they came from, they cease to show compassion to unbelieving family members, neighbors, and fellow citizens. For this reason, the apostle Paul urges believers to remember their lives before knowing Christ: “For we ourselves were once foolish, disobedient, led astray, slaves to various passions and pleasures, passing our days in malice and envy, hated by others and hating one another. But when the goodness and loving kindness of God our Savior appeared, he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit, whom he poured out on us richly through Jesus Christ our Savior” (Titus 3:3–6, ESV). It’s easy to get puffed up with pride and act self\-righteously toward the lost when we forget our own shipwrecked condition before salvation. It was the goodness and kindness of God that reached down into our messed\-up, sin\-filled lives and rescued us through the sacrifice of Jesus Christ on the cross (Romans 5:8; Romans 2:1\). Our good works did not save us (Ephesians 2:8\). It was [God’s mercy](God-is-merciful.html) “by the washing of regeneration and renewal of the Holy Spirit,” generously poured out on us “through Jesus Christ our Savior,” explains Paul. The “washing of regeneration” refers to being born again. The Greek word for “washing” in Titus 3:5 describes the act of cleansing something all over thoroughly. Regeneration means taking an already existing thing and making it new again or starting over. In literal terms, it means “birth again.” This renewal work of the Holy Spirit is described as “cleansing” and “purifying” in Ezekiel 36:25–27: “I will sprinkle clean water on you, and you will be clean; I will cleanse you from all your impurities and from all your idols. I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh. And I will put my Spirit in you and move you to follow my decrees and be careful to keep my laws.” Speaking about the washing of regeneration, Jesus said, “No one can enter the Kingdom of God without being born of water and the Spirit” (John 3:5, NLT). “Humans can reproduce only human life, but the Holy Spirit gives birth to spiritual life,” continued Jesus (John 3:6, NLT). Before we surrendered our lives to Jesus Christ, we were [dead in our transgressions and sins](dead-in-trespasses-and-sins.html), obeying the devil, following the ways of the world, and living only to satisfy our sinful desires (Ephesians 2:1–3\). By nature, we were dead, and by nature we deserved to die. Nothing we could have done or said would change us. We were hopeless without God’s Spirit (1 Corinthians 2:14\). This explains why Jesus told Nicodemus, “‘You must be born again” (John 3:7\). At salvation, the corrupt human nature undergoes a radical and miraculous transformation by the Holy Spirit. We cease to be spiritually dead and are made alive in Christ. Water baptism is a beautiful picture of the washing of regeneration: “For you were buried with Christ when you were baptized. And with him you were raised to new life because you trusted the mighty power of God, who raised Christ from the dead. You were dead because of your sins and because your sinful nature was not yet cut away. Then God made you alive with Christ, for he forgave all our sins” (Colossians 2:12–13, NLT; see also Hebrews 10:22; Acts 2:38; 1 Peter 3:21\). The “washing of regeneration” is a metaphor for complete spiritual cleansing and removal of our sins. When we call on the name of the Lord, our sins are washed away (Acts 22:16; cf. Psalm 51:1–2\). When a sinner trusts in Jesus Christ, he or she is justified or declared righteous by God through the sacrificial death of His Son. Christ’s work is [justification](justification.html). Simultaneously, through the power of God’s indwelling Spirit, the washing of regeneration purifies us from all sin. At once, we are made righteous, sanctified, and justified in the name of Jesus Christ by God’s Holy Spirit (1 Corinthians 6:11\). “This means that anyone who belongs to Christ has become a new person. The old life is gone; a new life has begun!” (2 Corinthians 5:17, NLT). Salvation and the radical, transformative washing of regeneration are all God’s doing; therefore, believers have no room for spiritual pride. We must remain humble and compassionate toward unbelievers, remembering to demonstrate the same kindness and love God showed us.
Who was Firmilian of Caesarea?	Answer Firmilian was bishop of Caesarea Mazaca, an ancient city in Turkey that is now known as Kayseri. Although the dates are not precise, Firmilian served as bishop from AD 230 to his death in 268 or 269\. Not much is known of his life and upbringing other than he was probably brought up as a Christian and became a disciple of [Origen](Origen-of-Alexandria.html). What little we know of him is from the historian [Eusebius](Eusebius-of-Caesarea.html) and from a letter Firmilian wrote. Firmilian of Caesarea is best known for his stance in a controversy over rebaptism. In the Eastern Church, the common practice was to require rebaptism if a person had initially been baptized by someone who was deemed a heretic. In other words, baptism by a false teacher was invalid and needed to be repeated. Likewise, church members who had lapsed and returned to the church were also rebaptized. In the Western Church, it was not the practice to rebaptize these believers. The reasoning was that, as long as it was a Christian baptism using the Trinitarian formula, the baptism was valid. Any fault in the one performing the baptism did not transfer to the person receiving the baptism in good faith. Likewise, the Western Church did not require rebaptism of lapsed church members. Firmilian of Caesarea was a strong advocate of rebaptism and opposed Pope Stephen I, who said that rebaptizing people was unnecessary. Firmilian also took issue with Stephen’s insistence upon papal supremacy. Most of what we know about Firmilian’s stance is due to a single surviving letter he wrote to [Cyprian](Cyprian-of-Carthage.html) on the subject of baptism. (A full English translation of this letter is readily available online.) Either for his theological position or perhaps for his stiff opposition toward Pope Stephen, Firmilian of Caesarea was excommunicated. Later, his excommunication was reversed, and he was restored to communion in the Roman Church. Historian Philip Schaff postulates that Firmilian wrote “with a little more vehemence and acerbity than becomes a bishop” (https://www.ccel.org/ccel/schaff/anf05\.iv.iv.lxxiv.html\#fnf\_iv.iv.lxxiv\-p4\.3, accessed 8/17/2022\). Today, Firmilian of Caesarea is commemorated in the Eastern Church, where his feast day is October 28\. Firmilian is not celebrated in the Roman Catholic Church.
Why is it not possible for the blood of bulls and goats to take away sins (Hebrews 10:4)?	Answer The writer of [Hebrews](Book-of-Hebrews.html) writes to encourage believers (who also have a Jewish heritage) that Jesus is the Messiah who fulfills what is revealed in the Hebrew Scriptures and who is superior to all the things that pointed to Him. At one point the writer illustrates Jesus’ superiority by asserting that it is not possible for the blood of bulls and goats to take away sins (Hebrews 10:4\). Because of Jesus’ identity and superiority, believers should lay aside their unbelief and, fixing their eyes on Jesus, run the race before them with endurance and without growing weary (Hebrews 12:1–2\). In Hebrews 10 the author explains how [Jesus’ sacrifice](Jesus-better-Levitical-sacrifices.html) is superior to the sacrifices prescribed in the Law of Moses. The writer describes the law as a shadow of the good things to come (Hebrews 10:1a)—the law merely pointed forward to something better and was not in itself the apex of God’s plan. The sacrifices for sin that the Law of Moses required were incapable of perfecting those who offered them. This is why the sacrifices had to be offered continually and repeatedly—they were not efficacious to achieve the righteousness of God for humanity. If those sacrifices had been effective for making a person righteous, then they would not have continued. People would have recognized their guilt was resolved and would not have offered more sacrifices to God for their guilt (Hebrews 10:2\). But as long as those sacrifices continued, there was a reminder for the people of their guilt before God and the importance of dealing with that guilt as He had prescribed (Hebrews 10:3\). The writer adds that it is not possible for the blood of bulls and goats to take away sins (Hebrews 10:4\). Sin was first accounted to humanity through Adam’s disobedience (Romans 5:12\), and because all are born in Adam, all are born stained by his sin and are [children of wrath](children-of-wrath.html) by nature (Ephesians 2:3\). Because we are born in sin, we sin on our own and also have our own guilt—we have all gone astray (Isaiah 53:6; Ephesians 2:1–3\), and the wages of sin is death. More specifically, we are eternally separated from life with God (Genesis 2:17; Romans 6:23\). To illustrate the greatness of the problem, God gave to the nation of Israel, through Moses, a system of sacrifices to show the depth of human guilt and the insolvability of the problem by human efforts. That sacrificial system illustrated that it is not possible for the blood of bulls and goats to take away sins (Hebrews 10:4\). That system pointed people forward to One who would be able to take away sins by the shedding of His own blood (Galatians 3:24\). Jesus always existed as God (Philippians 2:6\), but because of His Father’s and His love for humanity, Jesus became a man so He could pay the penalty that all humanity owed God. Because He was [born of a virgin](virgin-birth.html), Jesus didn’t have the stain of Adam’s sin. Because of His humanity, Jesus paid the price as a substitute (1 John 2:2\). Because of His deity and sinlessness, He was qualified to pay the price and didn’t owe the debt for Himself. Jesus’ sacrifice was superior to all other sacrifices because He offered it effectively one time and it was sufficient to pay for sin. It is not possible for the blood of bulls and goats to take away sins, so it is a great blessing that we don’t rely on the blood of bulls and goats—we believe in Jesus Christ and His once\-for\-all sacrifice that takes away all of our sin.
What was the incident at Antioch in Galatians 2:11–14?	Answer The incident at Antioch, recorded in Galatians 2:11–14, involved two apostles, Peter and Paul; a misrepresentation of the gospel; an unwarranted separation of Jews from Gentiles; and a public rebuke. In Paul’s [letter to the Galatians](Book-of-Galatians.html), he exhorts the believers spread throughout the region of Galatia to understand that, just as their [justification](justification.html) was by faith and apart from works of law, so was their [sanctification](sanctification.html). After Paul explains how he received the knowledge of that truth directly from Jesus Christ (Galatians 1:11–12\), he describes his early ministry and how he first engaged with the other apostles, including Peter, whom Paul refers to as Cephas (or Kephas), Peter’s Aramaic name (see Galatians 1:18; John 1:42\). While Peter and Paul were both remarkably used by God as apostles, Paul records an incident at Syrian Antioch in Galatians 2:11–14 that reminds us that even God’s apostles were only human and could make serious mistakes. When Cephas came to Antioch, Paul opposed him (Galatians 2:11\), because Cephas had stopped engaging with Gentiles out of fear of the Jewish leaders (Galatians 2:12\). He had been eating with the Gentile believers, but when a contingency of Jews arrived from Jerusalem, Peter withdrew from the Gentile crowd. Many of the Jews in the region, along with Barnabas, fell into that error, following Peter’s example. Paul branded that as hypocrisy (Galatians 2:13\). Seeing that this segregation was not consistent with the gospel, Paul rebuked Peter openly, saying, “You are a Jew, yet you live like a Gentile and not like a Jew. How is it, then, that you force Gentiles to follow Jewish customs?” (Galatians 2:14\). Peter knew that he had been [justified by faith](by-grace-through-faith.html) and not by law, but he was still requiring that others live like Jews (as under the law, Galatians 2:14\). It appears Peter was motivated by fear of what the Jewish believers would say about his fellowshipping with Gentiles. That fear led to hypocrisy. Peter had received the gift of justification by faith and then, in essence, required others to pursue sanctification by works. It is possible that the incident at Antioch in Galatians 2:11–14 preceded Acts 15:5–12, which records Peter’s standing up to those who would place Gentile believers under the law and require circumcision. If so, it is evident that, after the incident at Antioch, Peter became a champion of grace. If, on the other hand, the incident at Antioch in Galatians 2:11–14 took place after Acts 15:5–12, then it is apparent how far Peter had fallen from his knowledge of God’s grace and the freedom provided in Christ. Either way, the incident at Antioch is a cautionary tale and reminds us that anyone who thinks he stands should take heed lest he fall (1 Corinthians 10:12\)—we are never too big to fail. Peter learned that lesson on more than one occasion (recall his insistence that he would never deny Christ right before he did just that). After what must have been a painful lesson in the incident at Antioch, Peter wrote extensively of God’s grace (1 Peter 1:10, 13; 4:10; 5:10, 12; 2 Peter 3:18, etc.). In his epistles, Peter affirms that sanctification is a work of the Spirit of God (1 Peter 1:2\) and not a result of works or obedience to the law. Peter also affirmed Paul, referring to him as a beloved brother to whom God gave wisdom (2 Peter 3:15\). He referred to Paul’s letters as Scripture, even if sometimes they were hard to understand (2 Peter 3:16\). Despite the failings of both Peter and Paul, both men faithfully presented God’s message of grace, and Peter closes out his own writings by encouraging his readers to “grow in the grace and knowledge of our Lord and Savior Jesus Christ” (2 Peter 3:18\).
