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What did Jesus mean when He said that he who loves his life will lose it (John 12:25)?	Answer As Jesus prepared for His death, He taught His disciples one of the greatest kingdom paradoxes. Using His own life as an example, Jesus told them, “The hour has come for the [Son of Man](Jesus-Son-of-Man.html) to be glorified. Truly I tell you, unless a grain of wheat falls to the ground and dies, it remains by itself. But if it dies, it produces much fruit. The one who loves his life will lose it, and the one who hates his life in this world will keep it for eternal life” (John 12:23–25, CSB). Jesus compared His death to a grain of wheat falling into the soil and perishing. Only after a kernel dies in the ground can new life sprout from it. Jesus knew that obedience to His Father’s call would cost Him everything. He would soon die on a cross. Yet He also understood that His death would “produce much fruit” by making it possible for multitudes of believers to be born again and receive eternal life (John 11:25–26; 1 John 5:11–12; Romans 5:21; Hebrews 5:9; 9:12\). Then the Lord passed this principle to His disciples: “He who loves his life will lose it.” We cannot “love” our lives and still expect to follow Christ. We cannot serve both God and mammon (Matthew 6:24\). If we spend our lives grasping for the things of this world, we will ultimately lose it all. After pursuing all this world has to offer, in the end we will discover that “everything was meaningless, a chasing after the wind; nothing was gained under the sun” (Ecclesiastes 2:11\). A related principle is this: “The one who hates his life in this world will keep it for eternal life.” If we follow Jesus Christ as our role model, we will not love our earthly lives or place greater value on the temporal world than we give to our pursuit of heaven. We will “seek the Kingdom of God above all else” (Matthew 6:33, NLT). Like the apostle Paul, we will say of this mortal existence, “Whatever were gains to me I now consider loss for the sake of Christ. What is more, I consider everything a loss because of the surpassing worth of knowing Christ Jesus my Lord, for whose sake I have lost all things. I consider them garbage, that I may gain Christ” (Philippians 3:7–8\). The believer willing to lose his life has set his course on a heavenly treasure hunt. Long before the hour of His death, Jesus urged His disciples not to spend their lives pursuing money or acquiring possessions: “Don’t store up treasures here on earth, where moths eat them and rust destroys them, and where thieves break in and steal. Store your treasures in heaven, where moths and rust cannot destroy, and thieves do not break in and steal. Wherever your treasure is, there the desires of your heart will also be” (Matthew 6:19–21, NLT). Matthew shared an expanded version of Christ’s teaching, explaining that “loving our lives” means hanging on to our own selfish, stubborn ways: “If any of you wants to be my follower, you must give up your own way, take up your cross, and follow me. If you try to hang on to your life, you will lose it. But if you give up your life for my sake, you will save it. And what do you benefit if you gain the whole world but lose your own soul? Is anything worth more than your soul?” (Matthew 16:24–26, NLT; see also Luke 9:24–25\). We can’t be true followers of Christ if we attempt to serve Him on our own terms. “Hating our lives” means giving up our own way, setting aside our self\-centered existence, and abandoning ourselves to serve the Lord and others. Jesus said, “For I have come down from heaven to do the will of God who sent me, not to do my own will” (John 6:38, NLT, see also John 5:30\). To deny ourselves and take up our cross is what the Christian life is about. Paul gave us a vivid picture of the attitude we are to have: “Though \[Christ Jesus] 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. Therefore, God elevated him to the place of highest honor and gave him the name above all other names, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue declare that Jesus Christ is Lord, to the glory of God the Father” (Philippians 2:6–11, NLT). Jesus humbled and [emptied Himself](kenosis.html) to the point of total devotion and a horrible death but, in doing so, was raised to the highest place of honor. He who loves his life applies to anyone who shrinks back from sacrifice for the cause of Christ. Such a person is concerned with self\-preservation. He is careful to maintain security, seeks his own well\-being, and would rather deny Christ than face trouble. This one is warned that he will lose the very thing he loves and is most desirous to keep: his own life will be forfeit. The one who hates his life in this world applies to anyone who is willing to give up absolutely everything in this world, including life itself, for the sake of Jesus Christ. Such a person dedicates himself exclusively to God and His kingdom because he knows that the reward is priceless, beyond all earthly value. He understands that “we must go through many hardships to enter the kingdom of God” (Acts 14:22\). This one has the promise of eternal life.
Does the Bible tell us, “Don’t waste your life”?	Answer Although the precise command “Do not waste your life” is found nowhere in the Bible, the concept of not wasting our lives is found from cover to cover. It’s important to understand how God defines a [successful life](success-Bible.html). Our concept of not wasting our lives may differ from God’s idea of a life well lived. The rich man in [Jesus’ parable](parable-rich-fool.html) did not think he was wasting his life by storing up things for himself, but at the end of his life, God called him a fool (Luke 12:16–21\). A clear directive from God about a life well lived is found in Deuteronomy 6:5\. Here Moses declares what God wants from His people: “Love the Lord your God with all your heart and with all your soul and with all your strength.” In Micah 6:8, we find these words: “He has shown you, O man, what is good. And what does the Lord require of you? To act justly and to love mercy and to walk humbly with your God.” When asked which is the [most important commandment](greatest-commandment.html), our Savior says this in Mark 12:29–31: “The most important one . . . is this: ‘Hear O Israel, the Lord our God is one. Love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength.’ The second is this: ‘Love your neighbor as yourself.’ There is no commandment greater than these.” Thus, if we would not waste our lives, then our driving desire will be to love God with every aspect of our being. Emanating from this love for God is an unselfish love for others as well. We have a responsibility to “fear God and keep his commandments” (Ecclesiastes 12:13\) and to honor and glory God in all we do (1 Corinthians 6:20; 10:31\). A life of disobedience and selfishness is a wasted life. Jesus asked this sobering question: “What good is it for someone to gain the whole world, and yet lose or forfeit their very self?” (Luke 9:25\). Someone may experience great success in this world and have fame, riches, influence, achievements, and awards to spare. But that success, if not pursued for the glory of God and motivated by love for God and others, will be part of a wasted life. A faithful person who quietly works a menial job out of love for God may be, in God’s eyes, more successful than a well\-known and more talented person. If we don’t want to waste our lives, then we will pursue God’s will and complete our tasks out of deep love and thankfulness to God and a desire to bless and love others. Charles Dickens, in his classic novella A Christmas Carol, pictures Joseph Marley as a man who had tragically wasted his life. Marley appears early in the story as a ghost bound by a ponderous steel chain and doomed to walk in misery forever. The ghost rues his fate but knows it is too late to change it: “No space of regret can make amends for one life’s opportunity misused!” he cries. When reminded of his past skill in business and finance, Marley wrings his hands and says, “Business! . . . Mankind was my business. The common welfare was my business; charity, mercy, forbearance, and benevolence, were, all, my business. The dealings of my trade were but a drop of water in the comprehensive ocean of my business!” (from Stave One). Marley’s warning to Ebenezer Scrooge is part of what causes Scrooge to reevaluate his priorities and stop wasting his life on selfish pursuits and the vain amassing of wealth. In order to not waste our lives, we must know and follow Christ. We must come to Christ in faith, believing in the work that He accomplished on our behalf in His death and resurrection. Without faith it is impossible to please God (Hebrews 11:6\), and a life that does not please God is wasted. We must come to grips with the counterintuitive truth that “whoever tries to keep their life will lose it, and whoever loses their life will preserve it” (Luke 17:33\). A life given wholly to Christ is never wasted. As we live for the glory of God and strive to love Him and others, we know that one day we will hear Him say, “Well done, good and faithful servant!” (Matthew 25:21\).
Why is it good and pleasant for God’s people to be united (Psalm 133:1)?	Answer In Psalm 133, King David praises the beautiful gift and sacred duty of [unity](Bible-unity.html) among God’s people: “How good and pleasant it is when God’s people live together in unity!” (verse 1\). As one of the pilgrimage psalms or [songs of ascent](Songs-of-Ascent.html) (Psalms 120—134\), Psalm 133 was aptly incorporated into the annual religious festivals in which all the families of Israel joined in Jerusalem to worship the Lord. The word translated “good” in the original Hebrew means “excellent, choice, select, having desirable qualities, agreeable to the senses.” The word for “pleasant” further suggests “sweetness,” a quality that affords pleasure and delight. It is good and pleasant for God’s people to live together in unity because our harmonious and loving interactions please the Lord. Jesus prayed for us to be united as one, just as He and the Father are one (John 17:11, 21–22\). If we live in unity, we reflect the integral, triune relationship among God the Father, the Son, and the Holy Spirit. Likewise, unity brings fulfillment and happiness to those who experience it (Ephesians 4:1–13; Colossians 3:14\). Our accord brings glory to God (Romans 15:5–6\). David compared unity to “precious oil poured on the head, running down on the beard, running down on Aaron’s beard, down on the collar of his robe” (Psalm 133:2\). This association with the consecration and anointing of [Aaron](life-Aaron.html) relates to the blessing of God’s presence, which enables His people to dwell together in harmony (see Exodus 29:1–46; 30:22–38; Leviticus 8:12\). As high priest over all the tribes of Israel, Aaron entered the [Most Holy Place](Most-Holy-Place.html) of the tabernacle each year as a representative, offering sacrifices of atonement for the sins of all the people. His priestly ministry provided spiritual unification for the entire nation. Just as the oil ran down Aaron’s head and beard and onto his robes, love and harmony among Christian brothers and sisters flows down and out and spreads blessings to the entire body of Christ. The pleasant fragrance of unity also causes believers to become appealing witnesses of Christ’s love to the unbelieving world (John 13:35; 17:11, 20–23\). Unity among God’s people is life\-producing. David likens unity to the dew of Hermon “falling on Mount Zion. For there the Lord bestows his blessing, even life forevermore” (Psalm 133:3\). The northern slopes of [Mount Hermon](mount-Hermon.html) are known for producing copious amounts of refreshing, life\-giving dew. God causes the fresh, nourishing, revitalizing blessing of harmony to rest on His people, like cool mist falling on the mountains of Zion. As is true of all good gifts, brotherly unity comes from God above (James 1:17\). It is good and pleasant for God’s people to be united because together we possess great strength to stand against and overcome our enemy, the devil (1 Peter 5:9\). Our unity allows us to support one another in the spiritual battle (Galatians 6:1\). God designed His church to operate as a cohesive body and to use our gifts to complement and build one another up (1 Corinthians 12:14–27\). When we pursue unity, we no longer live according to our old, self\-serving desires but instead follow the apostle Paul’s recommendation: “Therefore I, a prisoner for serving the Lord, beg you to lead a life worthy of your calling, for you have been called by God. Always be humble and gentle. Be patient with each other, making allowance for each other’s faults because of your love. Make every effort to keep yourselves united in the Spirit, binding yourselves together with peace. For there is one body and one Spirit, just as you have been called to one glorious hope for the future” (Ephesians 4:1–4, NLT). It is good and pleasant for God’s people to be united because unity helps us remain humble, “[bear one another’s burdens](bear-one-anothers-burdens.html), and so fulfill the law of Christ” (Galatians 6:2, ESV). When we sacrifice our desires for the benefit of others, we cultivate the kind of unity Paul advocated for: “Then make me truly happy by agreeing wholeheartedly with each other, loving one another, and working together with one mind and purpose. Don’t be selfish; don’t try to impress others. Be humble, thinking of others as better than yourselves” (Philippians 2:2–3, NLT). Unity is both the great blessing of God and the great call of God on our lives. Ultimately, God’s purpose—“the mystery of his will according to his good pleasure”—is to unite all people under His rule and “bring unity to all things in heaven and on earth under Christ” (Ephesians 1:9–10; see also Philippians 2:9–11\).
Who was Hushai in the Bible?	Answer Hushai first appears in the Bible in 2 Samuel 15:32 as part of the story of [Absalom’s](who-was-Absalom.html) coup and [David’s](life-David.html) departure from Jerusalem. Absalom, David’s son, had started a rebellion against his father and “stole the hearts of the people of Israel” (2 Samuel 15:6\). David and his officials in Jerusalem fled the city for fear of their lives (2 Samuel 15:14\). They climbed the Mount of Olives, “weeping as they went” (verse 30\). Then, “when David arrived at the summit, where people used to worship God, Hushai the Arkite was there to meet him, his robe torn and dust on his head” (verse 32\). The [tearing of one’s robe](mourning-period.html) was an ancient way of showing mourning, grief, and loss. The dust on Hushai’s head added to the expression of grief. It was a day of tragedy, and Hushai mourned on behalf of his king and his nation. Hushai is described as “the king’s friend” in 1 Chronicles 27:33 (ESV). When Hushai met David on [Mt. Olivet](Mount-of-Olives.html), the king had an idea. David told Hushai to return to Jerusalem and to work against Absalom on David’s behalf. David gave Hushai the words to say to Absalom: “Your Majesty, I will be your servant; I was your father’s servant in the past, but now I will be your servant” (2 Samuel 15:34\). If Hushai could ingratiate himself, then he could sabotage Absalom’s plans. The ploy to use Hushai as a secret agent was necessary because [Ahithophel](Ahithophel-in-the-Bible.html), one of David’s respected counselors, had defected and joined forces with Absalom (2 Samuel 15:31\). Ahithophel had double\-crossed his king and was giving David’s son advice on how to defeat David. When David heard this news, he prayed that God would “turn Ahithophel’s counsel into foolishness” (verse 31\). Hushai was the instrument of God through which that prayer would be answered. Hushai obeyed David’s order and returned to Jerusalem, arriving there just as Absalom was entering the city (2 Samuel 15:37\). Unbeknownst to Absalom, other men loyal to David were also in the city: the priests [Zadok](Zadok-in-the-Bible.html) and [Abiathar](Abiathar-in-the-Bible.html) were there to act as spies, and the priests’ sons, Ahimaaz and Jonathan, would relay the intel the priests gathered to David (2 Samuel 15:35–36\). When Hushai met Absalom in the capital city, Hushai greeted him with “Long live the king! Long live the king!” (2 Samuel 16:16\). Absalom was suspicious at first: “This is the love you show your friend \[David]? If he’s your friend, why didn’t you go with him?” he asked (verse 17\). Hushai responded by pouring on the praise, calling Absalom “the one chosen by the Lord, by these people, and by all the men of Israel” (verse 18\). Then he told Absalom what David had instructed him to say: “Just as I served your father, so I will serve you” (verse 19\). Absalom was satisfied that Hushai meant what he said. Later, as Absalom was considering the best strategy to defeat his father, he asked the advice of both Ahithophel and Hushai. Ahithophel said, “Choose twelve thousand men and set out tonight in pursuit of David. I would attack him while he is weary and weak. I would strike him with terror, and then all the people with him will flee. I would strike down only the king and bring all the people back to you” (2 Samuel 17:1–3\). This was actually a sound strategy, but then Hushai was given a chance to thwart the plan. Hushai presented a different strategy meant to frustrate the wisdom of Ahithophel (see 2 Samuel 15:34\). Hushai said that Absalom needed a bigger force to deal with David and his desperate men. Also, Absalom should not focus on killing David but on wiping out David’s entire army: “Let all Israel . . . be gathered to you, with you yourself leading them into battle. Then we will attack him wherever he may be found. . . . Neither he nor any of his men will be left alive” (2 Samuel 17:11–12\). Hushai also reminded Absalom that David was well acquainted with the lay of the land and that he was an expert in avoiding capture. If Absalom were to come at him, per Ahithophel’s counsel, David would escape. That would place David in a position to strike first, causing Absalom’s men to lose heart (2 Samuel 17:7–10\). After hearing both plans, Absalom and his advisors believed that Hushai’s counsel was better than Ahithophel’s (2 Samuel 17:14\). Hushai’s advice certainly was better—better for David! Hushai’s advice was meant to cause Absalom to delay deploying his army. That delay would provide David the opportunity to strategize and prepare. God was in all of this. Absalom chose the advice of Hushai because “the Lord had determined to frustrate the good advice of Ahithophel in order to bring disaster on Absalom” (verse 14\). Ahithophel did not take rejection well. “When Ahithophel saw that his advice had not been followed, he saddled his donkey and set out for his house in his hometown. He put his house in order and then hanged himself” (2 Samuel 17:23\). Meanwhile, Hushai sent word of the battle plan to David through the priestly spies. Hushai’s advice to David was, “Do not spend the night at the fords in the wilderness; cross over without fail” (2 Samuel 17:16\). The battle between the forces of David and Absalom took place “in the forest of Ephraim” (2 Samuel 18:6\). The forces of Absalom were routed, and the battle “spread out over the whole countryside” (verse 8\). Absalom himself was killed by [Joab](Joab-in-the-Bible.html), one of David’s commanders (2 Samuel 18:14\). The coup was ended. Through Hushai, God answered David’s prayer and preserved David’s throne. Absalom made his choices, but God was sovereign all the while. “We can make our plans, but the Lord determines our steps” (Proverbs 16:9, NLT).