What does the Bible say about wasting food?	Answer Food waste is a global concern as hunger continues to be a problem for millions of people worldwide. Each year, nearly 40 percent of all food in the United States is wasted. That equates to about 130 billion meals totaling over $400 billion worth of food thrown away each year (“How We Fight Food Waste in the US,” www.feedingamerica.org/our\-work/our\-approach/reduce\-food\-waste, accessed 8/22/22\). Wasting food, like wasting any resource God has given us, is not right. Manna from Heaven During their journey from captivity in Egypt, the children of Israel came to the Wilderness of Sin, between [Elim](Elim-in-the-Bible.html) and Sinai. There, the people began to grumble to Moses about not having enough to eat, wishing they still had the scraps given to them by the Egyptians. God told Moses, “Behold, I will rain bread from heaven for you” (Exodus 16:3\). This “bread” was called “[manna](what-was-manna.html),” which appeared each morning for the Israelites to gather and eat. Moses told the people, “Everyone is to gather as much as they need. Take an omer for each person you have in your tent” (Exodus 16:16\). So the people were to take only what they needed for their families, and no more. This doesn’t explicitly teach that wasting food is a sin, but it does advance the idea of taking only what is needed. Of course, taking only the food one needs is basic to avoiding waste. Jesus Feeds the Five Thousand In the New Testament, Jesus directly addressed the concept of food waste when He performed the miracle of [feeding the five thousand](feeding-the-5000.html). After Jesus turned five barley loaves and two small fish into a feast for thousands, everyone ate and was satisfied. Then Jesus said, “Gather the pieces that are left over. Let nothing be wasted” (John 6:12\). The leftovers from this massive feast “filled twelve baskets” (John 6:13\). While the disposition of those leftovers is unknown, Jesus specified that there be no waste. We can assume that Jesus’ intention was to feed more hungry people somewhere. Among other lessons, Jesus was teaching His followers the concept of proper resource management. Wasting what God had blessed us with is not proper. Charitable Deeds Jesus spoke about the importance of doing charitable deeds for others (Matthew 6:3\), and He specifically commended feeding the poor (Matthew 25:35\). We can’t feed the poor with food that we’ve thrown away. It’s reasonable to suggest that willfully wasting food is a sin in that it deprives the needy of something we could have given them. Wasting food takes away a practical opportunity to bless others. Several passages of Scripture commend a readiness to give. “Give to the one who asks you, and do not turn away from the one who wants to borrow from you” (Matthew 5:42\). The rich are “to be generous and willing to share” (1 Timothy 6:18\). See also Romans 12:8 and Ephesians 4:28\. If we are to give food away, we can’t very well be wasting it. The idea that we would knowingly squander any resource that could benefit others is foreign to the Christian concept of [charity](Bible-charity.html).
What does the Bible say about waiting?	Answer The world today is geared toward instant gratification and is averse to waiting. Modern transportation allows passengers to reach their destination in a fraction of the time it took centuries ago. Conveniences such as the microwave oven and email speed up cooking and correspondence. Even the transmission of biblical knowledge has evolved from a painstaking transcription process into pocket\-sized computers. Turn on a smart phone, and the entire Bible is at one’s fingertips. For all these reasons and more, waiting often carries a negative connotation in modern society. But the Bible illuminates the blessings that waiting can bring. Waiting on the Lord Exercising a patient, confident trust in the Lord, even amid trouble, is the biblical idea of [waiting on the Lord](wait-on-the-Lord.html). Believers know that God is good and that He is in control. “The Lord is good to those who wait for him, to the soul who seeks him” (Lamentation 3:25\). He will act in His time, and, in the meantime, His children can will rest. “None who wait for you shall be put to shame” (Psalm 25:3, ESV). We are commanded to wait, and faith demands it: “Wait for the Lord; be strong, and let your heart take courage; wait for the Lord!” (Psalm 27:14\). The Lord promises to help those who wait on Him (Isaiah 30:18; 40:31\). Waiting on God’s Justice [King David](life-David.html), though greatly blessed by God, struggled mightily throughout his life. In the book of Psalms, he describes his personal reactions to perilous times. In moments of distress, David cried out to God and sought protection from and justice against his enemies: “Be still before the Lord and wait patiently for him; do not fret when people succeed in their ways, when they carry out their wicked schemes” (Psalm 37:7\). Even while fearing for his life, David said, “We wait in hope for the Lord; he is our help and our shield. In him our hearts rejoice, for we trust in his holy name” (Psalm 33:20–21\). Waiting on Answered Prayer When faced with fear and distress, the Christian is encouraged to “cast all your anxiety on him because he cares for you” (1 Peter 5:7\). After we pray about a problem, our tendency is to immediately start looking for God’s answers. However, God often requires a time of waiting before answering. David, seeking relief from his troubles, said, “I waited patiently for the Lord; he turned to me and heard my cry” (Psalm 40:1\). Though answers to prayers aren’t promised immediately, God does promise to hear our prayers. God also promised to help those who can’t even muster the words to pray. The apostle Paul said, “But if we hope for what we do not yet have, we wait for it patiently. In the same way, the Spirit helps us in our weakness. We do not know what we ought to pray for, but the Spirit himself intercedes for us through wordless groans” (Romans 8:25–26\). The Holy Spirit comes alongside believers and prays with and for them, even as they await an answer. Elsewhere, Paul offers this encouragement in waiting: “But we also glory in our sufferings, because we know that suffering produces perseverance; perseverance, character, and character, hope” (Romans 5:3–4\). Having patience builds us up, leading to stronger character and increased faith in God. Waiting on the Return of Jesus and Our Glorification A popular topic in the days of the early church was the return of Jesus Christ. As Christians throughout history were persecuted and martyred across the world, they hoped for the day when their Savior would return and save them. James, the brother of Jesus, encouraged the early Christians with these words: “Be patient, then, brothers and sisters, until the Lord’s coming. See how the farmer waits for the land to yield its valuable crop, patiently waiting for the autumn and spring rains. You too, be patient and stand firm, because the Lord’s coming is near” (James 5:7–8\). Waiting is not easy. Paul says that Christians “groan inwardly as we wait eagerly for our adoption to sonship, the redemption of our bodies” (Romans 8:23\). As believers wait for that day when they will see Christ and be glorified, they have a responsibility: “Keep yourselves in God’s love as you wait for the mercy of our Lord Jesus Christ to bring you to eternal life” (Jude 1:21\). Waiting — The Conclusion God’s timeline isn’t the same as that of human beings (see 2 Peter 3:8–9\). Though waiting is difficult and unpopular in today’s culture, it is necessary for God’s plan. The Bible provides ample comfort and promises blessings to those who wait.
Why did Jesus say to one of the scribes, “You are not far from the kingdom of God” (Mark 12:34)?	Answer In Mark 12:28–34, Jesus has an interaction with a scribe who asked Him what the most important commandment in the Old Testament was. Jesus responded by telling him that the most important commandments were to [love God](love-God.html) and [love one’s neighbor](love-neighbor-yourself.html) (see Deuteronomy 6:4–5 and Leviticus 19:18\). The scribe discerned the core of Jesus’ teaching and recognized that loving God and loving others were far more important than burnt offerings and sacrifices. Upon hearing his response, Jesus commends the scribe for his wisdom and says, “You are not far from the kingdom of God” (Mark 12:34\). One reason Jesus told the scribe, “You are not far from the kingdom of God” is that the scribe faithfully interpreted Jesus’ words regarding the most important commandment in the law. After hearing Jesus’ answer to his question, the scribe didn’t correct Jesus or even challenge Him more. He simply acknowledged that what Jesus said what right and good. When Jesus heard this response from the scribe, He knew that the man was “not far from the kingdom of God” because his heart reflected God’s. Another key reason why Jesus said to the scribe, “You are not far from the kingdom of God” is found in the last part of the scribe’s response to Jesus. The scribe said that loving God and loving one’s neighbor are “more important than all burnt offerings and sacrifices” (Mark 12:33b). The scribe here understood that God is more concerned with whether people are loving Him and others than with how well they follow the law’s other requirements. After all, it is possible for someone bringing a burnt offering to have hatred in his heart toward his brother. Such a heart condition is not pleasing to God, no matter how many sacrifices one offers. By acknowledging the importance of loving God and loving one’s neighbor, the scribe proved that he was “not far from the kingdom of God.” The only thing he needed to officially enter the kingdom of God was to follow Jesus. Then he would come to truly understand what it means to love God and love one’s neighbor, for the secret of the kingdom of God is embodied in Jesus Himself. Given the scribe’s response to Jesus, it is entirely possible that the scribe ultimately believed in Jesus after the Lord’s death and resurrection. Today, many people talk about the importance of loving others. Some will say things like “Love is love” or “Love is all you need” to convey this message. Such beliefs and sayings show that many people understand the importance of loving others. However, until one chooses to follow Jesus—the One who performed the greatest act of love (John 15:13\)—he or she will not be able understand what it means to truly love. More importantly, our love for other people is rooted in our love for God, as Jesus taught by putting these two commands together in Mark 12:30–31\. There may be many people in this world who are “not far from the kingdom of God.” But until believers preach the gospel to them and help such people place their [faith in Jesus](faith-in-Jesus.html), these individuals cannot be a part of the kingdom of God.