What does it mean that God will strengthen you (Isaiah 41:10)?	Answer In Isaiah 41:1–12, we find a quick summary of God’s redemption plan for the exiled remnant of Israel, a plan that is further developed in later chapters. With words of comfort and assurance, God promises to bring His chosen “offspring of Abraham” back to their homeland: “I have chosen you and have not rejected you. So do not fear, for I am with you; do not be dismayed, for I am your God. I will strengthen you and help you; I will uphold you with my righteous right hand” (Isaiah 41:9–10\). Motivated by an enduring love for His people, God encourages Israel to trust Him for the future. Despite their past rebellion, Israel was not abandoned by the Lord. Throughout every twist and turn of Israel’s long history—from slavery in Egypt, wandering in the desert, conquering in Canaan, to [captivity in Babylon](Babylonian-captivity-exile.html)—God wanted His people to understand that He had always been and was still “with you.” He was still “your God” who “will strengthen you and help you.” God’s promise, “I will strengthen you,” is packed with more meaning than meets the eye. In the original Hebrew, the verb translated “to strengthen” entails making someone stronger and stronger; it means “to grow and develop; to prevail; to have or show courage; to seize, grasp, and keep hold of.” God was aware of His people’s weaknesses; He used everything in their personal experience and journey of faith to develop strength and courage in them. The Lord was with them; He had seized hold of them and would never let them go. Scripture pictures God’s strengthening presence as a strong, piloting hand: “If I go up to the heavens, you are there; if I make my bed in the depths, you are there. If I rise on the wings of the dawn, if I settle on the far side of the sea, even there your hand will guide me, your right hand will hold me fast” (Psalm 139:8–10; see also Psalm 63:8; 73:23\). God’s “right hand” symbolizes His power and strength. The Lord’s presence with us, along with our trust in Him, brings strength: “He gives power to the weak and strength to the powerless. Even youths will become weak and tired, and young men will fall in exhaustion. But those who trust in the Lord will find new strength. They will soar high on [wings like eagles](mount-up-with-wings-like-eagles.html). They will run and not grow weary. They will walk and not faint” (Isaiah 40:29–31, NLT). Because of his close relationship with the Lord, the psalmist Asaph could say, “My health may fail, and my spirit may grow weak, but God remains the strength of my heart; he is mine forever” (Psalm 73:26, NLT). That same awe\-inspiring power God demonstrated throughout Israel’s history is still available to us today through a relationship with Jesus Christ (Philippians 4:13\). If we are born of God’s Spirit, Jesus is our source of strength to overcome the trials and temptations of this life (John 16:33; 1 John 5:4\). Through Him, we are “more than conquerors” (Romans 8:37\). When we are weak, He is strong in us (2 Corinthians 12:9–10\). The apostle Paul testified that it was God’s strength alone that enabled him to preach the gospel: “But the Lord stood at my side and gave me strength, so that through me the message might be fully proclaimed and all the Gentiles might hear it. And I was delivered from the lion’s mouth. The Lord will rescue me from every evil attack and will bring me safely to his heavenly kingdom” (2 Timothy 4:17–18; see also 1 Timothy 1:12\). Paul trusted God—who stood at his side—to give him strength and deliver him safely through every hostile experience until he reached his heavenly home. As God used Israel’s personal experiences of [hardship and adversity](trials-tribulations.html) to strengthen them, He uses our suffering today. Peter wrote, “In his kindness God called you to share in his eternal glory by means of Christ Jesus. So after you have suffered a little while, he will restore, support, and strengthen you, and he will place you on a firm foundation” (1 Peter 5:10, NLT). James also taught that our suffering produces character and strength (James 1:3–4\). Some days, believers may feel like Israel did in captivity: abandoned, rejected, disheartened, alone, and afraid. If you need God’s strength today, remember His comforting assurance: “Do not fear, for I am with you; do not be dismayed, for I am your God. I will strengthen you and help you; I will uphold you with my righteous right hand.”
What does it mean that God does not delight in the death of the wicked (Ezekiel 33:11)?	Answer The topic of individual responsibility for sin is explored in Ezekiel 18:20–32 and resurfaces in Ezekiel 33:10–20\. In these passages, Scripture makes plain that people have a choice to either live righteously or wickedly. The Lord emphatically states, “I take no pleasure in the death of wicked people. I only want them to turn from their wicked ways so they can live. Turn! Turn from your wickedness, O people of Israel! Why should you die?” (Ezekiel 33:11, NLT). Yes, it is true that God does not delight in the death of the wicked. God made Ezekiel a [watchman](watchmen-in-the-Bible.html) for the people of Israel. Ezekiel is charged with keeping guard, warning God’s people that judgment for sin is coming. If they persist in their evil ways, they will die. But because of the Lord’s mercy, grace, and love, because He takes no pleasure in the death of the wicked, God is careful to warn of judgment and call His people to [repentance](repentance.html). It doesn’t matter how righteously they have lived in the past. If they are sinning now, they must turn to God immediately and live (Ezekiel 18:23–24\). Ezekiel 33:11 reveals that God’s mercy and grace are not strictly New Testament concepts. What jumps to the forefront in the passage is that God is a God of [forgiveness](got-forgiveness.html). Seeing a backslidden person repent brings Him gratification. God delights not in punishing the wicked but in giving life to those who turn away from sin. Movies and television shows glamorize vengeance killings as though an evil person’s death is something to celebrate and applaud. But Ezekiel 18:32 tells us that God does not delight in the death of anyone. God wants everyone to understand the truth, repent, and be saved (1 Timothy 2:3–4\). Like the father in the [Parable of the Prodigal Son](parable-prodigal-son.html), what pleases God is welcoming home repentant sinners (Luke 15:11–32\). God longs to restore people to right relationship with Himself. When we consider the punishment of evil people, we must remember the patience of God. As believers, we’ll want to check our attitude toward the death of the wicked by keeping in mind God’s incredibly merciful, gracious, and longsuffering heart (Psalm 78:38\). Yes, God will judge evildoers. Yes, He will punish wickedness (Isaiah 13:11; 26:21; Psalm 37:38; Deuteronomy 32:35; Ecclesiastes 12:14\). At the same time, God is full of compassion, patience, and forgiveness (Psalm 86:15; Isaiah 48:9\). “The Lord is slow to anger, abounding in love and forgiving sin and rebellion” (Numbers 14:18\), “not wanting anyone to perish, but everyone to come to repentance” (2 Peter 3:8–9\). There is a grand celebration in heaven when even just one lost sinner repents and returns to God (Luke 15:7\). Before a person comes to saving faith in Jesus Christ, he or she lives in rebellion toward God. We may not have considered ourselves evil or living in outright wickedness before salvation. Nevertheless, we were separated from God by sin (Isaiah 59:2; Ephesians 4:18\). For this reason, the apostle Paul gives this stern admonishment to anyone who might delight in the death of the wicked: “You may think you can condemn such people, but you are just as bad, and you have no excuse! . . . Don’t you see how wonderfully kind, tolerant, and patient God is with you? Does this mean nothing to you? Can’t you see that his kindness is intended to turn you from your sin? But because you are stubborn and refuse to turn from your sin, you are storing up terrible punishment for yourself. For a day of anger is coming, when God’s righteous judgment will be revealed” (Romans 2:1–5, NLT). While God does not delight in the death of the wicked, Proverbs 11:10 observes that “the whole city celebrates when the godly succeed; they shout for joy when the wicked die” (NLT). Just as every individual is responsible for his choice to live righteously or wickedly, whole societies reap the benefits and damages of these moral choices. When godliness and morality prevail in this world and evil is defeated, there is reason to rejoice because God’s will is accomplished on the earth (Romans 13:1–7\). We can delight in justice being done and evil being conquered, but the everlasting condemnation of a soul should never be celebrated. The eternal fate of every person is not a matter to be taken lightly. The death of the redeemed is, in one sense, an excellent reason to celebrate because that person has entered eternal life with Christ (Psalm 116:15; Philippians 1:21\). But the death of the wicked is a tragedy because that person’s chance to [be saved](need-to-be-saved.html) and live forever with God has passed. Eternal separation from God is the fate that awaits everyone who ultimately rejects Him in this life (Matthew 25:46; Daniel 12:2; Revelation 20:15\). Rather than delight in the death of the wicked, we should pray for them to receive salvation before it’s too late.
What is a foothold, spiritually speaking?	Answer A foothold is a secure, strategic position from which one can advance. In World War II, Allied forces invaded Normandy, France, and established a beachhead—a foothold—behind enemy lines. That foothold allowed the Allies to create a base of operations and proved to be the springboard to victory in Europe. Absent this foothold in Normandy, the Allied forces were at a distinct disadvantage, and victory would have been much more difficult to realize. The Bible speaks of footholds in spiritual terms. Troubled Times In his distress, the psalmist cried out to God for salvation. His situation was dire: “I sink in the miry depths, where there is no foothold. I have come into the deep waters; the floods engulf me” (Psalm 69:2\). The psalmist felt as if he could not find any firm ground on which to stand, and he was in danger of being swept away by overwhelming trouble. He needed divine intervention, and fast. Spiritual Warfare At the moment of conversion, Christians are enlisted in a spiritual army and involved in a spiritual war as they immediately become an enemy of Satan (see Ephesians 6:10–12\). The military symbolism utilized by Paul to describe our [spiritual armor](full-armor-of-God.html) includes footwear: we are to have our “feet fitted with the readiness that comes from the gospel of peace” (verse 15\). We must be sure our feet do not slip. It’s important that we maintain the foothold we have and not lose ground. In giving instructions about how to live the Christian life, Paul warned against giving the devil a foothold: “Do not let the sun go down while you are still angry, and do not give the devil a foothold” (Ephesians 4:26–27\). Satan is looking to establish a strategic position in the life of a believer. It may be through something as simple as holding on to anger. Grudges, bitterness, and the like give Satan a foothold in our lives, and he will have an easier time attacking us in other areas. Once Satan establishes a foothold, he always looks to make further advances. He will continue to spread his lies and multiply temptations; ultimately, his foothold may become a [stronghold](demonic-strongholds.html). However, through the grace of God, the Christian has spiritual armor, and through the power of God, he or she can resist the devil (see James 4:7\). Fighting Back Second Corinthians 10:4 states, “The weapons we fight with are not the weapons of the world. On the contrary, they have divine power to demolish strongholds.” Fighting back against Satan begins with submitting to God (James 4:7\) and requires drawing near to God (James 4:8\). It involves using God’s Word, the sword of the Spirit (Ephesians 6:17\), and praying “in the Spirit on all occasions with all kinds of prayers and requests” (Ephesians 6:18\). It is when the Christian gives God everything and refuses to give Satan an inch that he finds safety and security. Conclusion Satan will try to defeat the Christian by first attempting to establish a foothold in his or her life. Continued sin and unrepentance can open the door to Satan and allow him a foothold. That can be prevented as we rely on God and keep the right priorities: “No one serving as a soldier gets entangled in civilian affairs, but rather tries to please his commanding officer” (2 Timothy 2:4\). Jesus is our commander. He not only solved our sin problem, but He also gives us power through the Holy Spirit (2 Timothy 1:7\).
Why did God kill Ezekiel’s wife?	Answer [Ezekiel](life-Ezekiel.html) was a prophet of God who lived most of his life in Babylon during the time of the [exile](Babylonian-captivity-exile.html). In addition to the trauma of losing his homeland, Ezekiel lost his wife suddenly. The circumstances of Ezekiel’s wife’s death were divinely orchestrated, and her death was used by God to teach His people in captivity a lesson. Why did God kill Ezekiel’s wife? Scripture never frames it in those terms, but it’s clear that her death was according to God’s plan—as everyone’s death is (see Psalm 31:15; 139:16; Ecclesiastes 3:2\). Here is Ezekiel’s record of the event, starting with God’s announcement to Ezekiel that his wife would die: “The word of the LORD came to me: ‘Son of man, with one blow I am about to take away from you the delight of your eyes’” (Ezekiel 24:15–16\). So Ezekiel has a warning before the sudden death of his beloved wife—God was going to take away “the delight of his eyes.” We naturally question why this had to be, but God’s further instructions to Ezekiel prompt even more questions: “Yet do not lament or weep or shed any tears. Groan quietly; do not mourn for the dead. Keep your turban fastened and your sandals on your feet; do not cover your mustache and beard or eat the customary food of mourners” (Ezekiel 24:16–17\). The prophet Ezekiel obediently followed through on his difficult instructions: “So I spoke to the people in the morning, and in the evening my wife died. The next morning I did as I had been commanded” (Ezekiel 24:18\). In other words, Ezekiel’s wife died, but he did not weep openly or observe the traditional mourning rituals. As per God’s command, he kept his emotions bottled up inside. God used the death of Ezekiel’s wife as a sign to the people of Judah. Those around Ezekiel began asking him to explain his silent sorrow: “Why are you acting like this?” they said (Ezekiel 24:19\). Ezekiel’s answer came straight from God: “This is what the Sovereign Lord says: I am about to desecrate my sanctuary—the stronghold in which you take pride, the delight of your eyes, the object of your affection. The sons and daughters you left behind will fall by the sword. And you will do as I have done. You will not cover your mustache and beard or eat the customary food of mourners. You will keep your turbans on your heads and your sandals on your feet. You will not mourn or weep but will waste away because of your sins and groan among yourselves. Ezekiel will be a sign to you; you will do just as he has done. When this happens, you will know that I am the Sovereign Lord” (Ezekiel 24:21–24\). The prophecy occasioned by the death of Ezekiel’s wife was a dire one. Solomon’s temple in Jerusalem—the delight of the people’s eyes—would be suddenly destroyed. And the people, when they heard the news in Babylon, would respond in stunned, sorrowful silence. Their grief would be so overwhelming that groaning and pining away would be all they could do. They would act this way because of their sins (Ezekiel 24:23\); that is, they would remember the national sins that led to the tragedy. Ezekiel obviously had tremendous faith in God to obey such an assignment. Most likely, he looked to the future resurrection of the dead, as Abraham had done when offering Isaac (see Hebrews 11:17–19\). Ezekiel was faithful to his divine task, but he felt keenly the suffering endured by his people in consequence of their sins. The sign of Ezekiel’s wife’s death was ultimately God’s way of showing the Jews that He is God (Ezekiel 24:24\). He is true to His word and faithful in His judgments. We, like Ezekiel, must remain humble and submit ourselves to God’s supreme knowledge in everything (see James 4:7–10\). God chose to take the life of Ezekiel’s wife for His own reasons, which He revealed to Ezekiel. As the source of life and as the One who holds the [keys of death](keys-of-death.html), God doesn’t need to ask for our permission to take anyone’s life. He is the sovereign ruler, and He has the final say on all matters concerning life and death. May we choose in faith to adopt Job’s attitude after tragedy beset him: “Job got up and tore his robe and shaved his head. Then he fell to the ground in worship and said: ‘Naked I came from my mother’s womb, and naked I will depart. The Lord gave and the Lord has taken away; may the name of the Lord be praised.’ In all this, Job did not sin by charging God with wrongdoing” (Job 1:20–22\).
What does it mean to be fervent in spirit (Romans 12:11)?	Answer The apostle Paul encourages believers to love and serve one another not only sacrificially but also enthusiastically: “Do not be slothful in zeal, be fervent in spirit, serve the Lord” (Romans 12:11, ESV). The command do not be slothful in zeal literally means “don’t be [lazy](laziness-Bible.html).” Translations vary from “never be lacking in zeal” (NIV), “never be lazy” (NLT), and “do not lack diligence” (HCSB). In the original Greek, the verb for “be fervent” refers to being emotionally inflamed, enthusiastic, or excited. The concept is of a pot full of bubbling water over a flame. When Paul tells Christians to “be fervent in spirit,” he means that that they should let their lives demonstrate the vibrant presence of the Holy Spirit like water boiling on a fire. A pot of boiling water is active, roiling, giving off steam and heat. It’s not stagnant, idle, or apathetic. Paul wants believers to use all their spiritual energy, excitement, and devotion in ministering to others as they serve the Lord. Even in the face of severe opposition, Paul urges the Corinthians, “So, my dear brothers and sisters, be strong and immovable. Always work enthusiastically for the Lord, for you know that nothing you do for the Lord is ever useless” (1 Corinthians 15:58, NLT). Our calling to holiness demands that we be passionate about purity, love with sincerity, and [serve God](serve-God.html) with our whole hearts (1 Peter 1:13–22\). The expression fervent in spirit is used one other place in the New Testament to describe the ministry of [Apollos](who-Apollos.html): “He had been instructed in the way of the Lord. And being fervent in spirit, he spoke and taught accurately the things concerning Jesus, though he knew only the baptism of John” (Acts 18:25, ESV). This passage provides valuable insight into what it means to be “fervent in spirit.” Apollos was both zealous and knowledgeable. After some guidance from Priscilla and Aquila, Apollos became an even greater asset to the church. Spiritual fervor should not be confused with emotionalism. Godly zeal must be tempered with a solid foundation in biblical truth, discernment, and spiritual perception (Romans 10:1–4\). Without knowledge, spiritual enthusiasm can become seriously misguided (Philippians 3:6; Galatians 1:13–14; 4:17–18\). Paul mentions [Titus](life-Titus.html) and many other believers who were fervent in spirit with hearts eager to do good and serve God with enthusiasm (2 Corinthians 8:16–17; 9:2; Galatians 2:10\). The apostle Peter describes those who are fervent in spirit as having an eagerness to “turn from evil and do good” and “seek peace and pursue it” (1 Peter 3:10–13\). Peter urges fellow ministers to “care for the flock that God has entrusted to you. Watch over it willingly, not grudgingly—not for what you will get out of it, but because you are eager to serve God” (1 Peter 5:2, NLT). In 2 Peter 1:10, the apostle advises, “Be even more diligent to make your call and election sure, for if you do these things you will never stumble” (NKJV). Again Peter presses, “Be diligent to be found by him without spot or blemish, and at peace” (2 Peter 3:14, ESV). Only by God’s grace and His Spirit working in us can we develop spiritual zeal that enables us to “say ‘No’ to ungodliness and worldly passions, and to live self\-controlled, upright and godly lives in this present age, while we wait for the blessed hope—the appearing of the glory of our great God and Savior, Jesus Christ, who gave himself for us to redeem us from all wickedness and to purify for himself a people that are his very own, eager to do what is good” (Titus 2:11–14\). As followers of Christ, perhaps the most excellent way to be fervent in spirit is to nurture the [gifts](spiritual-gifts-survey.html) of the Holy Spirit and the [fruits](fruit-of-the-Holy-Spirit.html) of the Spirit, both personally and in the church (1 Corinthians 12:1—13:13; Galatians 5:22–26\). We are not to be motivated by selfish ambition but instead strive to build up the church in love (Romans 12:3–8; 1 Corinthians 14:12\). Being fervent in spirit also means being diligent in prayer (Ephesians 6:18; James 5:16\) and studying God’s Word (Acts 17:11; Romans 12:12; 2 Timothy 2:15; James 5:16; Colossians 4:2\).
How is faith the victory that overcomes the world (1 John 5:4)?	Answer The idea that Christians are [overcomers](Bible-overcomer.html) is a theme throughout the apostle John’s writings. He mentions believers overcoming the devil or the “the evil one” in 1 John 2:13–14\. In the book of Revelation, John refers to believers as victorious conquerors multiple times (Revelation 2:7, 11, 17, 26; 3:5, 12, 21\). The apostle is not implying that only certain “super\-Christians” are overcomers; rather, every true believer is an overcomer because he has been born of God: “For everyone who has been born of God overcomes the world. And this is the victory that has overcome the world—our faith. Who is it that overcomes the world except the one who believes that Jesus is the Son of God?” (1 John 5:4–5, ESV). John states that “our faith” is the victory that overcomes the world. The original Greek terms translated as “our faith” in 1 John 5:4 refer to putting our trust in the saving work of Jesus Christ or believing in the gospel’s message. Anyone who believes in Jesus for salvation and trusts in Christ’s atoning work on the cross—His death and resurrection—shares in His victory over sin (Hebrews 2:18; 4:15\), death (Acts 2:24\), and the forces of evil at work in the world (1 John 3:8; Colossians 2:15; Hebrews 2:14\). Through faith, we believe in Jesus Christ and are born of God (Galatians 2:16\). Through faith, we surrender our wills to His. Our faith is the key to victory. The only way to overcome the world is through faith in Jesus Christ, the Son of God. At salvation, Christians are “hidden with Christ in God” through the work of the Holy Spirit, who baptizes all believers into one body—the body of Christ (1 Corinthians 12:12–13\). We are “in Christ,” and He is “in us” (Colossians 1:27\). John explains that we are overcomers because, as children of God, His Spirit lives in us: “You, dear children, are from God and have overcome them, because the one who is in you is greater than the one who is in the world” (1 John 4:4\). Jesus said, “In this world you will have trouble. But take heart! I have overcome the world” (John 16:33\). We Christians will still battle with sin and darkness because we live in a fallen world. John makes it clear that life here on earth can be challenging: “For all that is in the world—the desires of the flesh and the desires of the eyes and pride of life—is not from the Father but is from the world. And the world is passing away along with its desires, but whoever does the will of God abides forever” (1 John 2:16–17, ESV). Jesus assures us that our [salvation](Christian-doctrine-salvation.html) is secure (John 3:15–16; 10:28\). The Holy Spirit guarantees that we belong to God and seals us for the “day of redemption” (Ephesians 4:30\). But in the meantime, we must “live by faith in the Son of God” who loves us and gave His life for us (Galatians 2:20\). Only then can we exclaim, like Paul, “Thanks be to God! He gives us the victory through our Lord Jesus Christ” (1 Corinthians 15:57\). We can draw strength and encouragement from Scripture, knowing that the ultimate, eternal victory has already been accomplished in Jesus. The victory is won—past tense—through our union with Christ and our identification with Him. But we continue to overcome this world in our daily life experiences by walking in faith in Jesus Christ, trusting in “the love of God that is in Christ Jesus our Lord” to be with us and carry us through all “trouble or hardship or persecution or famine or nakedness or danger or sword. . . . No, in all these things we are more than conquerors through him who loved us” (Romans 8:35–37\). We triumph in any and every situation, “facing plenty and hunger, abundance and need,” through Christ who gives us strength (Philippians 4:12, ESV). Our faith, explains Paul, is a protective piece of spiritual armor in this life: “In all circumstances take up the [shield of faith](shield-of-faith.html), with which you can extinguish all the flaming darts of the evil one” (Ephesians 6:16, ESV). No force of evil, no weapon of darkness can overcome the person who trusts in Christ. On the contrary, our faith in Jesus is the victory that overcomes the world.
What is the meaning of “eye-service” in Ephesians 6:6?	Answer The apostle Paul instructed workers to “obey your earthly masters with fear and trembling, with a sincere heart, as you would Christ, not by the way of eye\-service, as [people\-pleasers](people-pleaser.html), but as bondservants of Christ, doing the will of God from the heart, rendering service with a good will as to the Lord and not to man, knowing that whatever good anyone does, this he will receive back from the Lord, whether he is a bondservant or is free” (Ephesians 6:5–8, ESV). This passage is part of an extensive teaching in Ephesians 5—6 in which Paul laid out guidelines for maintaining harmony in our close life relationships. He addressed husbands and wives (Ephesians 5:22–33\), children and parents (Ephesians 6:1–4\), and servants and masters (Ephesians 6:5–9\). The final section applies not just to the responsibilities between slaves and masters but also between employees and their bosses. Paul taught an interplay of mutual, reciprocal submission—of obedience and [Christlike](Christ-like.html) love and care—between believers in each of these relationships. In every interaction, Christians are to relate to one another as though serving the Lord. Paul used a curious expression when he wrote to workers. He told them not to act “by way of eye\-service.” A worker who performs by way of eye\-service appears to fulfill his duties actively, but only when the boss is present and watching. “Eye\-service” is operating only to please the eye of a human master. It means doing our work to please people only when their eyes are on us. The Bible teaches us to serve and obey our supervisors in everything we do, and always, not just when they are watching. Our sincere motivation comes from deep respect and reverence for the Lord and a desire to please Him rather than people. The New Living Translation renders Paul’s advice like so: “As slaves of Christ, do the will of God with all your heart. Work with enthusiasm, as though you were working for the Lord rather than for people. Remember that the Lord will reward each one of us for the good we do” (Ephesians 6:6–8, NLT). In a similar instruction, Paul wrote, “Slaves, obey your earthly masters in everything you do. Try to please them all the time, not just when they are watching you. Serve them sincerely because of your reverent fear of the Lord” (Colossians 3:22, NLT). An essential aspect of the Christian life is always trying “to discern what is pleasing to the Lord” (Ephesians 5:10, ESV). We stop living to please ourselves, and, like Paul, we quit “trying to win the approval of people, but of God. If pleasing people were my goal, I would not be Christ’s servant” (Galatians 1:10, NLT). As a minister of God’s grace, entrusted with the gospel, Paul did not concern himself with human opinions, advice, or approval (Galatians 1:15–16; 1 Thessalonians 2:4\). He only sought praise from God. Whether we serve in ministry, work in a church, or labor for a secular company, we must see our workplace as God’s appointed mission field. Merely performing eye\-service to please humans is only doing just enough to pass muster on the job. But if we have genuinely experienced “a change of heart produced by the Spirit,” then, as Paul explained, “a person with a changed heart seeks praise from God, not from people” (Romans 2:29, NLT). Believers are called to go deeper. As followers of Christ, God wants our total heart commitment in which we present our bodies “as a [living sacrifice](living-sacrifice.html), holy and pleasing to God—this is your true and proper worship” (Romans 12:1\). A Christian with the right attitude and work ethic, who doesn’t just give “eye\-service” but seeks to please the Lord at all times, will shine bright as a model employee for the glory of God (1 Corinthians 6:20; 10:31; Philippians 1:20\).
What is exaltation in Mormonism?	Answer [Mormonism](Mormons.html), whose adherents are known as Mormons or Latter\-day Saints (LDS), is a pseudo\-Christian cult founded by Joseph Smith in the nineteenth century. One of their teachings is the doctrine of exaltation or theosis, the belief that man can become god. According to [Smith’s](Joseph-Smith.html) testimony, God charged him with the task of restoring the true Christian church, which had fallen into apostasy. LDS beliefs include the idea that God is an exalted man and Jesus is the spirit brother of Lucifer. The Jesus of Mormonism is a false christ who bears only a superficial resemblance to our Savior, and Mormons are purveyors of a false gospel. We should not consider [Latter\-day Saints](Latter-Day-Saints.html) as brothers and sisters of another Christian denomination, for Mormonism, at its core, is a heretical movement that cannot be reconciled with the teachings of the Bible. Mormonism teaches that God is an exalted man. In contrast, the Bible says God is spirit who does not dwell in a corporeal body (John 4:24\). Joseph Smith claimed, “It is the first principle of the Gospel to know for a certainty the Character of God. . . . He was once a man like us; . . . God himself, the Father of us all, dwelt on an earth, the same as Jesus Christ himself did” (Teachings of the Prophet Joseph Smith, sel. Joseph Fielding Smith, 1976, pp. 345 –46\). Pseudo\-Christian cults and isms usually begin with a misconception of the person and nature of God, and Mormonism is no exception. The ultimate goal of the Latter\-day saint is exaltation; that is, the goal is to become like God. Mormon literature explains, “Exaltation is eternal life, the kind of life God lives. He lives in great glory. He is perfect. He possesses all knowledge and all wisdom. He is the Father of spirit children. He is a creator. We can become like our Heavenly Father. This is exaltation” (Gospel Principles, chapter 47, “Exaltation,” Intellectual Reserve, Inc., 2011,). But this is a false teaching, for God was never a mere mortal, and we will never be His equals. Exaltation in Mormonism is further explained in Doctrine and Covenants: “\[The children of God] shall pass by the angels, and the gods, which are set there, to their exaltation and glory in all things, as hath been sealed upon their heads, which glory shall be a fulness and a continuation of the seeds forever and ever. Then shall they be gods, because they have no end; therefore shall they be from everlasting to everlasting, because they continue; then shall they be above all, because all things are subject unto them. Then shall they be gods, because they have all power, and the angels are subject unto them” (132:19–20\). According to a past LDS president, Joseph Fielding Smith, “The Father has promised through the Son that all that he has shall be given to those who are obedient to His commandments. They shall increase in knowledge, wisdom, and power, going from grace to grace, until the fulness of the perfect day shall burst upon them” (Doctrines of Salvation, Bruce McConkie, ed., Bookcraft, 1955, 2:36\). The Mormon doctrine of exaltation involves human deification and the possibility of exalted Mormons creating their own worlds. The LDS Church teaches that men and women are the offspring of celestial parents and are thus composed of the same eternal substance (see D\&C 93:33–35\). Every person has the potential to be divine. Exalted humans will have an existence like that of God with the power to create new worlds and populate those worlds with their own spirit children. The Bible teaches that God the Son became human at the [Incarnation](incarnation-of-Christ.html), and we know Him as Jesus Christ. But the Son has always been and will forever be God—He is eternal in nature, self\-existing, immutable, and fully divine (John 1; Philippians 2:5–6; Colossians 2:9–10\). Additionally, our Heavenly Father was never a human man, and we will never become gods. No created being will ever be an equal to its Creator. It was the ambition to be like God that fueled Lucifer’s rebellion (Isaiah 14:13–14\) and led to mankind’s fall (Genesis 3:5\).