What does it mean to “unite my heart to fear Your name” (Psalm 86:11)?	Answer [David](life-David.html) is known in Scripture for having a heart after God’s own heart (1 Samuel 13:14; Acts 13:22\). In the prayer of Psalm 86, we hear the passionate desire of David’s heart to do what God wanted him to do, to live the truth he believed, and to be undivided in his devotion to God: “Teach me your way, O Lord, that I may walk in your truth; unite my heart to fear your name” (Psalm 86:11, ESV). The words unite my heart may sound a bit peculiar to modern\-day Bible readers. The plea to “unite my heart to fear Your name” can also be rendered “give me an undivided heart, that I may fear your name” (NIV) or “grant me purity of heart, so that I may honor you” (NLT). Like all of us, David was flawed. His affections were often inclined to roam. But David recognized this tendency in himself and continually sought to reorient his heart and compel it toward the single\-minded pursuit of God. Throughout its history, the nation of Israel was prone to wanderings of the heart (Psalm 95:10; Hebrews 3:10\). For this reason, God gave His people the command, “Love the Lord your God with all your heart and with all your soul and with all your strength” (Deuteronomy 6:5; see also Matthew 22:37\). Along with wholehearted love, God required their absolute obedience: “And now, Israel, what does the Lord your God require of you? He requires only that you fear the Lord your God, and live in a way that pleases him, and love him and serve him with all your heart and soul” (Deuteronomy 10:12, NLT; see also Joshua 22:5; 24:14–15\). Time and time again, Israel fell short, and God called them back to [repentance](repentance.html). He promised to circumcise the people’s hearts, purifying them and setting them apart so that they would love, serve, and follow Him with undivided devotion (Deuteronomy 30:6\). “I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh” (Ezekiel 36:26\). Through the prophet Jeremiah, the Lord pledged, “I will give them a heart to know me, that I am the Lord. They will be my people, and I will be their God, for they will return to me with all their heart” (Jeremiah 24:7\). And again, “I will give them singleness of heart and action, so that they will always fear me and that all will then go well for them and for their children after them” (Jeremiah 32:39\). David’s longing to “unite my heart to fear Your name” resonates in the apostle Paul’s New Testament appeal to “live in a right way in undivided devotion to the Lord” (1 Corinthians 7:35\). It echoes in James’ plea to “come close to God, and God will come close to you. Wash your hands, you sinners; purify your hearts, for your loyalty is divided between God and the world” (James 4:8, NLT). Jesus taught that divided loyalties are of no use in God’s kingdom: “No one can [serve two masters](you-cannot-serve-two-masters.html). For you will hate one and love the other; you will be devoted to one and despise the other” (Matthew 6:24, NLT). Instead, we are to fix all of our affection on the treasure we have in Him (Matthew 6:19–21\). When we pray like David prayed, “Unite my heart to fear Your name,” we are asking the Lord to transform our wayward hearts that we might be singularly devoted in our reverence for God and obedience to Him.
What does it mean to speak evil of no man (Titus 3:2)?	Answer Christians need to be reminded how to treat one another and behave in our relationships with all people. The apostle Paul tells [Titus](life-Titus.html) to remind the Cretan believers to be good citizens so they might influence their unbelieving neighbors for Christ: “Remind them to be submissive to rulers and authorities, to be obedient, to be ready for every good work, to speak evil of no one, to avoid quarreling, to be gentle, and to show perfect courtesy toward all people” (Titus 3:1–2, ESV). These are worthwhile goals, but are we truly supposed to speak evil of no man? It would seem so, judging by Paul’s instructions to the Ephesians: “Let all bitterness, wrath, anger, clamor, and evil speaking be put away from you, with all malice” (Ephesians 4:31, NKJV). The apostle Peter also encourages Christians to lay aside “all malice, all deceit, hypocrisy, envy, and all evil speaking” (1 Peter 2:1, NKJV). Let’s consider what the Scriptures are actually saying here. In the King James Version, Paul’s directive is to “speak evil of no man,” but other translations say, “slander no one,” and “they must not slander anyone” (NLT). The words speak evil in Titus 3:2 are rendered from the Greek term blasphēmeō, from which we get the English verb blaspheme. In the most transparent language, speak evil of no man means “do no charge falsely or speak against someone with malicious intent; do not attack someone’s good name and reputation.” With this understanding, we are to speak evil of no one. [Slander](Bible-slander.html) is a severe offense in the Bible. “Do not go about spreading slander among your people,” declares the Lord in Leviticus 19:16\. Slander includes insulting and abusive speech, defamatory comments, spreading rumors and giving “false testimony against your neighbor” in a court of law (Exodus 20:16; cf. Deuteronomy 5:20\). Slander is conduct identified with the unsaved and unregenerated people of the world (Proverbs 11:9; 17:4; Romans 1:29–31; 1 Peter 2:12; 3:16\). James instructs, “Don’t speak evil against each other, dear brothers and sisters. If you criticize and judge each other, then you are criticizing and judging God’s law. But your job is to obey the law, not to judge whether it applies to you. God alone, who gave the law, is the Judge. He alone has the power to save or to destroy. So what right do you have to judge your neighbor?” (James 4:11–12, NLT). Jesus lists slander among sins that come from the evil within a person’s heart and defile him (Mark 7:21–23; Matthew 15:19–20\). Evil speaking of others often arises from hatred (Psalm 41:7; 109:3\). It seeks to elevate oneself at another’s expense (see 1 Timothy 6:4; 2 Corinthians 12:20\). Slander is forbidden in both the Old and the New Testaments (Exodus 23:1; Proverbs 3:30; 30:10; Colossians 3:8\). In Proverbs 6:16–19, the teacher lists seven things God hates, with “a false witness who pours out lies” being one of them. That the Lord hates slander should come as no surprise since slinging false accusations is characteristic of the devil, “the father of lies” (John 8:44\) and “the accuser of our brothers and sisters” (Revelation 12:10\). The Bible gives us compelling reasons to speak evil of no man. Participation in slander and gossip separates friends (Proverbs 16:28; 17:9\), inflicts deep wounds (Proverbs 18:8; 26:22\), breaks up families (Proverbs 6:19\), and can lead to murder (Ezekiel 22:9\). The apostle Peter reminds believers of Scripture’s promise to “enjoy life and see many happy days” if we keep our tongues from speaking evil (1 Peter 3:10\). James describes the tongue as one of the most destructive members of the human body and the most [challenging to tame](taming-the-tongue.html). He calls it “a [fire](the-tongue-is-a-fire.html), a world of evil among the parts of the body. It corrupts the whole body, sets the whole course of one’s life on fire, and is itself set on fire by hell. All kinds of animals, birds, reptiles and sea creatures are being tamed and have been tamed by mankind, but no human being can tame the tongue. It is a restless evil, full of deadly poison” (James 3:6–8\). James also writes, “Those who consider themselves religious and yet do not keep a tight rein on their tongues deceive themselves, and their religion is worthless” (James 1:26\). Jesus Himself warned, “I tell you that on the day of judgment people will have to account for every careless word they speak” (Matthew 12:36, HCSB). It’s no wonder we need reminding to control our tongues. When we consider the seriousness of slander and its potential to bring ruin on us and destroy the lives of others, then, yes, we really ought to speak evil of no man.
What does it mean that sin shall not have dominion over you (Romans 6:14)?	Answer In Romans 6:9–14, the apostle Paul communicates a key concept of justification referred to as “[imputed righteousness](imputed-righteousness.html).” He is teaching Christians how they can experience freedom from the control of sin over their lives. When Jesus Christ died and was resurrected from the dead, the victory He achieved over sin and death was imparted to all who believe in His name and receive Him as Lord and Savior. Paul writes, “For sin shall not have dominion over you, for you are not under law but under grace” (Romans 6:14, NKJV). Before salvation, sin was like a slave\-driving master over us. Now, as “prisoners of Christ Jesus” (see Ephesians 3:1\), we no longer live under the requirements of [the law](Mosaic-Law.html) but under the freedom of God’s grace: “Just as sin ruled over all people and brought them to death, now God’s wonderful grace rules instead, giving us right standing with God and resulting in eternal life through Jesus Christ our Lord” (Romans 5:21, NLT; see also Romans 7:4, 6; Galatians 2:19\). Because we belong to Jesus, “the power of the life\-giving Spirit” has set us free “from the power of sin that leads to death” (Romans 8:2, NLT). We are no longer obligated to do what our sinful nature urges us to do (Romans 8:12\). In Romans 6:9, Paul explains that “Christ, having been raised from the dead, dies no more. Death no longer has dominion over Him. For the death that He died, He died to sin once for all; but the life that He lives, He lives to God” (Romans 6:9–10, NKJV). Then Paul clarifies how we can experience what Jesus experienced: “In the same way, count yourselves dead to sin but alive to God in Christ Jesus” (Romans 6:11\). To “count” is “to consider, to reckon, to think, to credit.” In the same way that Jesus is free from sin and death and alive to God, we must think of ourselves as free. We get to credit or apply to ourselves the same truth that applies to our Savior. Christ’s freedom is now our freedom. Sin shall not have dominion over you because it has no mastery over Christ in whom you live and move and have your being (Acts 17:28; see also 1 John 4:9\). Through the death of Jesus, the believer has died, and his life is now “hidden with Christ in God” (Colossians 3:3\). We are new creations in Christ; the old life of sin under the law is gone, and a new life of spiritual freedom under God’s grace has begun (2 Corinthians 5:17\). If we are truly dead, we are free from sin’s influence. The penalty for sin has been paid, and we no longer must answer to sin’s dominion over us. God counts Christians [dead to sin](dead-to-sin.html) because of their identification with the death and resurrection of Christ. If God considers us dead to sin, we must also think of ourselves as dead to sin’s dominion. If God says it is so, then we must believe it. Counting yourself dead to sin means you “don’t copy the behavior and customs of this world, but let God transform you into a new person by changing the way you think. Then you will learn to know God’s will for you, which is good and pleasing and perfect” (Romans 12:2, NLT). In Romans 6:12–13, Paul firmly cautions believers to make a clean break from their old sinful ways of living: “Do not let sin control the way you live; do not give in to sinful desires. Do not let any part of your body become an instrument of evil to serve sin. Instead, give yourselves completely to God, for you were dead, but now you have new life. So use your whole body as an instrument to do what is right for the glory of God” (Romans 6:12–13, NLT). Peter affirms that Jesus carried our sins in His body on the cross so that we could be dead to sin’s dominance and live to do what is right for God’s glory (1 Peter 2:24\). Sin shall not have dominion over you when you offer your body “as a living sacrifice, holy and pleasing to God—this is your true and proper worship” (Romans 12:1\). Before salvation, we lived under the law. Sin was our master because adhering to legalistic rules could not give us the power to resist sin. “So God did what the law could not do. He sent his own Son in a body like the bodies we sinners have. And in that body God declared an end to sin’s control over us by giving his Son as a sacrifice for our sins. He did this so that the just requirement of the law would be fully satisfied for us, who no longer follow our sinful nature but instead follow the Spirit” (Romans 8:3–4, NLT). The law merely served to reveal our weakness and failure. God’s amazing grace in the form of Jesus Christ’s sacrifice on the cross is the only thing sufficient to empower us to live according to the Holy Spirit’s control. Walking in the truth of our salvation does not mean we will never sin again. We have the choice not to sin, and we have the grace of God empowering us not to sin, but we are still human and imperfect. The apostle John says, “If we claim we have not sinned, we make him out to be a liar and his word is not in us” (1 John 1:10\). When we fall short of the mark, we have an advocate or legal representative in Jesus Christ, “the one who is truly righteous,” who pleads our case before the Father (1 John 2:1, NLT). John explains, “If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness” (1 John 1:9\). God responds in grace and mercy toward our human weakness because Jesus Christ died for our sins to give us His righteousness. Sin shall not have dominion over you as a Christian because the grace of God saves you and enables you to turn away from “godless living and sinful pleasures” and “live in this evil world with wisdom, righteousness, and devotion to God” (Titus 2:11–12, NLT).
What can be said about a person who sows discord (Proverbs 6:14)?	Answer Today’s social media and internet chat platforms have become tantalizing playgrounds for those who enjoy stirring up arguments. But the Bible has nothing good to say about a person who sows discord: “A worthless person, a wicked man, goes about with crooked speech, winks with his eyes, signals with his feet, points with his finger, with perverted heart devises evil, continually sowing discord; therefore calamity will come upon him suddenly; in a moment he will be broken beyond healing” (Proverbs 6:12–15, ESV). In Proverbs 6:14, “discord” is translated from the Hebrew (madan), meaning “strife, bitter conflict, heated and often violent dissension.” “Sowing” discord implies spreading conflict or scattering it widely. The passage reveals that an individual who sows discord is corrupted by sin and afflicted with a perverted heart. Solomon repeated the sentiment in Proverbs 16:28: “A perverse person stirs up conflict, and a gossip separates close friends.” In Proverbs 6:16–19, he listed [seven things the Lord hates](seven-things-God-hates.html), and “one who sows discord among brothers” (ESV) was one of them. Solomon pointed to a dangerous heart problem as the root issue for someone who sows discord. Jesus said the same: “But what comes out of the mouth comes from the heart, and this defiles a person. For from the heart come evil thoughts, murders, adulteries, sexual immoralities, thefts, false testimonies, slander. These are the things that defile a person” (Matthew 15:18–20, CSB). According to Proverbs 10:12, hatred, as opposed to love, dwells in the heart of those who stir up conflict. Hateful people delight in breaking up friendships and spoiling peace and harmony between brothers and sisters. The Bible is clear that sin provokes [quarrels](Bible-verses-about-quarreling.html) and disagreement: “When you follow the desires of your sinful nature, the results are very clear: sexual immorality, impurity, lustful pleasures, idolatry, sorcery, hostility, quarreling, jealousy, outbursts of anger, selfish ambition, dissension, division” (Galatians 5:19–20, NLT; cf. James 4:1\). The apostle Paul counseled believers to stay away from “people who cause divisions and upset people’s faith by teaching things contrary to what you have been taught” (Romans 16:17, NLT). “Anyone who loves to quarrel loves sin,” stated Solomon (Proverbs 17:19, NLT). Believers cannot walk in the light of God’s love and continue spewing hatred and sowing discord: “If anyone claims, ‘I am living in the light,’ but hates a fellow believer, that person is still living in darkness. Anyone who loves a fellow believer is living in the light and does not cause others to stumble. But anyone who hates a fellow believer is still living and walking in darkness. Such a person does not know the way to go, having been blinded by the darkness” (1 John 2:9–11, NLT). Paul warned believers against involving themselves in arguments and fights, even about spiritual matters: “These things are useless and a waste of time. If people are causing divisions among you, give a first and second warning. After that, have nothing more to do with them. For people like that have turned away from the truth, and their own sins condemn them” (Titus 3:9–11, NLT). “Any fool can get himself into a quarrel,” stated the wise old teacher, but “honor belongs to the person who ends a dispute” (Proverbs 20:3, CSB). Solomon compared people who sow discord to troublemakers who go around lighting fires: “As charcoal for embers and wood for fire, so is a quarrelsome person for kindling strife” (Proverbs 26:21, CSB). Fires leave death and destruction in their wake. Proverbs 6:15 explains that the consequence of such foolish and evil behavior is sudden “calamity,” which literally refers to “a crushing weight.” A person who continually and actively sows discord is pursuing a life of sin, and such a life is destined for destruction (Romans 6:23; James 1:15\). Jesus said, “God blesses those who work for peace, for they will be called the children of God” (Matthew 5:9, NLT). But wicked mischief\-makers who sow discord can expect to experience devastating distress and severe suffering. If they stubbornly refuse to listen to God’s warning and accept correction, they will be broken and ruined beyond all hope of healing (Proverbs 29:1\). The Scriptures issue no light word of caution on this matter. Having a heart perverted by evil is a matter of life and death. The aftermath of such wickedness cannot be reversed.
Who were Oreb and Zeeb?	Answer Oreb (whose name means “raven”) and Zeeb (“wolf”) were Midianite leaders, or princes, who were captured and executed by the Israelites during the judgeship of [Gideon](life-Gideon.html). The [Midianites](Midianites.html) and their allies had been cruelly oppressing the Israelites for years, and Judges 7 records God’s gracious deliverance of His people through Gideon and his tiny army. Through some highly unusual military tactics, God miraculously routed a substantially larger enemy army in the Valley of Jezreel, sending them fleeing for their lives (Judges 7:16–22\). Once the enemy was on the run, Gideon sent messengers to the [tribe of Ephraim](tribe-of-Ephraim.html), urging them to rush ahead and intercept the Midianite coalition at the River Jordan (Judges 7:24–25\). The Ephraimites successfully mobilized and captured Oreb and Zeeb, though the rest of the Midianite leadership managed to slip across the river (Judges 8:4–5\). After capturing Oreb and Zeeb, the Ephraimites promptly executed them. The places where they were slain were renamed to commemorate this event: “They killed Oreb at the rock of Oreb, and Zeeb at the winepress of Zeeb” (Judges 7:25\). Afterwards, the Ephraimites took their foes’ heads and brought them to Gideon. The “rock of the raven” and the “winepress of the wolf” remained for years to commemorate God’s victory over the enemies of His people. For the Israelites, the defeat of Oreb and Zeeb and the armies they led is an example of God’s mercy, justice, and power. He had rescued His people from an enemy bigger and stronger than they, and God had even delivered Midianite leaders into Israelite hands. Later, in the Psalms, Asaph asks for God’s help in defeating a coalition of nations arrayed against the Israelites. In his prayer, Asaph recalls the events of Judges 7 and asks for similar deliverance: “Make their nobles like Oreb and Zeeb” (Psalm 83:11\). In Isaiah, God promises to break the power of the [Assyrians](Assyrians.html), who had tormented and attacked God’s people. First, God tells the people of Jerusalem not to fear the Assyrians (Isaiah 10:24\). Then God promises to give His people the victory: “The Lord Almighty will lash them with a whip, as when he struck down Midian at the rock of Oreb” (Isaiah 10:26\). The Assyrians, despite their great strength and incessant boasting, would suffer the same fate as Oreb and Zeeb. By bringing about the fall of Oreb and Zeeb, the leaders of Midian, God demonstrated that He is stronger than any earthly nation. He had promised He would protect and provide for the Israelites, if only they would turn to Him (Judges 6:6–10\). The story of Oreb and Zeeb highlights the grace of God, who rescues His people when they cry out for help, and it should serve as a warning to anyone who would set himself against God and His chosen ones.
Why is an open rebuke better than secret love (Proverbs 27:5)?	Answer Open and honest communication is characteristic of faithful and loving [relationships](content_relationships.html). Solomon addressed the subject in Proverbs 27:5–6: “Open rebuke is better than secret love. Faithful are the wounds of a friend; But the kisses of an enemy are deceitful” (KJV 1900\). Nineteen proverbs identify one thing as “better than” another. In Proverbs 27:5, open rebuke is better than secret love. Open rebuke speaks of straightforward, direct correction of another person’s wrongs without reserve or secretiveness. Such a rebuke may sting at first, but a healthy reprimand can be a genuine expression of love: “For the Lord corrects those he loves, just as a father corrects a child in whom he delights” (Proverbs 3:12, NLT; cf. Hebrews 12:6; see also Revelation 3:19\). Throughout the [book of Proverbs](Book-of-Proverbs.html), open rebuke is presented as a good and valuable form of instruction. Those who respond correctly to it are “on the pathway to life” (Proverbs 10:17, NLT). They are considered “wise” and “understanding” (Proverbs 9:8; 15:5; 17:10\). But those who scorn and reject rebuke are on a path to poverty, disgrace, destruction, and death (Proverbs 1:23–26; 15:10\). Open rebuke is better than secret love because “in the end, people appreciate honest criticism far more than flattery” (Proverbs 28:23, NLT). For this reason, the psalmist prayed, “Let the godly strike me! It will be a kindness! If they correct me, it is soothing medicine. Don’t let me refuse it” (Psalm 141:5, NLT). We can trust a rebuke from a godly person because we know the motivation is heartfelt concern for our welfare. “Rebuke the wise and they will love you,” declares Proverbs 9:8\. Secret love refers to love that is unknowable, invisible, closed off, ignored, or withdrawn. Such love has given up and doesn’t even bother to tell a friend his faults. Even unpleasant, disciplinary interaction is preferable to no communication or an apathetic attitude that doesn’t care enough to express concern for our well\-being. It takes courage and genuine love to speak plainly to a friend who needs correcting. A true friend shows love through time and attention, even if that attention sometimes takes the form of a rebuke. Secret love lacks the courage to speak out or act and instead allows a friend to go on sinning. But God’s love calls us to intervene compassionately (Job 6:14; Proverbs 3:27; 17:17; Romans 12:9–10; Galatians 6:2; Philippians 2:3–4\). James explained, “My brothers and sisters, if one of you should wander from the truth and someone should bring that person back, remember this: Whoever turns a sinner from the error of their way will save them from death and cover over a multitude of sins” (James 5:19–20\). Jesus also made it clear that, among believers in Christ, open rebuke is better than secret love: “If your brother or sister sins, go and point out their fault, just between the two of you. If they listen to you, you have won them over” (Matthew 18:15\). The apostle Paul reiterated the principle: “Dear brothers and sisters, if another believer is overcome by some sin, you who are godly should gently and humbly help that person back onto the right path. And be careful not to fall into the same temptation yourself” (Galatians 6:1, NLT). Open rebuke is better than secret love highlights the need for honest communication and meaningful interaction with the people God has placed in our lives. Few things will destroy a relationship faster than apathy and being ignored.
Why are we told to let there be no divisions among you (1 Corinthians 1:10)?	Answer In 1 Corinthians 1:10, the apostle Paul urges believers to “agree with one another in what you say and that there be no divisions among you.” By saying there should be “no divisions among you,” Paul encourages believers to be [united as the church](Christian-unity.html) as they share the gospel throughout the world. In the first century AD, the church at Corinth was wrought with factions and divisions. The church was split over which leader or early missionary was their favorite and who they thought was most important to follow. Some preferred Paul while others preferred Apollos or Peter, mostly based on their speaking styles (see “wisdom” and “eloquence” in 1 Corinthians 1:17\). Instead of being united under Christ, they were divided over their preferred leader. So, to push back against this temptation to divide, Paul commands them to be agree with one another and to not let there be divisions among them. One important reason why believers should not let there be divisions among them is that it hinders their ability to grow and mature spiritually. In Ephesians 4:3, Paul commands believers to “make every effort to keep the unity of the Spirit through the bond of peace.” He then goes on to say in Ephesians 4:15 that believers, as the united [Body of Christ](body-of-Christ.html), will “grow to become in every respect the mature body of him who is the head, that is, Christ.” In other words, if there are divisions among us as believers, we will not mature the way God desires us to. Spiritual growth happens when believers are united as they gather and worship God. Another reason why believers should not let there be divisions among them is that it distracts them from their mission in making disciples of all nations (Matthew 28:19–20\). After Paul urges the Corinthian believers to agree with one another, he says that his sole mission as an apostle of Christ was to preach the gospel (see 1 Corinthians 1:17\). He didn’t want to be remembered for his influence or for the way he spoke or even for the people he baptized. He only wanted to be remembered as someone who faithfully preached the gospel. Likewise, if we as believers focus on the ways we are divided over personal and preferred inclinations, we’ll miss the opportunities God gives us every day to share the gospel with those around us. Finally, perhaps the biggest reason why believers should not let there be divisions among them is that it hurts their witness to the world in revealing who God is. In John 17, just before Jesus was arrested and crucified, He prayed to God the Father for all believers throughout history: “May they all be one, as you, Father, are in me and I am in you. May they also be in us, so that the world may believe you sent me” (John 17:21\). In other words, Jesus prayed for all those who follow Him to be united in order to help the world believe who He is, the Son of God. So when there are divisions among us as believers, it hinders our ability to show the world who God is and what He is like—the perfectly united [Triune God](Trinity-Bible.html). Believers in Christ should not allow personal preferences related to politics, education styles, sports, favorite speakers, or anything else divide them, especially to the point that they are known more for what they disagree on than what they agree on. Christians should first and foremost be known as a unified group of people who worship and praise Jesus as the Son of God who came to die for the sins of the world.