What does it mean to rejoice in the wife of your youth (Proverbs 5:18)?	Answer In Proverbs 5:1–23, Solomon instructs the wise young man to avoid even a hint of promiscuity and to remain faithful to his wife always. Within the committed boundaries of marriage, God desires to bless [sexual intimacy](sex-in-marriage.html) between a man and woman: “May your fountain be blessed, and may you rejoice in the wife of your youth. A loving doe, a graceful deer—may her breasts satisfy you always, may you ever be intoxicated with her love” (Proverbs 5:18–19\). The same concept is developed in Song of Solomon 4:10–15, which celebrates the pleasure and joy of sexual love in its proper place: “Your love delights me, my treasure, my bride. Your love is better than wine. . . . You are my private garden . . . a secluded spring, a hidden fountain . . . a well of fresh water streaming down from Lebanon’s mountains” (NLT). A fountain is a source of pleasure, refreshment, and sustenance. God intends for a man to be thrilled, invigorated, and deeply satisfied with the sensual affection of his own wife, and no other person. In the original Hebrew, the word for “rejoice in” means “to feel happiness, joy, and delight.” God’s Word Translation renders the phrase as “enjoy the girl you married when you were young.” Ecclesiastes 9:9 informs readers that all the days of a long life with one spouse are meant to be enjoyed: “Live happily with the woman you love through all the meaningless days of life that God has given you under the sun. The wife God gives you is your reward for all your earthly toil” (NLT). The primary purpose of wisdom literature is to teach the reader how to live a godly life that leads to success and avoids self\-destruction. Few things can wreck a family, a marriage, and an entire life as tragically as sexual indiscretion and marital infidelity. Perhaps Solomon drew from personal experience, acknowledging the disastrous consequences his father David’s [sexual sin](sexual-sin.html) with Bathsheba had on his own family. God had several purposes in mind for creating [human sexuality](sex-in-the-Bible.html). Besides procreation (Genesis 9:7\), sex is an intimate act designed to strengthen and sustain the emotional connection between a husband and wife (Genesis 2:24\). Additionally, sex is a beautiful gift God has given to married couples for mutual pleasure and enjoyment. The Bible teaches both husbands and wives to give their bodies wholly, regularly, and exclusively to their spouses for sexual fulfillment (1 Corinthians 7:3–4\). All of a man’s sexual vigor is to be directed toward pleasing his wife, and all of a woman’s sexual desire is to be focused on gratifying her husband. In Ephesians 5:21–33, Paul tells husbands and wives to submit to one another out of reverence for Christ. Mutual submission involves loving each other unselfishly and unconditionally as Christ loves the church. It also includes loving each other exclusively, never seeking sexual gratification anywhere else (Ephesians 5:22–33\). In marriage, Christian couples have the potential to experience God’s original design for relational intimacy—to be emotionally open, spiritually connected, and physically free, naked, and unashamed (Genesis 2:18–25\). A wise man will enjoy the wife of his youth, avoiding every opportunity for sexual adventure except to take pleasure in the woman he committed to in covenant marriage. Scripture reveals that such a man discovers joy and satisfaction in his wife’s arms all the days of his life.
What is the meaning of “despising the shame” in Hebrews 12:2?	Answer Jesus is our inspiration and finest example in every challenge of life. Scripture encourages us to “lay aside every weight, and sin which clings so closely, and let us run with endurance the race that is set before us, looking to Jesus, the founder and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God” (Hebrews 12:1–2, ESV). The writer of Hebrews compares believers to athletes in a [race](run-the-race-set-before-us.html). Jesus has gone before us in this race. He has crossed the finish line of faith in victorious triumph and is now seated on the heavenly throne at God’s right hand. To reach our goal, we must keep our eyes on Jesus. The Lord’s steadfast endurance and unfaltering obedience establish the ideal pattern for us to follow whenever we struggle. If we keep Him always in our sight, we will find the strength and courage to endure. Moreover, we can live confidently, knowing that He who began His good work in us will continue carrying it to completion until the day when Christ returns (Philippians 1:6\). Jesus endured far more than we ever will when He obeyed His Father and undertook the cross. The cross involved extreme suffering and unimaginable shame for our Lord: “He was despised and rejected—a man of sorrows, acquainted with deepest grief. We turned our backs on him and looked the other way. He was despised, and we did not care. Yet it was our weaknesses he carried; it was our sorrows that weighed him down. And we thought his troubles were a punishment from God, a punishment for his own sins! But he was pierced for our rebellion, crushed for our sins. He was beaten so we could be whole. He was whipped so we could be healed” (Isaiah 53:3–5, NLT). Despising the shame is the same as disregarding it. Jesus chose to disregard or ignore the shame and disgrace that [the cross](meaning-of-the-cross.html) would bring to Him. He let Himself be despised by humans as He took upon Himself all the sins of the world. Imagine the mortification the sinless, spotless Lamb of God must have felt! Yet Jesus chose to disregard or despise the shame of the cross. He obediently finished the work that God had given Him to do (John 17:4\). What was it that empowered Jesus to endure the cross, despising the shame? It was His future\-focused faith, which is the primary subject of this segment of Hebrews. The Lord concentrated on “the joy that was set before him.” He knew by faith that God would not leave Him in the grave forever but would raise Him back to life (see Psalm 16:8–10; Acts 2:24–33\) and exalt Him to glory in heaven (see Psalm 110:1; Acts 2:34–36\). The joy set before Jesus—the motivation that enabled Him to endure—included the salvation that His sacrifice would bring: “For God’s will was for us to be made holy by the sacrifice of the body of Jesus Christ, once for all time” (Hebrews 10:10, NLT). Jesus acknowledged the disgrace and humiliation of the cross, but these perils were of no consequence to Him. Instead, He kept His eyes on the coming glory and the salvation of souls that His death on the cross would make possible (see John 3:14–16; Acts 5:30–31; Romans 5:9–10; 10:9–10; 1 John 4:9–10; 2 Timothy 1:9–10; Revelation 7:9–10\). The [faith heroes](Hall-of-Faith.html) showcased in Hebrews 11 also lived for the future and the joy set before them, enabling them to endure (Hebrews 11:10, 14–16, 24–27\). The apostle Paul did likewise: “I am willing to endure anything if it will bring salvation and eternal glory in Christ Jesus to those God has chosen” (2 Timothy 2:10, NLT). We can overcome faintheartedness and persevere in the face of hardship, “despising the shame,” when we keep our attention fixed on Jesus (see 2 Timothy 2:11–12; Romans 6:8; 8:17; Hebrews 10:36\). He is the joy set before us that enables us to press on and run the race set before us (Philippians 3:12–14\).
What does “fall from your secure position” mean in 2 Peter 3:17?	Answer [Peter](life-Peter.html) often encourages his readers to a holy walk in the here and now by reminding them of what God has done for them in the past and what He will do in the future. As Peter concludes his second and final letter, he focuses his readers on the future [new heavens and new earth](new-heavens-earth.html), which will be filled with righteousness (2 Peter 3:11–13\). In looking forward to those new places, Peter challenges readers to live in holy conduct and godliness. In that context Peter warns them and seems to imply that you can “fall from your secure position.” Peter makes a personal and affectionate appeal, referring to his readers as “beloved,” and exhorts them on the importance of being in peace, spotless, and blameless (2 Peter 3:14\). Rather than being discouraged that the Lord delays the new heavens and new earth, Peter encourages his readers that God is just being patient so more can be saved (2 Peter 3:15\). Peter reminds believers that the apostle Paul also wrote about what God has done and what God will do in the future (2 Peter 3:15\). Even though what Paul wrote was important and true, some of it was hard to understand (2 Peter 3:16\). Some people who are untaught and unstable distort what Paul said and spread false teaching (2 Peter 3:16\). Peter does not want believers to fall into that trap or to fall from their secure position. He warns that, because we know what is coming beforehand, we should be on guard against those [false teachings](false-doctrine.html). We should not be not carried away by error and so fall from our secure position (2 Peter 3:17\). Peter recognizes that everyone has a responsibility to study and be diligent to pay attention to the Scriptures so they won’t fall from their own secure position, their place of safety, or their own steadfastness (as the NASB puts it). Peter is not at all suggesting that believers can lose their position in Christ. Peter taught that believers are quite secure in Christ and can never lose that position (see 1 Peter 1:3–5 to see more than ten affirmations of [eternal security](eternal-security.html) of the believer). Rather, Peter is warning that each believer can be carried away by error and lose the safety of holding firmly to the truth that God revealed. We can lose our steadfastness or our secure position and open ourselves up to false teachings that will lead us astray and cause us harm. Peter loves his readers. He calls them “beloved” several times. He doesn’t want any of them to suffer in this way. Instead, he wants them to focus on what God has told them about what He has done for them and what He will do for them in the future. If we pay attention to what Peter (and Paul) taught, we can avoid being carried away by error. We can avoid falling from our secure positions. We can remain steadfast, aware of the truth and drawing hope from that truth.
What are the Five Festival Scrolls? What are the Megillot?	Answer Megillah is the Hebrew word for “scroll.” Megillot is the plural of megillah. Generically speaking, megillot could refer to any scrolls, but “the” Megillot refers to five specific scrolls referred to as the Festival Scrolls. The Festival Scrolls are five books of the Old Testament associated with the Jewish feasts. Each one is read in the synagogues during one of the feasts. There is some variation about the specific time and place of reading within the various branches of Judaism. Here are the Five Festival Scrolls, or the Megillot: • Song of Solomon (Song of Songs) is read on the Sabbath of [Passover week](what-is-Passover.html). • Ruth is read on Shavuot ([Pentecost](Feast-of-Weeks.html)). • Lamentations is read on [Tisha B'Av](Tisha-B-Av.html), the ninth day of the month of Av, in mourning for the destruction of the first and second temples (586 BC and AD 70, respectively). • Ecclesiastes is read on the Sabbath of the week of Sukkoth ([Feast of Tabernacles](Feast-of-Tabernacles.html) or Feast of Booths). • Esther is read on [Purim](Feast-of-Purim.html). The reason each book is associated with a feast is relatively straightforward in two cases. Esther tells the origin of the feast of Purim, which celebrates the deliverance of the Jews from the hands of Haman in Persia. Lamentations is Jeremiah’s lament at the fall of Jerusalem and the destruction of the temple at the hands of the Babylonians in 586 BC. However, the associations for the other books and feasts are not as straightforward. The Feast of Tabernacles calls on Israel to remember their wilderness wanderings and requires people to live in temporary shelters for a week. Ecclesiastes also calls attention to the transitory, impermanent nature of life. The Feast of Pentecost celebrates the traditional end of the harvest in Israel. Since Ruth is set during the time of harvest, the book is an appropriate choice. Finally, Song of Songs (Song of Solomon) is read during Passover because, at one time, a popular Jewish interpretation viewed this book as an allegorical expression of God’s love for Israel. That love was demonstrated supremely in the Passover and the Exodus.
What does it mean that the righteous is scarcely saved (1 Peter 4:18)?	Answer In 1 Peter 4, Peter challenges believers to understand that suffering and difficulty will be part of our lives (1 Peter 4:12\). Even in that suffering, we should continually rejoice because one day Christ will be revealed in glory and we with Him (1 Peter 4:13\). In this context, Peter says, “If you suffer as a Christian, do not be ashamed, but praise God that you bear that name. For it is time for judgment to begin with God’s household; and if it begins with us, what will the outcome be for those who do not obey the gospel of God? And, ‘If it is hard for the righteous to be saved, what will become of the ungodly and the sinner?’” (1 Peter 4:16–18\). Peter’s quotation is from the [Septuagint translation](septuagint.html) of Proverbs 11:31, which says, “If the righteous scarcely be saved, where shall the ungodly and the sinner appear?” (Brenton, 1844\). Peter uses this quote in the context of preparing believers to suffer for the cause of Christ. It is worth remembering that Peter had tried to escape the potential of suffering for Christ when Jesus was arrested. Rather than be associated with Jesus, [Peter denied knowing Jesus](Peters-denial.html) three times. By the time he wrote his epistles, Peter had come a long way and had indeed suffered for Christ throughout his ministry—he would ultimately die as a martyr because of his preaching of the gospel of Christ. In encouraging believers to rejoice even in suffering for Christ, Peter exhorts them that they should not suffer for doing wrong (1 Peter 4:15\)—believers should be cautious not to do wrong. We should be holy in our behavior because our Father in heaven is holy (1 Peter 1:15–16\). But when believers suffer for being associated with Christ, that glorifies God (1 Peter 4:16\). As Peter cautions against doing evil, he reminds that judgment begins with the household of God. Peter rhetorically asks, if God takes righteousness so seriously that He first judges His own people, then how serious will the judgment be for unbelievers (1 Peter 4:17\)? If the righteous will “scarcely be saved” (as the King James Version phrases it), then what will become of those who are not believing in God (1 Peter 4:18\)? Peter recognizes that God’s [saving grace](saving-grace.html) has been provided (1 Peter 1:3–5\). Peter knew firsthand what that provision cost. God’s grace is free to all who will receive it by belief in Jesus, but it was not free to God (1 Peter 1:18–19\). Jesus paid the ultimate price to provide us with that gift, and all three Persons of the Trinity exert effort to ensure our salvation. The Father chose us to be in Christ to be holy and blameless as His adopted sons (Ephesians 1:4\). The Son redeemed us by shedding His blood as a substitution, dying in our place (Ephesians 1:7\). The Holy Spirit seals us as God’s pledge or guarantee that we have been redeemed and have eternal life (Ephesians 1:13–14\). These are just a few examples of what God does on our behalf. While nothing is difficult for God, Peter recognizes that the righteous will “scarcely be saved” (1 Peter 4:18\), or as the NASB puts it, “it is with difficulty that the righteous is saved.” Further, if God has done so much to express His kindness to those who don’t deserve it, how grave will things be for those who reject His grace and kindness (by not believing in Jesus Christ)?