Does it matter if I can’t remember precisely when I was saved?	Answer Many Christians can remember precisely when they were saved: the date, the time of day, the exact location, the people involved, and the circumstances leading up to the moment of decision. Others are less clear: they remember the person who prayed with them and where they were, but they can’t remember the precise date, only a general timeframe. Still others can’t even remember that much: they know they’re saved, but they don’t remember how old they were when they got saved, or even making the decision for Christ. Usually, those who can’t remember precisely when they were saved were brought up in the faith and have followed Christ from childhood. In their recollection, they have always loved Jesus and trusted Him, and they can’t pinpoint a moment of salvation. In contrast, those who lived in rebellion prior to salvation or who had a moment of crisis leading to faith in Christ will usually remember the time, place, and situation in great detail. The Philippian jailer in Acts 16 had a dramatic—that is to say, a traumatic—conversion experience. He had just survived an earthquake that released all the prisoners from his jail, and he was on the verge of committing suicide when he was stopped by [Paul and Silas](Paul-and-Silas.html). The prisoners had not run away, and two of them were there to share the gospel with him. Without a doubt, the jailer remembered for the rest of his life precisely when and where and how he was saved. The apostle Paul himself had had a harrowing salvation experience, involving a [vision of Christ](Damascus-Road.html), three days’ blindness, and a total change of his life’s direction (Acts 9\). He had little trouble remembering when that happened. But not everyone comes to Christ under such circumstances, and not everyone remembers precisely when they were saved. The fact is, it doesn’t matter. Salvation is of the Lord (Jonah 2:9\). God does the saving; it is His work, and He remembers all the details surrounding each soul. We are saved by grace, through faith (Ephesians 2:8\), not by the strength of our memory. “Do you remember precisely when you were saved?” is not a query we will face in heaven. A person can be saved and not remember the details about when. This is especially true if he or she was saved as a child. What’s important is our understanding that there was a moment of salvation, even if we can’t remember it. There was a time when the Holy Spirit came to [indwell](indwelling-of-the-Holy-Spirit.html) us, when the Lord brought us out of darkness into His marvelous light, when our sins were forgiven and we were [justified](justification.html). No one was born saved. We are all born sinners in need of salvation. At some point in time, we had to hear the gospel and respond in faith to it. More important than knowing when we were saved is knowing that we are saved. We should never assume we’re saved simply because our parents told us so or because we’ve attended church our whole lives or because we get tingly when we sing praise songs. Rather, we should be wise and follow the Bible’s command to “[examine yourselves](examine-yourself.html) to see if your faith is genuine. Test yourselves” (2 Corinthians 13:5, NLT). The epistle of 1 John gives us some tests we can use to ascertain our faith. If we are truly born again, our lives will trend toward the following, even if we can’t remember precisely when we were saved: 1\. Desiring to fellowship with the people of God (1 John 1:3\) 2\. Walking in the light rather than in darkness (1 John 1:6–7\) 3\. Admitting and confessing sin (1 John 1:8\) 4\. Obeying God’s Word (1 John 2:3–5\) 5\. Loving God more than the world (1 John 2:15\) 6\. Habitually doing what is right (1 John 2:29\) 7\. Maintaining a pure life (1 John 3:3\) 8\. Sinning less (1 John 3:5–6\) 9\. Loving other Christians (1 John 3:14\) 10\. Loving without hypocrisy (1 John 3:18–19\) 11\. Keeping a clear conscience (1 John 3:21\) 12\. Experiencing victory in our Christian walk (1 John 5:4\)
What is the significance of Mount Sinai?	Answer Sometimes, Mt. Sinai is simply called Sinai. Additionally, many verses contain references to the wilderness of Sinai, which refers to the desert area around the mountain. Mt. Sinai is also sometimes called Mt. Horeb. Mt. Horeb is the place where Moses saw the [burning bush](burning-bush.html) and where God spoke to him and sent him on a mission to Egypt to bring the Israelites out of slavery (Exodus 3:1–6\). Mt. Sinai was the mountain in the wilderness where, after the [crossing of the Red Sea](parting-Red-Sea.html), God met with Moses and delivered the law. So Moses received the law and saw the presence of God in the same area as he originally encountered God in the burning bush (cf. Acts 7:30\). The primary passage regarding the giving of the law at Mt. Sinai is Exodus chapters 19—34\. Early on in the Israelites’ wilderness traveling, God told the people to get ready to meet with Him. God promised He would deliver His law to them from the mountaintop so that they would know how to conduct themselves. The people were warned to stay away from the mountain itself, for it would be holy ground. Any person or animal that touched Sinai during the time God was there would be put to death (Exodus 19:12–13\). God descended on Mt. Sinai with a terrible display of power: thunder and lightning, a dark cloud, fire and smoke, the blast of a trumpet and quaking of the earth (Exodus 19:18\). God thundered out His commands to the people. They were so frightened that they asked that God speak to [Moses](life-Moses.html) and let Moses be the intermediary (Exodus 20:19\) God called Moses up the mountain to meet with Him [several times](Moses-on-Mount-Sinai.html). God gave Moses the law, which Moses then faithfully relayed to the people. On one trip up Mt. Sinai, Moses stayed in the presence of the Lord for a long time (40 days), and the people grew restless and began to think that Moses had perished. Exodus 32 records that, after promising to do all the Lord had commanded (including not making any images for worship), the people demanded that Aaron make an idol for them to worship. This was the god they wanted to go before them as they continued their trek. Aaron made a [golden calf](golden-calf.html), and the people began to celebrate and offer sacrifices to it. From the top of the mountain, God told Moses what had happened, and Moses descended Sinai in a rage. He was carrying the stone tablets on which God Himself had engraved the law, and Moses smashed them in anger, perhaps as an illustration of how badly the Israelites had already broken God’s law. Many of the idol worshippers were put to death (Exodus 32:28\), and Moses ground up the golden calf and put it in water and made the Israelites drink it (verse 20\). Then he ascended the mountain once again to receive a second copy of God’s law. Once again, Moses spent an extended time on Sinai, and God allowed Moses to witness some of His glory. When Moses came back down the mountain, his face was shining with the glory of God. The people were afraid of him, so he put a [veil over his face](Moses-veil.html) so he would not frighten the Israelites (Exodus 34:29–35\). Sinai also features into the story of the [prophet Elijah](life-Elijah.html). When running from Queen Jezebel, Elijah stopped to rest in the desert. There, an angel of the Lord fed him, and “strengthened by that food, he traveled forty days and forty nights until he reached Horeb, the mountain of God” (1 Kings 19:8\). At Horeb, or Sinai, Elijah stayed in a cave where he met the Lord. God spoke to him with “a still small voice” (1 Kings 19:12\). The parallels between Elijah’s experience and Moses’ are significant: both prophets were sustained by God for 40 days and nights. Both met with God and heard His audible voice. Both were in the same location. Throughout the rest of Scripture, Mt. Sinai is associated with the giving of the law. Hundreds of years later, [Nehemiah](life-Nehemiah.html) publicly prays, “You came down on Mount Sinai and spoke with them from heaven and gave them right rules and true laws, good statutes and commandments” (Nehemiah 9:13\). In Galatians 4:24–25, Paul uses Mt. Sinai metaphorically to represent the law and Old Covenant. Paul also speaks of Moses’ face that shone (an event inextricably linked to Sinai) in 2 Corinthians. He says that the law involved glory (as evidenced by Moses’ face), but it was a fading glory. Paul calls the law the “ministry of death” because it condemned all who broke it (2 Corinthians 3:7\). Paul notes how much more glory, and lasting glory, is present in the ministry of the Spirit and the gospel that brings life (verses 8 –18\). In Hebrews 12:18–24, the author contrasts the Old Covenant given at Mt. Sinai with the New Covenant: You have not come to a mountain that can be touched and that is burning with fire; to darkness, gloom and storm; to a trumpet blast or to such a voice speaking words that those who heard it begged that no further word be spoken to them, because they could not bear what was commanded: “If even an animal touches the mountain, it must be stoned to death.” The sight was so terrifying that Moses said, “I am trembling with fear.” But you have come to Mount Zion, to the city of the living God, the heavenly Jerusalem. You have come to thousands upon thousands of angels in joyful assembly, to the church of the firstborn, whose names are written in heaven. You have come to God, the Judge of all, to the spirits of the righteous made perfect, to Jesus the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel. Since the delivery of the New Covenant seems to be a “kinder, gentler” presentation, we might tend to believe that rejection of it is less serious than the rejection of the Old Covenant. However, Hebrews 12:25–29 warns Jewish believers who were being pressured to leave Christianity and return to Judaism not to do so: See to it that you do not refuse him who speaks. If they did not escape when they refused him who warned them on earth, how much less will we, if we turn away from him who warns us from heaven? At that time his voice shook the earth, but now he has promised, “Once more I will shake not only the earth but also the heavens.” The words “once more” indicate the removing of what can be shaken—that is, created things—so that what cannot be shaken may remain. Therefore, since we are receiving a kingdom that cannot be shaken, let us be thankful, and so worship God acceptably with reverence and awe, for our “God is a consuming fire.” Today, there is some debate over what mountain is the [historical Mt. Sinai](mount-Sinai.html). However, if a person could actually climb Mt. Sinai, it would not bring him or her any closer to God. God is not confined to a specific location. If anything, such a climb should remind the spiritual pilgrim of how many times he has violated the laws that were delivered there. The only way to draw near to God is by faith in Christ. Climbing mountains will not do. Those who are in Christ have God’s Spirit living within them. Even though they are imperfect, they are under no condemnation (Romans 8:1\). Christ, who is “worthy of greater honor than Moses” (Hebrews 3:3\), has fulfilled the law (Matthew 5:17\). We are free. “For the law of the Spirit of life has set you free in Christ Jesus from the law of sin and death. For God has done what the law, weakened by the flesh, could not do. By sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh, in order that the righteous requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit” (Romans 8:2–4, ESV).
What is ministering to the Lord (Deuteronomy 10:8)?	Answer In ancient Israel, ministering to the Lord was the role God assigned exclusively to the [tribe of Levi](tribe-of-Levi.html): “At that time the Lord set apart the tribe of Levi to carry the ark of the covenant of the Lord to stand before the Lord to minister to him and to bless in his name, to this day” (Deuteronomy 10:8, ESV). The verb translated “to minister” in Deuteronomy 10:8 means “to serve, help, or aid” the Lord by doing various commanded religious practices, especially in the performance of rites and worship ceremonies. Thus, a minister is a person specially called by God to serve and perform his duties. Young Samuel was said to be “ministering to the Lord” when God called him to assist Eli, the priest in the tabernacle (1 Samuel 3:1\). The Levites’ duties of ministering to the Lord are explained in detail in Numbers 1:47–54; 3:5—4:49; 8:6–22; 18:1–7; and 1 Chronicles 23:13\. The Levites were set apart by God to perform the services and rituals of worship in the tabernacle and later in the temple—to dedicate the most holy things, make offerings, pronounce blessings in the Lord’s name, and carry the emblem of God’s holiness—the [ark of the covenant](ark-of-the-covenant.html). Levi was the only tribe God gave no portion in the inheritance of the Promised Land. Instead of property and material possessions, the Lord Himself was to be the inheritance and reward of the Levites (Deuteronomy 10:9\). They would be sustained through the tithes and offerings given to God from the Israelites (Numbers 18:20–24\). Through His close relationship with the Levites, God showed Israel and all future believers what He regards as the most valuable treasure—knowing the Lord intimately and finding one’s fulfillment in that relationship. King David testified that nothing in this world could compare with knowing God closely and possessing the person of God as his [portion](God-is-my-portion.html): “Whom have I in heaven but you? And earth has nothing I desire besides you. My flesh and my heart may fail, but God is the strength of my heart and my portion forever” (Psalm 73:25–26\). In New Testament times, the concept of ministering to the Lord was extended to all followers of Jesus Christ (1 Peter 2:9–10\). The apostle Paul was called to be a minister of Christ to the Gentiles (Romans 15:16\). Paul expressed tremendous zeal for this ministry: “Everything else is worthless when compared with the infinite value of knowing Christ Jesus my Lord. For his sake I have discarded everything else, counting it all as garbage, so that I could gain Christ and become one with him” (Philippians 3:8–9, NLT). Paul mentions others such as Timothy (1 Timothy 4:6\), Epaphras (Colossians 1:7\), and Tychicus (Colossians 4:7\) as special ministers and servants of the Lord. God equips His ministers with unique gifts to aid the whole body of believers in ministering to the Lord: “And he gave the apostles, the prophets, the evangelists, the shepherds and teachers, to equip the saints for the work of ministry, for building up the body of Christ” (Ephesians 4:11–12, ESV). Ministering to the Lord means humbly serving needs, whatever they may be (Matthew 25:35–44\). Jesus taught that we must become servants to be considered great in His kingdom (Mark 10:43–44\). Our example is Jesus Himself, who “came not to be served but to serve others and to give his life as a ransom for many” (Mark 10:45, NLT). In Jesus, every Christian receives the ministry of ambassador for Christ. We are “a [royal priesthood](royal-priesthood.html)” (1 Peter 2:9\). The Lord entrusts us with the “ministry of reconciliation” and the “message of reconciliation,” that through us He might reconcile the world to God (2 Corinthians 5:18–21\). In Christ, every believer also obtains the Lord Himself as an inheritance (Ephesians 1:11–14\). Knowing God intimately and walking in close fellowship with Him constitute the highest aim and most excellent reward of the believer’s life. As it was for the Levites of old, it remains for His ministers today. Whether we perform regular duties in the church, preach like the great apostle Paul, or quietly help in the background, we are all ministering to the Lord as “fragile clay jars containing this great treasure”—the life of Christ. We serve Him by letting His life be evident in our dying bodies so that others can see God’s glory and receive eternal life (2 Corinthians 4:7–18\).
What is the significance of Mesopotamia in the Bible?	Answer Mesopotamia generally refers to an ancient, fertile part of what is now known as the Middle East, an area mostly associated with land in modern\-day Iraq. Mesopotamia comprised part of what is now often called the Fertile Crescent and was home to many different civilizations through the millennia. It is believed that in Mesopotamia cities were first established and writing was developed, and for those reasons the area is now sometimes called the Cradle of Civilization. Mesopotamia derives its name from its approximate geographical boundaries, the Tigris and Euphrates rivers. The word Mesopotamia is a combination of two Greek words that literally mean “between the rivers.” Because of plentiful water supplies and great agricultural capacity, the region of Mesopotamia was home to several ancient empires, and it features often in the biblical story. Here are some important highlights: • The mention of the Tigris and Euphrates rivers in Genesis 2:14 suggests that the Garden of Eden was located somewhere in Mesopotamia. • [Abraham](life-Abraham.html), the patriarch of the Jewish people, was originally from Mesopotamia. His family lived near the major cities of Ur and Harran before moving to Canaan at God’s direction. • Rebekah, the wife of Isaac, was from Mesopotamia. • [Jacob](life-Jacob.html) escaped the wrath of his brother, Esau, by fleeing to Mesopotamia and living with his uncle Laban. • Cushan\-Rishathaim, an Aramean king who subjugated Israel in the [book of Judges](Book-of-Judges.html), was based in Mesopotamia (Judges 3:8–10\). • [Assyria](Assyria-in-the-Bible.html), an ancient empire that exerted considerable influence over Israel at many points in history, was located in Mesopotamia. The Assyrian Empire destroyed the northern kingdom of Israel in the 8th century BC, and the Assyrian king Sennacherib invaded the southern kingdom of Judah around 700 BC. • The [Babylonian Empire](Babylon-in-the-Bible.html) was also located in Mesopotamia. They subjugated and ultimately destroyed the nation of Judah around the sixth century BC. The Judeans were subsequently exiled into Babylon. • The prophet [Daniel](life-Daniel.html) and his three friends lived and worked in the Mesopotamian city of Babylon, the heart of the Babylonian Empire. • Later, in the sixth century, the [Persian Empire](Medo-Persian-empire.html) conquered most of Mesopotamia and permitted some of the Jews living there to return to Judah. • Mesopotamians were among those gathered in Jerusalem on the [day of Pentecost](day-Pentecost.html). They witnessed the apostles preaching with the gift of tongues by the power of the Holy Spirit (Acts 2:9\). • Stephen, during his testimony before the Sanhedrin, recalls that Mesopotamia was Abraham’s homeland (Acts 7:2\). In summary, Mesopotamia features in many significant biblical narratives. The Bible records stories about real people, living at a real time in history. God’s redemptive plan is not restricted to one geographical region but involves people from all over the world, including Mesopotamia. As the Scriptures testify, “The Lord has established his throne in heaven, and his kingdom rules over all” (Psalm 103:19\).
Did Job sin in anything he said?	Answer The main point of the [book of Job](Book-of-Job.html) is to challenge what is known as the retribution principle. This is the idea that God blesses those who are righteous and punishes those who are wicked in this life. If a person is blessed, that is proof that he is righteous. If a person suffers hardship, that is proof of sin in his life. As Eliphaz asks in Job 4:7, “Consider now: Who, being innocent, has ever perished? Where were the upright ever destroyed?” Most of the people in the book of Job labor under this assumption. This is why Job’s three friends all tell him that he should confess his sin so that God will relent. In Job 8:5–7 [Bildad](Bildad-the-Shuhite.html) tells Job, “But if you will seek God earnestly and plead with the Almighty, if you are pure and upright, even now he will rouse himself on your behalf and restore you to your prosperous state. Your beginnings will seem humble, so prosperous will your future be.” Similarly, in Job 11:13–19, [Zophar](Zophar-the-Naamathite.html) says, “Yet if you devote your heart to him and stretch out your hands to him, if you put away the sin that is in your hand and allow no evil to dwell in your tent, then, free of fault, you will lift up your face; you will stand firm and without fear. You will surely forget your trouble, recalling it only as waters gone by. Life will be brighter than noonday, and darkness will become like morning. You will be secure, because there is hope; you will look about you and take your rest in safety. You will lie down, with no one to make you afraid, and many will court your favor.” Job, on the other hand, knows that he has not sinned, so he maintains his innocence before his friends. This is not to say that Job thinks he is perfect or sinless, but he counters the assumption that he must have committed some horrible sin (which he has successfully hidden) to warrant such a response from God. As described in the first verse of chapter 1, Job was “blameless and upright; he feared God and shunned evil.” There is a difference between being sinless, which no one is, and being a person of integrity who genuinely wants to please God. Interestingly, Job does not question the retribution principle but continues to affirm it. He thinks he understands the way things are supposed to work, and he cannot understand why God is doing this to him. First, he is plunged into despair and laments that he was ever born (Job 3\). Then he begins to doubt God’s justice and wisdom. It seems to him that God is not “playing by the rules.” Job’s friends see this as an attack upon the character of God: In Job 8:2–3 Bildad asks, “How long will you say such things? Your words are a blustering wind. Does God pervert justice? Does the Almighty pervert what is right?” In chapter 23 Job says that, if he could only present his case to God, he could prove his innocence. Back and forth the argument goes between Job and his friends. They say God is just so this travail could not happen to a righteous man. Job says he is righteous, and he just can’t figure out how this could happen to him. His world has been completely turned upside down. Yet no one questions the retribution principle or suggests that God is not bound by those “rules.” In Job 27, Job affirms the retribution principle again and states that God has denied him justice (verse 2\). He is doubting and in despair, yet he never curses God (as his wife suggests he should in Job 2:9\). He never turns his back on God. He simply thinks that there must be some mistake and, if he could present his case before God, things could be straightened out. But, alas, God seems nowhere to be found (see Job 23\). Then [Elihu](Elihu-Job.html), a fourth friend, speaks. He does not offer a solution but rebukes the three friends for accusing Job of wrongdoing even though they have no evidence of it. He also rebukes Job for accusing God of being unfair. Finally, God speaks to Job. Instead of giving Job an explanation, He essentially says that Job has no idea about how God governs the world. In Job 38:2–4 God asks Job, “Who is this that obscures my plans with words without knowledge? Brace yourself like a man; I will question you, and you shall answer me. Where were you when I laid the earth’s foundation? Tell me, if you understand.” This line of questioning continues through chapter 41\. In Job 42:1–6, Job admits that he really does not know all the ways of God: “Then Job replied to the Lord: ‘I know that you can do all things; no purpose of yours can be thwarted. ‘You asked, “Who is this that obscures my plans without knowledge?” ‘Surely I spoke of things I did not understand, things too wonderful for me to know. ‘You said, “Listen now, and I will speak; I will question you, and you shall answer me.” ‘My ears had heard of you but now my eyes have seen you. Therefore I despise myself and repent in dust and ashes.’” Job certainly has come to believe that he has sinned in his response to God. In Job 1, after the initial hardships that Job endured, the closing verse states, “In all this, Job did not sin by charging God with wrongdoing.” This is not the verdict on Job for everything he says in the whole book, but a specific statement about his initial response. Later on, Job doubted and questioned God. Some might see this as sin. Others might see what Job did as something like the laments in the Psalms. However, God does not reprimand Job (other than the questioning in chapters 38—41\). God does reprimand Job’s three friends “because you have not spoken truth about me as my servant Job has” (Job 42:7\). The truth that Job spoke is probably in Job 42:1–6 where Job admitted that God’s ways are beyond his understanding. The three friends think they understand God perfectly! God then directs Job to offer sacrifices on behalf of his friends and to pray for them, saying He will forgive them. This is a vindication of Job’s righteousness (Job 42:8–9\). In the end, God does not explain pain and suffering but simply affirms that He cannot be “boxed in” to a set of rules. Sometimes the righteous do suffer, and sometimes the wicked do prosper in this life. Ultimately, this conundrum is not resolved until the next life when God judges everyone according to truth (Romans 2:16\). But the “retribution thinking” that Job and his friends had still persists in our day, especially in the [prosperity gospel](prosperity-gospel.html) teaching.