What is the sin that does not lead to death in 1 John 5:16–17?	Answer A sin that does not lead to death (and a sin that does lead to death) is alluded to in 1 John 5:16–17: “If you see any brother or sister commit a sin that does not lead to death, you should pray and God will give them life. I refer to those whose sin does not lead to death. There is a sin that leads to death. I am not saying that you should pray about that. All wrongdoing is sin, and there is sin that does not lead to death.” John wrote his gospel so that people would believe in Jesus and have life in His name (John 20:30–31\). He wrote his first epistle, in part, so that those who believe in Jesus would know that they have eternal life (1 John 5:13\). John wants believers to have confidence in their position in Christ and mentions in that context that there are a couple types of sin. One type of sin does not lead to death, and another does. We find an example of a sin that leads to death in Acts 5\. There, [Ananias and Sapphira](Ananias-and-Sapphira.html) lie to the Holy Spirit (Acts 5:3\), and they die as a result. Paul mentions another example of a sin that leads to death in 1 Corinthians 11:30\. Some who were abusing the [Lord’s Supper](communion-Christian.html) had become sick and had even died. These are the only two clear instances in the New Testament of believers who committed sins unto death. John mentions a sin unto death in his first epistle, but he does not offer any specifics regarding what the sin is. He is speaking of categories of sin, not pointing out specific sins. The context is John’s teaching on prayer. John explains that we can have confidence that, in anything we ask of God according to His will, He hears us (1 John 5:14\). To ask something according to His will is to ask for something that God has communicated to us that He desires. When we ask for something that He wants, then we are asking for something that we should be asking Him for. John goes further, explaining that, when God hears these kinds of requests, we have what we have asked for (1 John 5:15\). Believers are to pray without ceasing (1 Thessalonians 5:17\), and, as Jesus said in John 14:12–14, the Father is glorified in the Son when His disciples pray in His name. To [pray in Jesus’ name](pray-Jesus-name.html) is to pray according to His will or pray as if Jesus Himself were asking the Father. But we discover in 1 John 5 there are different types of sin, and that impacts what we should and should not be asking for. The church must recognize the seriousness of sin, avoid continuing in sin, and pray as God has designed. It is important to note the qualifier that John (and Jesus) places on prayer. God does not promise to do whatever we ask without condition. He affirms that He will grant what is asked according to His will, in the name of Jesus. Jesus was not referring to a magic formula or mantra or suggesting we should add the phrase in Jesus’ name to our prayers in order to ensure they are granted. We should be asking God for what He has revealed He wants for us. But there are some things that John explains we ought not to ask for. He provides an example: if a brother commits a sin not unto (or does not lead to) death, then the one observing the sin should ask for God’s mercy for the offender so that death does not result (1 John 5:16\). On the other hand, there is a sin that does lead to death, and John does not suggest one should pray on behalf of the one committing that type of sin (1 John 5:16\). John distinguishes between these two kinds of sin even as he acknowledges that all sin is unrighteousness (1 John 5:17\). The distinction John makes between the sin that does not lead to death and the sin that does lead to death illustrates that there are some requests not in accordance with God’s will and, thus, some requests the believer should not expect to be granted. This principle is simple and straightforward. If we’re praying for things outside of God’s will, then we should not expect an answer. The challenge for interpreters is that nowhere in the context does John detail what sins he is talking about. He speaks of those sins as broad categories. If he had specific sins in mind, no doubt his original readers would understand to what he referred. Because of the ambiguity, it is probably best to simply acknowledge the principle being taught about prayer rather than try to identify what John doesn’t provide in the context—the specific nature of the sin that does not lead to death and the sin that does.
What did Jesus mean when He said, “I have set before you an open door” (Revelation 3:8)?	Answer The [church at Philadelphia](church-in-Philadelphia.html) was one of seven churches addressed in Revelation 2—3\. The others are the churches at Ephesus, Smyrna, Pergamum, Thyatira, Sardis, and Laodicea. Of the seven only Smyrna and Philadelphia are not rebuked for any shortcomings. Philadelphia is commended most strongly, and Jesus says to the church at Philadelphia, “Behold, I have set before you an open door, which no one is able to shut” (Revelation 3:8, ESV). The opening to Philadelphia’s letter includes an identification of the Author as holy, true, and having the [key of David](key-of-David.html). He is the One who opens and closes when no one else has that authority (Revelation 3:7\). This reference is an affirmation of the Messiah’s identity, first spoken of in Isaiah 22:22, and initially referencing the authority of Eliakim son of Hilkiah, who temporarily had that power. The Messiah would possess the authority permanently. The Messiah says to the church of Philadelphia that He knows their deeds, and He has put before them an open door that no one can shut. Jesus explains why He opens that door: they had a little power, they had kept His word, and they had not denied His name. There is no explanation in the context regarding what door Jesus referenced. But there is biblical precedent for understanding what that open door referred to. In the Hebrew Scriptures, we find Yahweh granting the authority to open doors (for example, in Isaiah 22:22 to Eliakim and in Isaiah 45:1 to Cyrus). By introducing Himself as the One who opens doors in Revelation 3:7, Jesus affirms His authority. He has the authority to provide the church of Philadelphia the opportunities He desires them to have. The specific door may be a chance for unbelievers in Philadelphia to come to the church and acknowledge that God has loved the believers in Philadelphia (Revelation 3:9\). Jesus also references keeping the Philadelphians from the coming hour of testing that was coming to the whole world (Revelation 3:10\). Each of these statements presents interpretive challenges, but, in any case, it is evident that the Philadelphian believers’ faithfulness resulted in their receiving some special opportunities given from the One who had the authority to bestow those privileges. In the New Testament, God provided open doors, as well. In Acts 14:27 the churches gather at [Antioch](Antioch-in-the-Bible.html) to celebrate God’s opened door of faith for the Gentiles. If the Revelation 3:8 context is related to the Antiochene reference, then perhaps the open door granted was for the proclaiming of the Word of God in Philadelphia. While we cannot say dogmatically what it means when Jesus says, “I have set before you and open door” to the church at Philadelphia, we can have confidence that the One making the statement has the authority to make it, and that it is likely that the believers in Philadelphia understood the open door before them. The obvious implication for the believers at Philadelphia was to make the most of the opportunity that open door would provide, and we today ought also to be alert to the stewardships and opportunities that God provides us. We should not waste the open doors that Jesus has opened. We should appreciate that they have come from the One who has authority to provide those opportunities. Because the Lord has provided them, they are important. Let’s make the most of them!
What was wrong with the sacred pillars the Israelites built (2 Kings 17:10)?	Answer God gives His people instructions on how to relate to Him. Because He has created people, He knows best His design for how we know Him, how we should serve Him, and how we ought to worship Him. In 2 Kings 17 we find an account of the fall of the northern kingdom of Israel. It is evident there why the nation fell and what was wrong with the sacred pillars the Israelites built (2 Kings 17:10\). In roughly 721 BC, Israel was defeated and [taken into exile](Israel-conquered-by-Assyria.html) by the kingdom of Assyria (2 Kings 17:6\). The writer explains why this happened in 2 Kings 17:7–18\. Israel had sinned against God and turned to other gods (2 Kings 17:7\). The people began to follow the customs of other nations rather than those God had put in place for them (2 Kings 17:8\). They also sinned secretly against God. It seems they were even trying to make it appear they were following God (2 Kings 17:9\). The Israelites had abandoned what God designed for them. They built their own high places in all their cities on which to worship other gods (2 Kings 17:9\). This means that they made the worship of false gods a central part of city life in all their towns. They also built sacred pillars and idols including [Asherim](Asherah-pole.html), which were symbols of the worship of a female deity (2 Kings 17:10\). The sacred pillars the Israelites built were part of Israel’s adopting other nations’ practices for worshiping their false gods. The people of Israel would burn incense at those locations to the gods of the various nations of Canaan (2 Kings 17:11\). Centuries earlier, God had delivered the people of Israel from those nations that lived in the land of Canaan and had given the land to Israel. God had instructed them not to worship the gods that those peoples had worshiped. Instead they were supposed to be holy—set apart. They were supposed to be different, showing the world who the one true God really was. Part of God’s clear instructions was a prohibition of setting up sacred pillars to false gods: “You must never set up a wooden Asherah pole beside the altar you build for the Lord your God. And never set up sacred pillars for worship, for the Lord your God hates them” (Deuteronomy 16:21–22, NLT). Instead of being faithful with the task of holiness, the people of Israel wanted to be like the other nations around them, so they stopped loving and worshiping God, and they failed to obey what He had instructed them to do. They chose to adopt the customs and worship systems of other peoples. They even built sacred pillars as were used in the worship of these false gods. Of course, there was nothing wrong with constructing pillars, but these sacred pillars located and supported places of worship of false gods. God had instructed the people to approach Him in a certain way and in a certain place—Jerusalem, specifically. It was in the [temple in Jerusalem](worship-God-temple.html) that God would interact with the people. Yet the people rejected God’s design and pursued other expressions of spirituality on their own terms. The sacred pillars the Israelites built provide a cautionary tale for people today. As God is the sovereign Creator, He has determined and designed how we can know Him and how we should worship Him. It would be foolish of us to instead dictate to Him how we will worship (or not worship) Him. The nation of Israel had to learn that lesson the hard way, and, even in their failing, we see that God was patient with the people (2 Kings 17:13\). He had an incredible level of mercy on them even though they continually rejected Him. Ultimately, they had to pay the price for their rebellion. We would be wise to learn from that example and remember that God is paying attention to the “sacred pillars” we construct in our own lives.
What is the cup of salvation in Psalm 116:13?	Answer God’s all\-sufficient, amazing grace is the central theme of Psalm 116\. Again and again, the Lord helps us in our weakness and saves us when we are powerless to help ourselves (Isaiah 40:29–31; 2 Corinthians 12:9; Philippians 4:13\). Recognizing his enormous debt of gratitude, the psalmist asks, “What can I offer the Lord for all he has done for me? I will lift up the cup of salvation and praise the Lord’s name for saving me. I will keep my promises to the Lord in the presence of all his people” (Psalm 116:12–14, NLT). What was this cup of salvation the psalmist lifted in praise to the Lord? Most likely, it was a symbolic reference to the [drink offering](drink-offering.html) prescribed in Leviticus 23:13\. At the yearly Feast of Firstfruits, the Israelites were to submit a drink offering of “a quarter of a hin of wine” (about one quart) to God in gratefulness for His salvation and continued provision in the Promised Land. The liquid offering was poured out on the altar, accompanied by other contributions from products of the land. These offerings were given as reminders that the rich fruits of the harvest were all from God and depended on His favor. Drink offerings were frequently presented in the Bible to thank God for His salvation. After the Lord appeared to Jacob at Bethel and changed his name to Israel, Jacob set up a stone pillar to mark where God had met with him and spoken to him. Then “he poured out a drink offering on it” (Genesis 35:14\). At the ordination of the priests, a drink offering was presented (Exodus 29:38–41\). As a test of obedience, God gave additional rules for offerings in Numbers 15, including burnt offerings accompanied by a drink offering (verses 5, 7, 10\). In the New Testament, the apostle Paul compared his sacrificial ministry to an act of worship: “But even if I am being poured out like a drink offering on the sacrifice and service coming from your faith, I am glad and rejoice with all of you” (Philippians 2:17\). In the face of death, he told Timothy, “For I am already being poured out like a drink offering, and the time for my departure is near” (2 Timothy 4:6\). The “cup of salvation” is also suggestive of God’s good gifts to humans, which David extolled: “You prepare a feast for me in the presence of my enemies. You honor me by anointing my head with oil. My cup overflows with blessings” (Psalm 23:5, NLT). The psalmist’s “cup of salvation” is the counterpart to the “cup of wrath,” representing God’s judgment of sin and His wrath reserved for the wicked to drink (Psalm 75:8; Isaiah 51:22; Jeremiah 25:15–16; Ezekiel 23:31–34\). This cup of wrath is associated with Jesus Christ’s extreme suffering and death on the cross (Matthew 26:39; Luke 22:42\). The Lord’s mention of it in Gethsemane anticipated the excruciating moment when Jesus would cry, “God, my God, why have you forsaken me?” (Matthew 27:46\). Jesus was about to drink the cup of God’s wrath for us so that we might be spared and saved. In lifting the cup of salvation, the psalmist offered praise to God for the blessing of His salvation. In the manner of a salute, he raised the cup high and partook of it amid praise and thanksgiving for God’s tremendous and abundantly gracious deliverance. This illustration is an excellent image for believers to contemplate when offering our thanks to God.
What does it mean that Jesus created all things visible and invisible (Colossians 1:16)?	Answer The Bible establishes that Jesus Christ is God: “For in Christ lives all the fullness of God in a human body” (Colossians 2:9, NLT; see also Hebrews 1:3\). Because Jesus is God, He is also Creator of the universe (Hebrews 1:2\). Teaching on the preeminence or [supremacy of Christ](supremacy-of-Christ.html), the apostle Paul writes, “For by Him all things were created that are in heaven and that are on earth, visible and invisible, whether thrones or dominions or principalities or powers. All things were created through Him and for Him” (Colossians 1:16, NKJV). Through His Son Jesus, God made everything we can see, plus all the things we can’t see. All things “that are in heaven and that are on earth, visible and invisible” is Paul’s expressive way of saying Jesus made absolutely everything. There is nothing that Jesus did not create. The apostle John put it like this: “All things were created through him, and apart from him not one thing was created that has been created” (John 1:3, CSB). God the Father is the architect of creation. He determined to bring all things into existence. But Jesus, His Son, is the agent who brought God’s plans into living, breathing reality. “Through his creative imagination and power, the created order exists” (Melick, R., Philippians, Colossians, Philemon, Vol. 32, 1991, Broadman \& Holman Pub., p. 217\). At the time of Paul’s writing, false teachers were inserting themselves into the church and subverting the truth about the nature of Christ as God. Their beliefs likely included the worship of angels and other unseen beings. In Colossians 1:16, Paul refers to these invisible entities as “thrones or dominions or principalities or powers.” The New Living Translation renders the invisible “things we can’t see” as “thrones, kingdoms, rulers, and authorities in the unseen world.” A little later, Paul explains that Jesus Christ “disarmed the powers and authorities, \[and] he made a public spectacle of them, triumphing over them by the cross” (Colossians 2:15\). The apostle warns the Colossian Christians not to be persuaded by false teachers: “Do not let anyone who delights in false humility and the worship of angels disqualify you. Such a person also goes into great detail about what they have seen; they are puffed up with idle notions by their unspiritual mind” (Colossians 2:18\). Paul questions why true believers would resort to worshiping angels and invisible powers when Jesus Christ, who created them, reigns supreme (see Hebrews 1:4\). He continues, “Since you died with Christ to the elemental spiritual forces of this world, why, as though you still belonged to the world, do you submit to its rules?” (Colossians 2:20\). [False teachers](false-teachers.html) were trying to minimize the preeminence of Christ, lowering Him to the same level as invisible powers, angels, and rulers of the unseen world. Paul counters this ridiculous, spiritually immature notion with the facts about Jesus. As Creator of all things visible and invisible, Christ’s authority trumps every other earthy creature and spiritual being. Only He is worthy of our worship (1 Timothy 1:17; John 5:23; Revelation 5:12–13\). Knowing who Christ is and maintaining that solid foundation is our very best defense against false teachers and their deviations from the truth. There is nothing beyond the scope of Christ’s sovereignty. Jesus is preeminent in relation to the entire creation—both visible and invisible. The visible creation includes everything we can see with our eyes. Plants, animals, humankind, sea life, the sun, moon, stars, and planets, mountains, valleys, forests, rivers, lakes, oceans, and seas are all the handiwork of Jesus. The invisible creation includes all that is impossible to see with our eyes—everything that exists in the spiritual realm. Since all things—both visible and invisible, natural and supernatural—were created by and through Jesus Christ, they are all subject to His authority. He is Master and Commander over them all.