What does it mean that “even in laughter the heart may ache” (Proverbs 14:13)?	Answer Silent film star Charlie Chaplin is credited with saying, “To truly laugh, you must be able to take your pain and play with it.” It’s no secret that many comedians struggle with tragedy in their private lives, and many admit to being depressed. These realities reflect Solomon’s observation that “even in laughter the heart may ache, and rejoicing may end in grief” (Proverbs 14:13\). At first glance, this proverb seems pessimistic in nature, taking on even greater glumness in the New Living Translation: “Laughter can conceal a heavy heart, but when the laughter ends, the grief remains.” But negativity was not Solomon’s intent. The proverb communicates the idea that there is joy in this world, but it is partial; it is always tinged with sadness. Earthly happiness is temporary and, ultimately, unfulfilling. “Even in laughter, the heart may ache” seems to echo Solomon’s reflection in Ecclesiastes 2:1–2: “I said to myself, ‘Come now, I will test you with pleasure to find out what is good.’ But that also proved to be meaningless. ‘Laughter,’ I said, ‘is madness. And what does pleasure accomplish?’” Mirth and merriment are insubstantial and cannot be sustained. Ecclesiastes 3:4 says that there is “a time to cry and a time to laugh. A time to grieve and a time to dance” (NLT). Life is filled with emotional seasons, some high and some low, some filled with laughter and joy, others with crying and grief. These seasons often overlap with [laughter and heartache](joy-trials.html) intermingling. The wise follower of God will not be surprised by life’s emotional fluctuations or lose hope in the midst of them. Instead, he will accept that they are natural and prepare for them. “Even in laughter the heart may ache” resonates with the wisdom presented in Ecclesiastes 7:2–4: “It is better to go to a funeral than a celebration. Why? Because death is the end of life’s journey, and the living should always take that to heart. Sorrow beats foolish laughter; embracing sadness somehow gladdens our hearts. A wise heart is well acquainted with grief, but a foolish heart seeks only pleasure’s company” (VOICE). A wise person lives with the awareness of his [mortality](biblical-mortality.html) and ultimate end. Going to funerals and experiencing loss and grief remind us that we all will die one day (Job 30:23; Hebrews 9:27\). God gives us this one life on earth as our only opportunity to know Him and receive the gift of His salvation. If we spend our days laughing and only having fun, we will be ill\-prepared to face death. We should live every day preparing for our final destiny. [Grief](Bible-grief.html) and heartache serve a good purpose—they remind us to put our hope and faith in God: “Show me, Lord, my life’s end and the number of my days; let me know how fleeting my life is. You have made my days a mere handbreadth; the span of my years is as nothing before you. Everyone is but a breath, even those who seem secure. Surely everyone goes around like a mere phantom; in vain they rush about, heaping up wealth without knowing whose it will finally be. But now, Lord, what do I look for? My hope is in you” (Psalm 39:4–7\). Heartache is part of the human experience. When we [take up our cross](take-up-your-cross.html) and follow Him, we find that the Christian life includes mourning and laughter, losing and gaining, living and dying (Matthew 16:24–28; Luke 9:23–27\). Seasons of heartbreak are painful, but they give us the chance to see the wretchedness of our sin and the depth of our spiritual deprivation. For this reason, Jesus said, “Blessed are those who mourn, for they will be comforted” (Matthew 5:4\). Only individuals who experience heartache over their sinful condition can receive God’s grace and forgiveness like a river of joy poured out upon them. Only then can one say, like the psalmist, “You have turned my mourning into joyful dancing. You have taken away my clothes of mourning and clothed me with joy” (Psalm 30:11, NLT). Deep within every person is a fundamental heartache over humanity’s fallen condition and an inherent longing for restoration to our true home with God (1 Chronicles 29:15; Ecclesiastes 3:11; Psalm 42:2; 119:19–20; Hebrews 11:13, 1 Peter 2:11\). In the economy of the heavenly kingdom, those who grieve with heavy hearts are ultimately blessed because they are destined to laugh and celebrate at the marriage supper of Lamb (Revelation 19:7–10\). They have had their hearts broken by their sin but will receive God’s comfort and live with joy forever in the Lord’s presence. “Even in laughter, the heart may ache, and rejoicing may end in grief” is Solomon’s reminder to keep our hope anchored in God, even throughout the fiercest storms of life. We can trust that the Lord has an appointed time and purpose for every moment of laughter and heartache that we experience, and He is ultimately in control of them all (Ecclesiastes 3:1–22\). And we have the promise of true, lasting joy one day: “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” (Psalm 16:11\).
What is the significance of Kedar in the Bible?	Answer Kedar is the name of [Ishmael’s](Ishmael-in-the-Bible.html) second son (Genesis 25:13, 1 Chronicles 1:29\). The other instances of Kedar in the Bible refer to the Arabian descendants of Kedar and/or the territory where they settled. A few details about Kedar are mentioned: • Apparently, Kedar was known for dark\-colored tents: “Dark am I, yet lovely, daughters of Jerusalem, dark like the tents of Kedar, like the tent curtains of Solomon” (Song of Songs 1:5\). Since the people of Kedar were known for their tents, we can assume that they were also nomadic. • God uses Kedar as an example for Israel. Israel had exchanged God for a false god. No other country had ever changed her gods. Kedar had remained faithful to her false gods, but Israel had been unfaithful to the true God (Jeremiah 2:10\). • Kedar was a trading partner of Tyre (Ezekiel 27:21\). Since this passage is in the lament over the fall of Tyre, it would appear that Kedar was a significant trading partner. In several passages of Scripture, Kedar is the recipient of divine judgment: • Isaiah 21:16–17: “This is what the Lord says to me: ‘Within one year, as a servant bound by contract would count it, all the splendor of Kedar will come to an end. The survivors of the archers, the warriors of Kedar will be few.’ The Lord, the God of Israel, has spoken.” • Jeremiah 49:28: “Concerning Kedar and the kingdoms of Hazor, which Nebuchadnezzar king of Babylon attacked: This is what the Lord says: ‘Arise, and attack Kedar and destroy the people of the East.’” • Isaiah 60:7: “All Kedar’s flocks will be gathered to you, the rams of Nebaioth will serve you; they will be accepted as offerings on my altar, and I will adorn my glorious temple.” In other words, the flocks that Kedar owns will one day belong to Israel. • The faithful Israelite would view the territory of Kedar as a place of banishment from the Lord: “Woe to me that I dwell in Meshek, that I live among the tents of Kedar!” (Psalm 120:5\). Isaiah 42:11 looks forward to a future day when those in such areas as Kedar will join in praise to God. Regardless of their history, people of every tribe, tongue, people, and nation will be included in the Body of Christ (Revelation 4:9–10\).
What is the history and significance of the church at Colossae?	Answer The church of Colossae features prominently in the New Testament as the recipient of two Pauline epistles, though its history and significance after the first century is unclear. The church was probably founded in the city of Colossae sometime in the middle of the first century AD while Paul was in Ephesus (Acts 19:10\). It is debatable whether Paul himself went to Colossae before writing to the church there, though the evidence seems to indicate that he did not (Colossians 1:7; 1:9; 2:1\). The church was presumably established through the preaching of [Epaphras](Epaphras-in-the-Bible.html), one of Paul’s friends and coworkers (Colossians 1:7; 4:12–13\). Paul wrote his [letter to the Colossians](Book-of-Colossians.html) probably sometime around AD 60\. He was encouraged by reports of their faith and love and wanted them to continue in their dedication to God and one another. He warned them against false doctrines and reiterated key truths about Christ and the church. As a city, Colossae was noted for its broad acceptance of diverse beliefs and the prevalence of [syncretism](syncretism-religious.html), making Paul’s admonishment against false teachings and harmful religious practices highly relevant. The [letter of Philemon](Book-of-Philemon.html) is also addressed to a church in Colossae and may have been delivered at the same time as Colossians. Paul urges his friend Philemon, apparently a prominent member in the Christian community at Colossae, to forgive his runaway slave Onesimus and “welcome him as you would welcome me” (Philemon 1:17\). The pseudepigraphal [Apostolic Constitutions](Apostolic-Constitutions.html), written centuries after the apostles died, asserts that Philemon later became the bishop of Colossae. This claim is impossible to verify or disprove with the historical data currently available. The church of Colossae continued for several centuries in one form or another. How long it continued, and what significance it maintained, is a debated topic. Theodoret, a Christian theologian in the fifth century, claimed that Philemon’s house remained at Colossae and could still be viewed (Colossae in Space and Time: Linking to an Ancient City, Cadwallader, A., and Trainor, M., ed., Vandenhoeck \& Ruprecht, 2011, p. 303\). Epiphanius, the bishop of Colossae, was recorded present at the [Council of Chalcedon](council-of-Chalcedon.html), while Kosmas, a later bishop, apparently participated in the Quinisext Council. The city of Colossae was an important economic hub for much of its history, renowned for its textile production. It was located in the region of Phrygia, which is now a section of modern\-day Turkey. Scholars throughout history have generally agreed that the city had declined sharply by Paul’s time, retaining only a shadow of its former glory. It was ravaged by an earthquake around AD 60 and eventually faded from prominence, with most of its population slowly drifting into more favorable locations nearby. This view has recently been challenged by several scholars who contend that Colossae retained more importance than has traditionally been acknowledged, even into the [Byzantine era](Byzantine-Period.html). Due to the lack of archaeological excavation at the site of Colossae, this remains an ongoing debate. Some sources treat the city of Chonai as a continuation of Colossae, while others regard them separately. While some historical questions remain, the reality and vibrancy of the early church in Colossae are certain. The believers’ faith and love were founded upon the “hope stored up for \[them] in heaven” and “the true message of the gospel” (Colossians 1:5\). By the grace of God, we have this same hope today, and, like the faithful Colossians millennia ago, it should motivate us to love Him and love others more every day.