How will the covenant with death be annulled (Isaiah 28:18)?	Answer Isaiah 28:18 says, “Your covenant with death will be annulled; your agreement with the realm of the dead will not stand. When the overwhelming scourge sweeps by, you will be beaten down by it.” In context, Isaiah records an indictment by the Lord of the leaders in Jerusalem. He calls them scoffers (Isaiah 28:14\). He exposes that they have made a covenant with death and a pact with [Sheol](sheol-hades-hell.html) (or the grave). They thought that they could avoid the coming judgment and exile by taking refuge in falsehood and trying to conceal themselves with deception (Isaiah 28:15\). But God would not allow their tactics to be successful. They would not avoid judgment. Their covenant with death would be annulled. God explains how He would annul their covenant with death. He would lay in Zion (or send to Zion) a [cornerstone](Jesus-Christ-cornerstone.html) that would be the Messiah, and the one who trusts or believes in Him would not be disturbed (Isaiah 28:16\). Rather than trust in falsehood and deception, the believer in this Cornerstone would trust in One who would actually deliver because He is just and righteous. He would be God’s way of making justice and righteousness the norm, and through Him God would sweep away lies and deception (Isaiah 28:17\). But for those who had made a deal with death, that covenant with death would be annulled (Isaiah 28:18\); their pact with Sheol would not stand. The overwhelming scourge of the coming exile would not pass by them; rather, it would trample them (Isaiah 28:18\). The leaders in Jerusalem who had led the people astray would meet judgment. There would be a near\-term judgment for these leaders in the form of [exile at the hands of Babylon](Babylonian-captivity-exile.html), but there would also be an ongoing judgment for those who make a covenant with death and pact with Sheol in order to avoid God’s justice and righteousness. Those who trust in falsehood and deception will find such things are worthless in the day of judgment. Anytime God’s judgment comes, it will be unavoidable, and it will be full of terror (Isaiah 28:19\). The one seeking to find refuge from His judgment will find that the bed is too short and the blanket too small for him to find comfort (Isaiah 28:20\). The Lord will accomplish His work and will complete His judgments (Isaiah 28:21\). Any means one might seek to avoid His judgment will fail. God will ensure that the “covenant with death” will be annulled (Isaiah 28:18\). Isaiah warns those to be judged that they should stop carrying on as scoffers or else their fetters would be made stronger—their judgment would be more severe, as judgment was coming on all the land (Isaiah 28:22\). This warning to the wicked leaders of Judah that their covenant of death would be annulled provides an important caution for future generations: while God is full of lovingkindness and mercy, He is also righteous and just, and we cannot hide from Him nor escape His righteous judgments. Rather than trust in our own ability to deceive our way out of consequences, we ought to trust in the One who actually has the power to annul the wicked’s covenant with death. We can rely on Him as He is the tested and costly Cornerstone—the righteous One who can deliver us from judgment through His own sacrifice and gift of grace for all who [believe in Him](believe-in-Jesus.html).
Can Satan and/or his demons hear our prayers?	Answer [Prayer](what-is-prayer.html) is speaking to God, and, as with any conversation, it is possible for others to overhear what we say. We assume that [Satan](Satan-in-the-Bible.html) can and does “eavesdrop” on our prayers—that is, he can hear what we pray about. This should not be of major concern to the child of God. The Bible records many prayers from saints who prayed out loud, in their own language, with no fear that Satan might be eavesdropping: Daniel: The law in Persia was that no one could petition any god except the king of Persia for thirty days, but that did not deter Daniel from praying. “He went into his house, where the windows of his upper room opened toward Jerusalem, and three times a day he got down on his knees, prayed, and gave thanks to his God, just as he had done before” (Daniel 6:10\). Daniel’s enemies were watching and probably eavesdropping. Satan might have been, too, but we aren’t told. In any case, Daniel made no attempt to alter his prayer or to hide it from physical (or spiritual) eyes. David: On the run from Saul, David prayed for the Lord’s direction, and the Lord gave him a plan of escape (1 Samuel 23:9–14\). If any situation ever called for concern that Satan might be eavesdropping, this was it. Yet David simply prayed, giving no thought to whether the devil heard. Hezekiah: When King Hezekiah received a threatening letter from the Assyrians, “he went up to the temple of the Lord and spread \[the letter] out before the Lord” (2 Kings 19:14\). He then prayed for deliverance from the enemy. Satan is not mentioned at all in the passage, and we assume that Hezekiah did not care if Satan heard his prayer or not. He was praying to the Lord God Almighty, and that’s all he cared about. Hannah: In “deep anguish” and “weeping bitterly” at the door of the tabernacle, Hannah prayed for a son (1 Samuel 1:10–11\). Did Satan eavesdrop on her prayer? Yes, he probably heard it; at the very least, he was made aware of what she was praying through a demonic report. Did Satan take advantage of her struggle? It seems he had already been at work to make her miserable in her home life (1 Samuel 1:6–8\). He did not need the extra intel to know how to vex her. The above cases have at least two things in common: 1\) Satan is not mentioned even once. 2\) Those who prayed simply talked to God in a heartfelt, straightforward manner. 3\) The prayer was answered. As they prayed, Daniel and David and Hezekiah and Hannah focused on God and God alone. If the thought that Satan was listening ever crossed the minds—and it doesn’t seem that it did—their attitude would likely have been, “So what?” Satan might be eavesdropping—so what? The devil will do his worst—so what? We’re not talking to him; we’re talking to the Sovereign God of the universe! Our God will hear our cry and act on our behalf, regardless of what Satan hears or doesn’t hear, or what he does or doesn’t do. Satan can eavesdrop if he wants, but he is not stronger than the Holy Spirit, who “prays for us with [groanings](Spirit-intercedes-with-groanings.html) that cannot be expressed in words. And the Father who knows all hearts knows what the Spirit is saying, for the Spirit pleads for us believers in harmony with God’s own will” (Romans 8:26–27, NLT). Satan and his demonic hordes have absolutely no power to prevent God from answering our prayers according to His will. So, there is no need to stop verbalizing our prayers to keep Satan from hearing them. And there is no need to employ a “[heavenly language](praying-in-tongues.html)” to try to “fool” Satan. God hears, and that’s all that matters. Whether Satan and his demons hear and understand our prayers is irrelevant.
What does it mean that Bel bows down and Nebo stoops (Isaiah 46:1)?	Answer Isaiah 46 records the greatness of God in contrast to the inefficacy of the Babylonian false gods, including Bel and Nebo. At the time of Isaiah’s prophecies, [Babylon](Babylonian-empire.html) was the premier nation on earth and steeped in the worship of false gods and nationalistic pride. God had elevated Babylon for a time in history, and at the same time He would hold the nation accountable for its evils. God is the Sovereign Creator, the only true God—there is none else (Isaiah 45:18\). There is no other God besides Him (Isaiah 45:21\). He is the One in whom people can trust, and He calls to the peoples of the earth to turn to Him to be saved, because He is the only true God (Isaiah 45:22\). With that context established, God asserts that Bel bows down and Nebo stoops (Isaiah 46:1\). Bel, also called Marduk (or Marodech in Jeremiah 50:2\), was the chief of the Babylonian gods and represented the nation’s might and world leadership. Bel is mentioned several times in the Hebrew Scriptures and always in the context of being defeated or being judged. Jeremiah records that Bel would be put to shame (Jeremiah 50:2\) and would be punished (Jeremiah 51:44\) as part of Babylon’s judgment for its offenses against God and His chosen people, the Israelites. Nebo was a prominent city and mountain in Moab, but it seems that the reference here is to Nabu—a false god rather than the city and mountain in Moab. Nabu was also a prominent Babylonian god, second only to Bel (or Marduk). Nabu/Nebo has been associated with various other gods, including Nisaba (Sumeria), Thoth (Egypt), Apollo (Greek), and Mercury (Rome). Bel and Nebo were representative of Babylon’s pride, yet they would both be humbled. Bel bows down and Nebo stoops (Isaiah 46:1\). These Babylonian gods take a defeated and humbled posture as their images are carried by cattle away from Babylon (Isaiah 46:1\). Those who relied on these gods to deliver them found that those images went right into captivity with them (Isaiah 46:2\). Those gods could not save anyone, but the true God could. God had created the nation of Babylon, and He could deliver them (Isaiah 46:3–4\). So people should look to Him and trust in Him rather than the false gods of Babylon. Those false gods would bow down and stoop. They would become “burdens on weary beasts” (Isaiah 46:1\) and have no ability to deliver even themselves. As the Sovereign Creator of all, Yahweh, the God of the Bible, reminds the people of Israel that they could trust in Him. Even today, there are many false gods and idols that would attract our attention, but today, just like in Isaiah’s day, God is trustworthy and reliable. He is the One who can save. Isaiah warned Israel about trusting in Bel and Nebo—because Bel bows down and Nebo stoops—and we are likewise warned not to put our trust in what is unreliable. Jesus explained, for example, that we should not store up for ourselves treasures on earth where moth and rust destroy and where thieves break in and steal (Matthew 6:19\), but that we should serve God (Matthew 6:24\).
What does it mean that God is able to make all grace abound (2 Corinthians 9:8)?	Answer In 2 Corinthians 8:1—9:15, the apostle Paul speaks about God’s grace in the context of generous [giving](Bible-giving.html). Earlier, the believers in Corinth had promised to help the famine\-depleted church in Jerusalem (see Acts 11:27–30; 1 Corinthians 16:1–4; cf. 2 Corinthians 9:5\) but still had not sent their offering. Paul now challenges them to give generously and cheerfully (2 Corinthians 9:6–7\). He knows that, when Christians give with big hearts and open hands, God blesses them abundantly: “And God is able to make all grace abound to you, so that having all sufficiency in all things at all times, you may abound in every good work” (2 Corinthians 9:8, ESV). Paul draws from an agricultural proverb to illustrate his point: “Whoever sows sparingly will also reap sparingly, and whoever sows generously will also reap generously” (2 Corinthians 9:6; cf. Proverbs 11:24\). “A generous person will prosper; whoever refreshes others will be refreshed,” affirms Solomon (Proverbs 11:25\). In the style of the Beatitudes, Proverbs 22:9 agrees: “Blessed are those who are generous, because they feed the poor” (NLT). When Paul received financial help from the believers in Philippi, he wrote a similar encouragement: “I want you to receive a reward for your kindness. At the moment I have all I need—and more! I am generously supplied with the gifts you sent me with Epaphroditus. They are a sweet\-smelling sacrifice that is acceptable and pleasing to God. And this same God who takes care of me will supply all your needs from his glorious riches, which have been given to us in Christ Jesus” (Philippians 4:17–19, NLT). Sometimes we struggle with giving—even more with giving generously and cheerfully—when we have pressing needs of our own. We think we must hold on to what we have instead of giving it away. But Jesus Himself taught, “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” (Luke 6:38\). The God of the harvest provides a bounty for the farmer and his family to live on, plus a supply of seed for the next season and even some extra to feed the needy. In the same way, [Jehovah Jireh](Jehovah-Jireh.html), God our provider, blesses us with enough to meet our needs and plenty left over to share with others. This concept that God is able to make all grace abound to us is not unique to the New Testament and Proverbs. In the time of the prophet Malachi, the people had turned away from the Lord, robbing Him of the tithes and offerings He was due (Malachi 3:8–9\). Through Malachi, God challenged His people to test Him: “‘Bring all the tithes into the storehouse so there will be enough food in my Temple. If you do,’ says the Lord of Heaven’s Armies, ‘I will open the windows of heaven for you. I will pour out a blessing so great you won’t have enough room to take it in! Try it! Put me to the test!’” (Malachi 3:10, NLT). Every Christian is a recipient of God’s abundant, amazing grace made known through Jesus Christ in His wonderful gift of forgiveness and redemption by His blood (Romans 5:15\). His generosity in showing grace to sinners is our example. God’s grace poured out on us should be replicated in our graciousness toward others. And since God’s grace abounds in infinite, unmeasured supply, we who receive it are to show it to others without measure or stinginess. God desires His people in every generation to be generous\-hearted givers. He wants His children to trust “that God is able to make all grace abound.” And He bountifully provides all we need.
Who was Ahinoam of Jezreel?	Answer Ahinoam of Jezreel was a wife of [King David](life-David.html). She was the wife he married after his wife Michal was given to another man and sometime before he met Abigail. Ahinoam was the mother of David’s oldest son, Amnon (2 Samuel 3:2\). Jezreel refers to the city of that name in northern Israel and the area surrounding it, including Lower Galilee, Mt. Carmel, and Mt. Tabor. [Jezreel](Jezreel.html) was the place where Ahinoam was from originally. David met Ahinoam during his fugitive years as he was fleeing from [King Saul](life-Saul.html). Saul also had a wife named Ahinoam (1 Samuel 14:49–50\), and some speculate that Saul’s Ahinoam and David’s Ahinoam were the same person. While this is technically possible, it is extremely unlikely. King Saul was still alive when David married Ahinoam. Ahinoam was with David during some of the hardest times of his life, when he was constantly on the move, fighting battles, and struggling just to stay alive. In his attempts to elude Saul, David took refuge in [Philistine](Philistines.html) territory. David, his two wives, Ahinoam and Abigail, and 600 of his men were welcomed by King Achish of Gath (1 Samuel 27:1–3\). Later, David asked for a country town where he and his men could dwell with their families, and “on that day Achish gave him [Ziklag](Ziklag-in-the-Bible.html), and it has belonged to the kings of Judah ever since. David lived in Philistine territory a year and four months” (1 Samuel 27:6–7\). Then tragedy struck. While David and his fighting men were traveling north with the Philistines on a military assignment, [Amalekite](Amalekites.html) raiders attacked Ziklag. They burned the town and took captive “the women and everyone else in it, both young and old. They killed none of them, but carried them off as they went on their way” (1 Samuel 30:1–2\). Ahinoam and Abigail were among those captured. When David and his men returned to Ziklag and saw the carnage, David’s men thought of stoning him, because “each one was bitter in spirit because of his sons and daughters. But David found strength in the Lord his God” (1 Samuel 30:6\). With God’s guidance, David caught up with the Amalekite raiders. “David fought them from dusk until the evening of the next day. . . . David recovered everything the Amalekites had taken, including his two wives. Nothing was missing: young or old, boy or girl, plunder or anything else they had taken. David brought everything back” (1 Samuel 30:17–19\). Ahinoam was safe again. After Saul’s death, David inquired of the Lord what to do, and the Lord instructed him to go to Hebron. “David went up there with his two wives, Ahinoam of Jezreel and Abigail, the widow of Nabal of Carmel. David also took the men who were with him, each with his family, and they settled in Hebron and its towns. Then the men of Judah came to Hebron, and there they anointed David king over the tribe of Judah” (2 Samuel 2:2–4\). On that day, Ahinoam of Jezreel became Queen Ahinoam of Judah. Her son [Amnon](Amnon-in-the-Bible.html) was later born in Hebron.
How many angels can dance on the head of a pin?	Answer The seemingly flippant question of how many angels can dance on the head of a pin has historical roots in the Middle Ages. The question is alternately asked, “How many angels can dance on the point of a needle?” How many angels can dance on the head of a pin? was a serious topic of discussion among the scholastics. [Thomas Aquinas](Saint-Thomas-Aquinas.html) said that, since two angels cannot be at the same place at the same time, then only one could be on the point of a needle at any given time. And the debate began. Others pointed out that angels are spirits, so there is no limit to the number that could fit on the point of a needle or the head of a pin. Of course, if angels are spirits, it might be wrong to consider them as being “on” anything. Looked at another way, if angels assume bodily form (as they do from time to time in Scripture), how small could they make themselves? A modern\-day thinker might ask, if angels are as small as a bacterial cell, how many could fit on the head of a pin or the point of a needle? And could they make themselves even smaller than that? Could they make themselves as small as electrons? Even smaller than that? How many angels could fit on an electron?, etc., ad infinitum ad absurdum. With the [Reformation](Protestant-Reformation.html), Protestant theologians mocked this kind of speculation and debate. Why would theologians debate such issues when there were the important issues of salvation and eternity at stake? How a person can be made right with God is far more important than how many angels can fit in a small space. The question itself, evocative of impractical debates, has become an idiom referring to any type of unimportant academic discussion. That’s why, today, if a person asks a theological or philosophical question that the hearer thinks to be a waste of time, he may express that opinion by answering the question with the question “How many angels can dance on the head of a pin?” The original intent of the question of how many angels can dance on the head of a pin was not to determine the actual answer. The medieval [scholastics](scholastic-theology.html) were contemplating the nature of angels, spirits, physical space, and other theological and philosophical concepts. Such contemplations may indeed be valuable if they contribute to a greater understanding of biblical truth and are not ends in themselves. Even accurate biblical knowledge is not an end in itself. Jesus rebuked the religious experts of His day: “You study the Scriptures diligently because you think that in them you have eternal life. These are the very Scriptures that testify about me, yet you refuse to come to me to have life” (John 5:39–40\).
What is the meaning of “purify your hearts, you double-minded” in James 4:8?	Answer An alarming epidemic of [spiritual adultery](spiritual-adultery.html) and “friendship with the world” ran rampant in the early church (James 4:4\). James passionately told his readers to repent from their wicked ways and return to the Lord: “Draw near to God, and he will draw near to you. Cleanse your hands, you sinners, and purify your hearts, you double\-minded” (James 4:8, ESV). God desires His followers’ wholehearted loyalty and devotion (Exodus 34:14; Mark 12:29–31\). Believers who stray from the Lord must submit themselves to God and draw near to Him again through repentance. “Purify your hearts, you double\-minded” was James’ clear and distinct call to inner purification—to recognize and confess our sins and receive God’s forgiveness. His language closely resembles that of the psalmist: “Who may ascend the mountain of the Lord? Who may stand in his holy place? The one who has clean hands and a pure heart, who does not trust in an idol or swear by a false god” (Psalm 24:3–4\). James branded the believers “double\-minded” because they continued to live with one foot in the world while claiming to love and worship God. Their vacillating was dividing their loyalties. A similar charge was issued against the people of Isaiah’s time: “These people come near to me with their mouth and honor me with their lips, but their hearts are far from me” (Isaiah 29:13\). Earlier, James noted that double\-minded people are “unstable in all they do” (James 1:8\). The apostle John acknowledged that the true children of God who look forward to Christ’s return “purify themselves, just as he is pure” (1 John 3:3\). The Lord Jesus Himself said, “Blessed are the pure in heart, for they will see God” (Matthew 5:8\). The term pure here indicates the absence of impurity, contamination, or filth. It suggests a single\-mindedness of purpose that is free of distractions. Double\-minded people lack purity of heart. The Lord desires His followers to be laser\-focused in heart, mind, and purpose (Matthew 6:33\). The greatest commandment, Jesus said, is to “love the Lord your God with all your heart and with all your soul and with all your mind” (Matthew 22:37\). The apostle Paul explained that God looks for servants who commit their entire being to Him: “If you keep yourself pure, you will be a special utensil for honorable use. Your life will be clean, and you will be ready for the Master to use you for every good work. Run from anything that stimulates youthful lusts. Instead, pursue righteous living, faithfulness, love, and peace. Enjoy the companionship of those who call on the Lord with pure hearts” (2 Timothy 2:21–22, NLT). Anything that distracts us or has a contaminating influence on our lives will divide our loyalties and soil our hearts, rendering us ineffective kingdom servants. A pure heart is evidenced by openness, clarity, and an uncompromising desire to please the Lord in everything we think, say, and do. Purity goes beyond just cleaning up our outward behavior (“cleanse your hands”) to the internal purification of heart, mind, and soul (“purify your hearts”). In reality, humans are incapable of purifying their own hearts. David prayed, “Create in me a pure heart, O God, and renew a steadfast spirit within me” (Psalm 51:10\). God is the only one who can make us pure in heart and single in mind. It is the shed blood of Jesus Christ His Son that “purifies us from all sin” (1 John 1:7\) and the sanctifying work of the Holy Spirit that cleanses our lives (Romans 15:16; 1 Corinthians 6:11; 1 Peter 1:2\). Christ provided the necessary sacrifice for sin so that we could receive God’s forgiveness (John 1:29; Ephesians 1:7; Hebrews 9:12–22; 1 Peter 1:18–19\). God’s Word commands us: “Purify your hearts, you double\-minded.” And God’s Word—the [Logos](what-is-the-Logos.html), who is Jesus Christ—makes the command possible. Since we can enter God’s presence “by the blood of Jesus, by the new and living way that he opened for us through the curtain, that is, through his flesh, and since we have a great priest over the house of God, let us draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water” (Hebrews 10:19–22, ESV).
What does it mean to proclaim good news to the poor (Isaiah 61:1)?	Answer In Isaiah 61:1–3, the prophet described the [Messiah’s](what-does-Messiah-mean.html) God\-ordained mission to minister to the needs of the poor and disadvantaged. He began, “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\). Seven hundred years later, Jesus Christ launched His public ministry by preaching from this exact text, applying [Isaiah’s](life-Isaiah.html) words to Himself: “The Spirit of the Lord is on me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to set the oppressed free, to proclaim the year of the Lord’s favor” (Luke 4:18–19\). Jesus concluded, “Today this Scripture is fulfilled in your hearing” (Luke 4:21\), identifying Himself as Israel’s promised Messiah and Servant\-King who would proclaim good news to the poor. “Good news” is a favorable announcement. To “proclaim good news” is to announce or convey a message of positive information about important or recent events. The Greek verb describing this action is euangelizomai. The writers of the New Testament assigned this word specifically to the preaching or proclaiming of the [gospel](gospel-good-news.html) (evangelion). Proclaiming the good news means preaching God’s message of redemption of sinful humanity through the death and resurrection of His Son, Jesus Christ. From the verb euangelizomai, we get our English term evangelize. We proclaim the good news or evangelize when we preach the message of salvation in Jesus Christ—that the kingdom of God has come to earth in the person of God’s own Son, who brings with Him the forgiveness of sins and the gift of eternal life (Matthew 4:23; Romans 10:15\). In the Old Testament, “the poor” were those who had no inheritance, who were financially impoverished and of low social status, or who were downtrodden, oppressed, disadvantaged, and destitute. The poor were helpless and dependent upon powerful people and unfavorable circumstances. “The poor” are also those who live in dependence on God. The Psalms, especially, use the concept of poverty literally and symbolically to express reliance on God as protector, deliverer, and Savior of the poor (Psalm 12:6; 35:10; 102:17; 116:6\). These concepts of “the poor” continue into the New Testament, as people living in poverty and the humble who live by faith in God are “the poor.” In Jesus Christ’s great Sermon on the Mount, the Lord begins with the [Beatitudes](beatitudes.html), preaching, “God blesses you who are poor, for the Kingdom of God is yours” (Luke 6:20, NLT). The “[poor in spirit](poor-in-spirit.html)” (Matthew 5:3\) are people who recognize their own spiritual poverty—they realize their desperate need for God, turn to Him, and receive the richest blessings He graciously offers through faith in Jesus Christ. From prison, John the Baptist sent word to ask Jesus if He was indeed the promised Messiah of Israel. Jesus answered, “Go back and report to John what you have seen and heard: The blind receive sight, the lame walk, those who have leprosy are cleansed, the deaf hear, the dead are raised, and the good news is proclaimed to the poor” (Luke 7:22\). The fact that Jesus proclaimed good news to the poor was one of the authoritative marks of His Messiahship (Matthew 11:2\). James contended, “Hasn’t God chosen the poor in this world to be rich in faith? Aren’t they the ones who will inherit the Kingdom he promised to those who love him?” (James 2:5, NLT). The apostle Paul explained the extent of Christ’s unselfish kindness to the poor ones He came to save: “You know the generous grace of our Lord Jesus Christ. Though he was rich, yet for your sakes he became poor, so that by his poverty he could make you rich” (2 Corinthians 8:9, NLT). The prime objective of Jesus Christ’s entire ministry was proclaiming the good news of salvation to the poor. He is a Savior who meets the needs of the poor—both materially and spiritually. What’s more, He thoroughly satisfies them (Luke 1:53; 6:20–21; Matthew 5:6\).
What is orthodoxy? How can we tell if a teaching is orthodox?	Answer In the context of Christianity, orthodoxy refers to the core beliefs that define the Christian faith. The Oxford Dictionary of the Christian Church defines orthodoxy as “right belief, as contrasted with [heresy](heresy-definition.html)” (Cross, F. and Livingstone, E., ed., Oxford University Press, 2005, p. 1,206\). Orthodox beliefs are established, biblical beliefs that all Christians should agree on. While there is a wide range of legitimate views on many topics, rejection of orthodox beliefs places someone outside the bounds of Christianity. One theologian describes orthodoxy this way: “The word means ‘correct opinion,’ and relates specifically to the tried and true interpretations of the Bible’s major theme, its overarching story, and its foundational truths. These are the fundamental beliefs of the Christian faith that never change—and never should” (Svigel, M., RetroChristianity: Reclaiming the Forgotten Faith, Crossway, 2012, p. 87, emphasis in the original). God’s people have always held that we cannot approach God’s revelation and invent our own novel interpretation of His words; rather, our views must correspond to traditional orthodoxy, as handed down from the apostles and prophets (Ephesians 2:20\). Let’s look briefly at the history of Christian orthodoxy, both in the Bible and in the church, before concluding with some simple ways to determine whether a particular teaching is orthodox: In the Old Testament, Israel had a set of central beliefs that governed life. Deuteronomy 6:4–5 lays out some of the main elements of Jewish (and Christian) orthodoxy: “Hear, O Israel: The Lord our God, the Lord is one. Love the Lord your God with all your heart and with all your soul and with all your strength.” Directly following this foundational expression of orthodoxy, Moses commands the Israelites to teach God’s commandments to their children and represent them to others. This illustrates the enduring nature of orthodoxy: it is passed down by God’s people through the generations. Because Israel was a unique, covenant community, harsh penalties were prescribed for those who rejected the tenets given by God through Moses (Deuteronomy 17:2–7\). Those who sought to mislead their fellow Israelites into unorthodox beliefs and practices were to be put to death (Deuteronomy 13:6–11\). The Scriptures provide the divinely inspired guardrails for orthodoxy (2 Kings 22:13\). In the New Testament, [Jesus](who-is-Jesus.html) stands at the center of orthodoxy. As God Himself, everything Jesus says is true, and He is truth itself (John 1:14; Ephesians 4:21\). He has always been and will always be the center of the Christian faith (John 14:6\). The apostles carried Jesus’ message to the wider world. They did not use the word orthodoxy but referred to these core teachings by using phrases such as sound doctrine (Titus 2:1\), sound teaching (2 Timothy 1:13\), or simply the faith (Acts 6:7\). The church, “built on the foundation of the apostles and prophets,” was commanded to keep the teaching they received from Jesus Christ through the apostles (Ephesians 2:20; cf. 1 Timothy 3:14—4:10, 2 Timothy 1:13–14; Titus 1:9\). Churches were warned strongly against accepting people who taught things contrary to orthodoxy (2 Corinthians 11:3–4; Galatians 1:6–9; 1 John 4:2–3, 15; 5:10; 2 Peter 2:1–2\). Jude urges the church to “contend for the faith that was once for all entrusted to God’s holy people” (Jude 1:3\). Our word orthodoxy simply refers to the content of this faith. The church received the orthodox doctrines from the apostles and eloquently articulated them in various confrontations with early heretics. Many [early church fathers](early-church-fathers.html) decried those who introduced false teachings into the faith, demonstrating that they understood orthodoxy well before the existence of any kind of Christian power structure. Later, as doctrinal disputes over core issues threatened to tear the church apart, Christian leaders from across the world gathered to discuss their understanding of orthodoxy at what became known as [ecumenical councils](ecumenical-councils.html). While not perfect, several of these councils represent the early church’s consensus regarding important issues in light of Scripture and therefore reflect Christian orthodoxy. A belief in the full humanity and full divinity of Jesus is an example of Christian orthodoxy. Heretical groups have claimed that Jesus was only human, or only God, or only human until He became God, etc., but the church has historically recognized that Jesus was both [fully God and fully man](hypostatic-union.html), without division or confusion. Rejecting the full divinity or full humanity of Jesus places one outside the boundaries of Christianity and in opposition to what the Bible and the church have always taught. Several ecumenical councils reaffirmed this orthodox perspective. Other orthodox beliefs include the fact that God created the universe from nothing (Psalm 89:11–12\), that Jesus died and rose again (1 Corinthians 15:3–6\), and that Jesus is coming back for His people (Hebrews 9:28\). There are many important issues over which Christians can and do disagree that do not affect orthodoxy. Personal preferences and disagreements over secondary matters are not matters of orthodoxy; orthodox beliefs are faith\-defining. For example, one church might celebrate communion every week; another church observes it every month—but both churches might hold to orthodox beliefs. If we elevate personal views and denominational distinctives to the level of orthodoxy, we run the danger of unnecessarily dividing the body of Christ. We also remove the potency of the word orthodox and reduce it to a cult\-like acceptance of our own viewpoint. To paraphrase a line from the movie The Incredibles, “If everything is orthodox, nothing is.” Some doctrines are truly central to the Christian faith and are worthy of the term orthodoxy. How can we tell if a specific teaching is “orthodox”? We can check with the Scriptures, check with the church, and check with God: Check with the Scriptures. The Bible is the [final authority](sola-scriptura.html) regarding Christian belief and practice. If a doctrine contradicts the teaching of Scripture, it is unorthodox. Check with the church. The early church was not perfect; however, their memories overlapped the lifetimes of the apostles. The ecumenical councils were not infallible, but they did reflect the majority perspective of an early and mostly unified church. Therefore, if a novel interpretation of the Bible completely contradicts the teachings of the church fathers, the conclusions of the early ecumenical councils, and the enduring beliefs that most of the worldwide church still holds today, that interpretation is probably outside of the bounds of orthodoxy. Check with God. [Prayer](why-pray.html) should guide the entire discernment process. God invites us to bring our concerns to Him and ask Him for wisdom (James 1:5\). We need His help in everything we encounter. “Do not be anxious about anything, but in every situation, by prayer and petition, with thanksgiving, present your requests to God” (Philippians 4:6\).