How does God make me to know the measure of my days (Psalm 39:4)?	Answer Psalm 39:4 says, “O Lord, make me know my end and what is the measure of my days; let me know how fleeting I am!” (ESV). In this verse, David pleads with God to help him understand the brevity of his life. The verses that follow also highlight the futile nature of human life in light of God’s eternal, timeless nature (see also Psalm 90:4\). God helps us to know the measure of our days by regularly reminding us of our temporary place in this world. In Job 7:7, we are told that our lives are “but a breath.” Psalm 102:3 says that our days “vanish like smoke.” And in the New Testament, James 4:14 says, “You are a mist that appears for a little while and then vanishes.” Because our lives don’t last long, much like breath, smoke, and [mist](life-is-a-vapor.html), God wants to teach us how to measure our days so that we might acknowledge our forever need for Him. We would be nothing without God, who is eternal and all\-powerful. Another way God makes us know the number of our days is by reminding us of how our sinful actions lead to death. Romans 3:23 says that all have sinned and fall short of God’s glory. Romans 6:23 says that “the wages of sin is death.” But 2 Peter 3:9 teaches us that God doesn’t want anyone to perish. Instead, He wants all people to turn to Him in repentance and seek out His grace. By teaching us to know the measure of our days, then, God is showing us His desire for us to repent of our sins before our lives are over. In other words, God wants us to save us from the judgment of the second death while there is still time (see Revelation 20:14–15\). Knowing, therefore, that we’ve all sinned and will die at some point in the future, we should pray like David in Psalm 39:4 and ask God to show us the number or extent of our days—that is, that we would be reminded that our days are numbered. We should humbly place ourselves before God and acknowledge our need for His eternal grace. Moses says this in Psalm 90:12 when he asks God to teach him to [measure his days](teach-us-to-number-our-days.html) so that he may gain a heart of wisdom. The purpose of knowing the measure of our days is that we might live righteously toward God. Our lives will come to an end, and we should make the most of each day we’re given. We should strive to fulfill the two most important commandments in the Bible: loving God and loving others (Mark 12:29–31\). Our lives on this earth are short, and we shouldn’t waste our limited time in selfish living and sin. Rather, we should use our time to honor God with our lives by living according to His Word. Ecclesiastes 12:13–14 summarizes our responsibility: ”Here is the conclusion of the matter: Fear God and keep his commandments, for this is the duty of all mankind. For God will bring every deed into judgment, including every hidden thing, whether it is good or evil.” God makes us to know the measure of our days by showing us the finitude of our lives and by reminding us of how our sinful actions ultimately lead to death.
Can a woman attend church during her menstrual cycle (Leviticus 15)?	Answer Yes, a woman can attend church while she is on her menstrual cycle. Associating a woman’s period with [ceremonial uncleanness](ceremonially-unclean.html) is an Old Testament concept (Leviticus 15\). It was a regulation intended for the nation of Israel as part of the Old Covenant. Believers today are under the New Covenant (Hebrews 8:13\). The part of the Mosaic Law that pertains to a woman’s menstrual cycle is Leviticus 15:19–23, which says, “When a woman has her regular flow of blood, the impurity of her monthly period will last seven days, and anyone who touches her will be unclean till evening. Anything she lies on during her period will be unclean, and anything she sits on will be unclean. Anyone who touches her bed will be unclean; they must wash their clothes and bathe with water, and they will be unclean till evening. Anyone who touches anything she sits on will be unclean; they must wash their clothes and bathe with water, and they will be unclean till evening. Whether it is the bed or anything she was sitting on, when anyone touches it, they will be unclean till evening.” The same chapter in Leviticus also designates other conditions as “unclean”: a man who has an emission of semen and a man or a woman who has an unusual bodily discharge. It’s good to remember that being “clean” or “unclean” was a ceremonial designation governing the rituals of worship. None of the laws concerning [bodily discharges](bodily-discharge.html) concerned morality, and being “unclean” did not brand one a sinner. These regulations about ceremonial cleanliness sound strange to modern society. But when we understand them as related to the larger narrative of Scripture, they begin to make more sense. Consider how many of the things that made a person unclean are linked directly to life and death. Skin diseases, mold that could ruin fabrics (Leviticus 14\), and unusual bodily discharges are all reminders of the reality of death brought by the fall of mankind. Similarly, both semen and blood are representative of life. For life to be leaving the body is a reminder of the reality of death. For there to be death or decay in the temple—the representation of God’s presence and ultimately an image of His coming final redemption and restoration—would distort the image. It is not that God or the Israelites are squeamish or cruel. Rather, God is intentional about upholding both His holiness and our understanding of true life in Him. Certain images and reminders of the fall were deemed unclean so that the image of God’s completeness could remain. Also, we should recognize that to be ceremonially unclean was not wrong. In many cases, as with menstruation or emission of semen, it was simply unavoidable. God gave specific instructions for becoming clean, most often involving cleansing with water. Cleansing and restoration through water is another theme in the Torah. Consider the flood of Noah’s day, Moses’ rescue from the Nile, and the people of Israel coming through the Red Sea. When a person who was unclean was cleansed with water, the act pointed to the redemptive work of God. This continual cycle of being unclean and clean would highlight to the people of Israel the devastation of the fall and the amazing grace of God’s rescue. They would constantly be aware of the realities of death and the ways a fallen world disrupts relationship with a holy God. They would also be aware of God’s provision and rescue. When some people today, using Leviticus 15, say that a woman cannot attend church during her menstrual cycle because, even if she has not sinned, she is “unclean” before the Lord, they miss the point of the laws for Israel. Perhaps more importantly, they miss the reality that Jesus has fulfilled the Law (Matthew 5:17\). He has instituted a New Covenant (Luke 22:20; Hebrews 8—10\). In the temple, a veil separated the innermost place where God’s presence symbolically dwelled. When Jesus died, the [veil was torn](temple-veil-torn.html), representing direct access to God through the person and work of Jesus Christ (Matthew 27:51\). This event is referenced in Hebrews 10:19–22: “Therefore, brothers and sisters, since we have confidence to enter the Most Holy Place by the blood of Jesus, by a new and living way opened for us through the curtain, that is, his body, and since we have a great priest over the house of God, let us draw near to God with a sincere heart and with the full assurance that faith brings, having our hearts sprinkled to cleanse us from a guilty conscience and having our bodies washed with pure water.” We need not be ceremonially clean by Old Testament standards in order to approach God. Believers have been cleansed by the blood of Jesus, and they can come before God with confidence. Interestingly, the same passage goes on to encourage believers to continue meeting together (Hebrews 10:23–25\). To exclude a woman from church while on her period completely misses these realities. Consider also that all who have put their trust in Jesus Christ have received the indwelling Holy Spirit. God’s presence is no longer symbolically in a physical temple. He resides in us! Believers together are symbolically referred to as becoming a temple of God (Ephesians 2:19–22; 1 Corinthians 3:16–17\), as are individual believers (1 Corinthians 6:19–20\). This is an ongoing reality, not an image linked to a physical building. Clearly, bodily functions, including menstruation, will not change the reality that God dwells in and with His people. To summarize, it is not a sin for a woman to go to church while on her menstrual cycle, and a born\-again daughter of God should never consider herself “unclean.” Ceremonial cleanness is no longer a consideration (Acts 10\). Much more importantly, she has been made clean by the Word that Christ has spoken (John 15:3\). She is purified “from all unrighteousness” when she confesses her sins to the Lord (1 John 1:9\). Speaking to believers, Paul wrote, “You were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God” (1 Corinthians 6:11\). We take comfort in that God “saved us through the washing of rebirth and renewal by the Holy Spirit, whom he poured out on us generously through Jesus Christ our Savior” (Titus 3:5b–6\). No [Old Covenant](old-covenant-vs-new-covenant.html) regulation of ceremonial uncleanness should keep a menstruating woman from participation in corporate worship with God’s people.
What does it mean that we are hidden with Christ in God (Colossians 3:3)?	Answer The [Christian life](Christian-life.html) is defined by the believer’s identification with Jesus Christ. It is not enough to know that Jesus died for us; we must also understand that we died with Him. Because we died and were raised with Him, the power of sin over us is broken. “For you died, and your life is now hidden with Christ in God,” explains the apostle Paul in Colossians 3:3\. We are “hidden with Christ in God” through the work of the Holy Spirit, who [baptizes all believers](Spirit-baptism.html) into one body—the Body of Christ (1 Corinthians 12:12–13\). At salvation, we essentially step into Christ. Our history becomes one with Christ’s history; therefore, we have died with Christ to sin. This truth is the basis for Paul’s teaching in Romans 6\. Believers are hidden with Christ in His death, or, as Paul writes, “buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life. For if we have been united with him in a death like his, we will certainly also be united with him in a resurrection like his. For we know that our old self was crucified with him so that the body ruled by sin might be done away with, that we should no longer be slaves to sin—because anyone who has died has been set free from sin” (Romans 6:4–7\). When we followed Christ in baptism, we showed that our previous way of life was put to death, buried out of sight—hidden with Christ in God. At the moment we were saved, sin lost its dominion over us (see Romans 6:9, 14\). We are no longer obligated to submit to the control of our old [sin nature](sin-nature.html). Now, we are both dead and alive all at once—dead to sin and alive to Christ. We are free to live a brand\-new life in Christ (Galatians 5:1, 13; John 8:32\). The Christian life is Christ’s life. Real life for the believer is not about Jesus Christ; it is Jesus Christ (Colossians 3:4\). He imparts God’s resurrection life to us. Jesus said, “I am the [resurrection and the life](resurrection-and-life.html). The one who believes in me will live, even though they die; and whoever lives by believing in me will never die” (John 11:25–26\). Jesus is the source and center around which our Christian lives are oriented. Being hidden with Christ in God means our previous history—the old life—is over and done, and the new life with an entirely different and glorious future has begun. Paul said, “My old self has been [crucified with Christ](crucified-with-Christ.html). It is no longer I who live, but Christ lives in me. So I live in this earthly body by trusting in the Son of God, who loved me and gave himself for me” (Galatians 2:20, NLT). Our new future involves sharing in Christ’s glory (Colossians 3:4; Philippians 3:21; 1 John 3:2\). When God the Father looks at us, He no longer sees the old sinful self. The old you is now hidden with Christ in God. The Father ceases to count your sins against you because of your identification with the death and resurrection of His Son. In the eyes of God, you are changed into a new creation in Christ’s image and likeness (2 Corinthians 5:17\), yet at the same time still being transformed (2 Corinthians 3:18; Ephesians 4:22–24; 1 Corinthians 15:42–49\). Believers immediately experience life in Christ but will fully experience its reality at His future unveiling (1 Corinthians 13:12; 1 John 3:2\). There is a balance between what has already happened and what is yet to come. This truth is proven in Paul’s exhortation: “So put to death the sinful, earthly things lurking within you. Have nothing to do with sexual immorality, impurity, lust, and evil desires. Don’t be greedy, for a greedy person is an idolater, worshiping the things of this world. . . . You used to do these things when your life was still part of this world. But now is the time to get rid of anger, rage, malicious behavior, slander, and dirty language. Don’t lie to each other, for you have stripped off your old sinful nature and all its wicked deeds. Put on your new nature, and be renewed as you learn to know your Creator and become like him. In this new life, it doesn’t matter if you are a Jew or a Gentile, circumcised or uncircumcised, barbaric, uncivilized, slave, or free. Christ is all that matters, and he lives in all of us” (Colossians 3:5–11, NLT). The idea of being “hidden” with Christ in God also relates to the believer’s [eternal security](eternal-security.html). Scripture often portrays God’s people as securely hidden in the “shelter of His presence,” concealed under “the cover of His tent” or “in His quiver” (Psalm 27:5–6; 31:19–20; Isaiah 49:2\). The spiritual life of a believer in God’s kingdom is, in a very real sense, a secret life (Matthew 13:11; Mark 4:11; Ephesians 1:9–10; 3:9; 1 Corinthians 2:7\). Until we die (or until the Lord comes again in glory), the fullness of our inner life in Christ is hidden from the world’s view and sometimes even from us (1 Corinthians 15:51–53\). But in the future God’s righteous redeemed will “shine like the sun in the kingdom of their Father” (Matthew 13:43\). Then, on that glorious, long\-awaited day, those hidden with Christ in God will be given “the crown of righteousness, which the Lord, the righteous Judge, will award” to “to all who have longed for his appearing” (2 Timothy 4:8\).

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