How can I discern the will of God?	Answer Most people say from time to time, “I’d like to know [God’s will](know-God-will.html) for me in regard to this particular situation.” Is such knowledge possible? We should first ask, “Does God want us to know His will?” The answer is “yes!” In the most basic sense, that’s why He has given us His Word, the Bible. Furthermore, obedience hinges on knowledge. How can we obey Him if we don’t know what He wants us to do? Paul taught that we can discern the will of God: “For this reason, since the day we heard about you, we have not stopped praying for you. We continually ask God to fill you with the knowledge of his will through all the wisdom and understanding that the Spirit gives” (Colossians 1:9, emphasis added; cf. Colossians 4:12\). Elsewhere, Paul commands his readers to understand God’s will: “Therefore do not be foolish, but understand what the Lord’s will is” (Ephesians 5:17\). And we are “to test and approve what God’s will is” (Romans 12:2\). Seeking to know God’s will is a good pursuit. Below are some general principles we can use in seeking to discover the particulars of God’s will. (The content has been adapted from various sources, particularly Charles Stanley’s The Will of God: Understanding and Pursuing His Ultimate Plan for Your Life, Howard Books, 2019\.) 1\. The Comprehensive Word of God (2 Timothy 3:16–17; Psalm 119:105; Isaiah 8:20\). The Bible reveals God’s general will for us and His will regarding certain specific matters (such as loving others, speaking truth, maintaining sexual purity, etc.). In any given situation, we should first determine if the Bible addresses the issue either specifically or in principle. If so, we have God’s will in the matter. This is a “screen out” criterion because God will never lead us to do something that contradicts His Word. 2\. Complete Consecration (Psalm 37:3–4; John 7:17; Romans 12:1–2; 2 Corinthians 8:5\). God calls us to full commitment to Him. If we are only looking for guidance in one area, disregarding God’s will in the rest of our lives, we are missing the point. God’s will involves more than just what type of employment to pursue or which car to buy; it covers holiness and consecration in every area of life. 3\. Commitment in Advance to Do God’s Will (Luke 22:42; Psalm 40:8; Hebrews 10:7–9; John 4:34; 5:30\). When seeking God’s will, we must be willing to do His will when we discover what it is—even if we don’t particularly like it. Of course, we have our inclinations and preferences. But we need to be willing to set aside preference in favor of God’s perfect (and thus best) choice. Nineteenth\-century evangelist [George Müller](George-Mueller.html) had this testimony of how he sought God’s will: “I seek at the beginning to get my heart into such a state that it has no will of its own in regard to a given matter. Nine\-tenths of the trouble with people is just here. Nine\-tenths of the difficulties are overcome when our hearts are ready to do the Lord’s will, whatever it may be. When one is truly in this state, it is usually but a little way to the knowledge of what His will is” (Answers to Prayer: from George Müller’s Narratives, compiled by A.E.C. Brooks, Lector House, 2020\). Do we begrudgingly deign to do His will, more fully desire to do His will, or genuinely delight to do His will? 4\. Call upon the Lord (Pray) (Matthew 6:10; Luke 6:12–13; James 1:5\). To know God’s will, we should ask Him for wisdom: “If any of you lacks wisdom, you should ask God, who gives generously to all without finding fault, and it will be given to you” (James 1:5\). The asking needs to be done in faith, with no doubting (James 1:6\). 5\. Circumstances (Acts 15:36–41; 1 Corinthians 16:9; Philippians 1:12–13\). God often sovereignly arranges circumstances to align in such a way that they point us a certain direction. God works in us; He also works around us (see Acts 16:6–10\). Circumstances can be misinterpreted, so caution is advised and prayer is needed, but events can indeed help confirm and guide us in God’s will. 6\. Counsel (Proverbs 7:24; 15:22; 24:6; 28:26; Acts 13:2–3; 15:1–41\). Godly counsel from mature Christians can be invaluable in discovering God’s will. A wise counselor, knowing the counselee and the details of the situation, will provide perspective. The advice will be based on solid biblical truth and tailored to the individual. 7\. Common Sense (Proverbs 23:19; Titus 2:11–12\). Benjamin Franklin is credited with saying, “Common sense is something everyone needs, few have, and none think they lack.” [Common sense](common-sense.html) plays a part in much of what we do. We should not trust intuition or native sagacity to the exclusion of other things, but neither should we ignore our God\-given ability to analyze and reason. God often works through ordinary means. There are times when God’s will may be contrary to common sense—feeding the 5,000 with a boy’s lunch did not make sense to the disciples—but most of the time taking a reasoned, sensible approach is befitting godliness. 8\. Consider the Leading of the Holy Spirit (John 14:26; 16:7–13; Romans 8:27; 1 John 2:20\). The Holy Spirit leads children of God seeking to walk in His will. “For those who are led by the Spirit of God are the children of God” (Romans 8:14\). The Holy Spirit can lead in a particular direction over days, years, or even decades to prepare us for His purposes (see Romans 8:28–30; Hebrews 11\). He has also gifted each believer in a specific way (1 Peter 4:10\). One’s [giftedness](spiritual-gifts-survey.html) could be another indicator for or against a specific course of action. 9\. Contentment (Philippians 4:6–7; Colossians 3:15–17\). Generally speaking, if we don’t have peace about something, we shouldn’t do it. This doesn’t mean we won’t have any concerns, but we will have a confidence that we are moving in the direction of God’s choosing and a sense of peace that we undertake the path at God’s direction. “Blessed is the one who does not condemn himself by what he approves” (Romans 14:22\). 10\. Gospel Consciousness and Overall Consequences (1 Corinthians 3:12–15; 9:19–23; Philippians 2:3–4; Colossians 3:17, 23–24\). Paul looked at “the big picture” in discovering the will of God for himself. He evaluated situations and decisions in terms of how they would impact the proclamation and ministry of the gospel (1 Corinthians 9:19–23\). And he gives us this principle: “Whatever you do, whether in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him” (Colossians 3:17\). Considering the situation in light of God’s character and His overarching plan can provide clarity. Will this decision honor God, or will it grieve His heart? 11\. Stewardship Considerations (Luke 19:11–26; 1 Corinthians 4:1–2; 2 Timothy 2:4\). We are stewards of all that God has entrusted to us. This includes our time, talents, treasures, health, and spiritual gifting. And we must discern proper priorities: the good is often the enemy of the best. Will this course of action enhance our effectiveness for the Lord or lessen it? 12\. Do God’s Will as You Discover It (Psalm 143:10; Mark 3:35; John 13:17; Philippians 2:12–13; James 4:13–17\). God doesn’t show us His will as an academic exercise or to satisfy our curiosity. He shows us His will so that we may do it. James 1:22 says, “Do not merely listen to the word, and so deceive yourselves. Do what it says.” Conclusion and Summary. God wants us to know His will. The details of His plan become apparent as we study His Word and follow Him. The twelve principles listed above should help the process. Late Bible teacher [Warren Wiersbe](Warren-Wiersbe.html), in his With the Word Commentary (Thomas Nelson, 1991\), pointed to the importance of motive in discovering the will of God: “When you seek to edify others and glorify the Lord, you will know what to do.” (See 1 Corinthians 10:31; 14:26; Ephesians 4:29; Colossians 3:17; and Hebrews 10:24–25\.) In any situation, obey what you already know to be God’s will for your life. Finally, don’t seek God’s will to the detriment of seeking Him. Jesus said, “Now this is eternal life: that they know you, the only true God, and Jesus Christ, whom you have sent” (John 17:3\). We know that God’s ultimate will for us is that we would be conformed to the image of Christ (Romans 8:28–30\). We long to honor God, but, even more, we long to know God. We trust that “he who began a good work in you will carry it on to completion until the day of Christ Jesus” (Philippians 1:6\). Hebrews 13:20–21 provides a prayer and a challenge: “Now may the God of peace, who through the blood of the eternal covenant brought back from the dead our Lord Jesus, that great Shepherd of the sheep, equip you with everything good for doing his will, and may he work in us what is pleasing to him, through Jesus Christ, to whom be glory for ever and ever. Amen.”
What is nomina sacra?	Answer Nomina sacra is Latin for “sacred name.” In many old Christian manuscripts, the names God, Christ, Jesus, and Lord are abbreviated with the first and last letter of each word (although there can be some variation), with an overbar across the top of both letters indicating a contraction or abbreviation. This abbreviation in an early Christian manuscript is referred to as nomina sacra or sometimes nomina divina (“divine name”). For example, the symbol ΘC is a nomina sacra, being an abbreviated form of the Greek word for “God,” ΘεOC. To some extent, the use of these abbreviations is specific to the scribe, and not every manuscript follows the same practices all the time. But the use of nomina sacra is prevalent enough among extant manuscripts to recognize the trend. Generally speaking, the practice seems to have been a sign of honor or special respect for the name being abbreviated or contracted. Most ancient Jews were hesitant to speak or write the name of God lest they inadvertently use His name in vain. For instance, the Hebrew name Yahweh was so sacred that it was never pronounced. In fact, we don’t even know for sure how it was pronounced because we only have the consonants [YHWH](YHWH-tetragrammaton.html). The vowels a and e in YaHWeH have been supplied by later scholars based on the best evidence for the pronunciation. The Hebrew text Old Testament was originally written with only consonants. Native speakers would have understood how to pronounce the words without vowels, especially since most Hebrew words have a regular consonant\-vowel\-consonant construction. Unlike English, it is rare for two or more vowels to be found together in Hebrew, and two consonants are usually only found together if they are in separate syllables. (Nglsh spkrs cn stll rd txts wth nly cnsnnts bt wth sm dffclty.) Later, vowels were added to Hebrew manuscripts to preserve the pronunciation for generations to come and to facilitate easier reading for those not as familiar with the language. When God’s name, YHWH, had vowels added, the vowels were taken from the word Adonai (“Lord”), and the word was always pronounced Adonai. (This is reflected in the KJV by the translation “LORD” in all capital letters wherever the Hebrew has YHWH.) Today, many Jews who are religiously observant will not write the word God but instead will write G\-d for much the same reason. The nomina sacra in many ancient Christian manuscripts may reflect some of the same concerns. When the word god does not refer to the One True God (i.e., a reference to a pagan god), the abbreviations are not usually used. For instance, the NIV translates 1 Corinthians 8:5–6 like this: “For even if there are so\-called gods, whether in heaven or on earth (as indeed there are many “gods” and many “lords”), yet for us there is but one God, the Father, from whom all things came and for whom we live; and there is but one Lord, Jesus Christ, through whom all things came and through whom we live.” However, in the p46 Greek manuscript, the scribe writes out the words god and lord in verse 5 (and the NIV puts them in quotation marks), but in verse 6 the scribe uses nomina sacra for God, Father, Lord, Jesus, and Christ. (A photograph of this portion of p46 can be viewed at https://ntvmr.uni\-muenster.de/manuscript\-workspace?docID\=10046, accessed 9/24/2022\.) The use of nomina sacra does not appear to be a space\-saving technique, because many manuscripts containing it do not attempt to save space in other ways. It may be further evidence of Christian belief in the deity of Christ. The words/names God, Lord, Jesus, and Christ are all treated the same. To some degree, early Christians treated the names of Christ in the same way that Jews treated the name Yahweh. However, it does not appear nomina sacra were used with the same stringency and consistency with which Jews avoided the name Yahweh. Some manuscripts use nomina sacra inconsistently, and others not at all. This seems to demonstrate that the scribes were not attempting to “prove” anything by their use, nor were they adhering to a strict legalistic code. Rather, they were simply writing in a way that seemed natural to them. In later manuscripts other significant words came to be abbreviated as well (son, cross, father, savior, spirit, heaven, etc.) This practice was continued in many Latin and Coptic manuscripts. What started out as a sign of respect for deity may have eventually developed into a shorthand that simply saved labor and was extended to other important words. There is still much study to be done on the reasons for and significance of nomina sacra. Later, Christianity developed what is known as the [Christogram](Chi-Rho-symbol.html), the symbol that combines the first two Greek letters of ΧΡΙΣΤΟΥ (“Christ”), Chi and Rho, which to English readers will look like a capital X and P. The result is a kind of monogram. The Christogram is not used in any New Testament manuscripts but is used as shorthand for Christ in later Christian writings and incorporated into Christian artwork.
What does it mean that we are saved and being saved at the same time?	Answer Sin is the reason we need to be saved. We are saved from various aspects of sin, and so our salvation has a past and present (as well as a future) phase. When we are saved (justified) we are saved from the penalty of sin. This is a past act. Jesus paid for our sin on the cross in the past, and when a person trusts Him for salvation, that person is forgiven and justified before God. This is a once\-for\-all transaction. A person who is justified has been saved: For it is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God—not by works, so that no one can boast (Ephesians 2:8–9\). Therefore, since we have been justified through faith, we have peace with God through our Lord Jesus Christ (Romans 5:1\) However, it is not only the penalty of sin that is a problem. Christians still struggle with the power of sin in their lives. Even though they are forgiven, they are not perfect. While on earth they are being saved from the power of sin ([sanctified](sanctification.html)). Paul spends chapters 1—3 of Ephesians explaining how believers have been saved from the penalty of sin. Then he urges them to live in that reality by not letting sin continue to control their actions: As a prisoner for the Lord, then, I urge you to live a life worthy of the calling you have received. Be completely humble and gentle; be patient, bearing with one another in love. Make every effort to keep the unity of the Spirit through the bond of peace (Ephesians 4:1–3\). Count yourselves dead to sin but alive to God in Christ Jesus. Therefore do not let sin reign in your mortal body so that you obey its evil desires. Do not offer any part of yourself to sin as an instrument of wickedness, but rather offer yourselves to God as those who have been brought from death to life; and offer every part of yourself to him as an instrument of righteousness. For sin shall no longer be your master, because you are not under the law, but under grace (Romans 6:11–14\). So I find this law at work: Although I want to do good, evil is right there with me. For in my inner being I delight in God’s law, but I see another law at work in me, waging war against the law of my mind and making me a prisoner of the law of sin at work within me. What a wretched man I am! Who will rescue me from this body that is subject to death? Thanks be to God, who delivers me through Jesus Christ our Lord! (Romans 7:21–25\). So even Paul the apostle admits that he still struggles against sin in his life. However, as a Christian matures, there will be victories over sin in day\-to\-day life. Christians are being saved from the power of sin over them. Finally, in the future Christians will be saved from the very presence of sin ([glorified](glorification.html)). One day, Christians will receive a new body, and the sin nature will be completely eradicated. We look forward to a new home, a new heaven and a new earth where sin will no longer be an issue: Then I saw “a new heaven and a new earth,” for the first heaven and the first earth had passed away, and there was no longer any sea. I saw the Holy City, the new Jerusalem, coming down out of heaven from God, prepared as a bride beautifully dressed for her husband. And I heard a loud voice from the throne saying, “Look! God’s dwelling place is now among the people, and he will dwell with them They will be his people, and God himself will be with them and be their God. He will wipe every tear from their eyes. There will be no more death or mourning or crying or pain, for the old order of things has passed away. . . I did not see a temple in the city, because the Lord God Almighty and the Lamb are its temple. The city does not need the sun or the moon to shine on it, for the glory of God gives it light, and the Lamb is its lamp. The nations will walk by its light, and the kings of the earth will bring their splendor into it. On no day will its gates ever be shut, for there will be no night there. The glory and honor of the nations will be brought into it. Nothing impure will ever enter it, nor will anyone who does what is shameful or deceitful, but only those whose names are written in the Lamb’s book of life (Revelation 21:1–4, 22–27\). Salvation, then, has [three aspects](justification-sanctification-glorification.html): • Past: We have been saved from the penalty of sin. We have been justified. • Present: We are being saved from the power of sin. We are being sanctified. • Future: We will be saved from the presence of sin. We will be glorified.
Is the saying “to err is human; to forgive, divine” biblical?	Answer The saying “to err is human; to forgive, divine” is not found in the Bible, so, in that limited sense, it is not a biblical saying. However, the sentiment may have a biblical basis, depending on the way one applies it. Since it is a “free\-floating” proverb with no context, different people might interpret or apply it in different ways. The modern saying has its origin in the work of English poet Alexander Pope. In his Essay on Criticism, Part II (1711\), Pope wrote, “Ah ne’er so dire a Thirst of Glory boast, Nor in the Critick let the Man be lost! Good\-Nature and Good\-Sense must ever join; To err is Humane; to Forgive, Divine.” The first phrase of the proverb, “to err is human,” is certainly a biblical concept. Human beings have limited knowledge and are prone to make mistakes. Even a person with the best of intentions can make a mistake and hurt those around him. Well\-meant actions can make a bad situation worse. Scripture and human experience attest to the frailty and inability of human beings. Error is a quintessential human characteristic. The second half of the proverb, “to forgive, divine,” is also a biblical concept. Forgiveness is not a natural human response to an error or injury. When a human being responds to an error with anger, he is responding with normal human tendencies. Galatians 5:18–21 lists the normal characteristics of a person living in the flesh, that is, living a normal human life according to normal human urges, tendencies, and priorities: “Now the works of the flesh are evident: sexual immorality, impurity, sensuality, idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions, envy, drunkenness, orgies, and things like these.” A number of the sins listed in Galatians 5 are normal responses to an error. For example, someone is cut off in traffic. No malice was involved—one driver simply didn’t see the other car—but enmity, strife, fits of anger, rivalries, dissensions, and divisions result. These are all the opposite of forgiveness. To err is human, and so is responding in anger or trying to even the score. A corollary might be “it is human to err and then to deny, cover up, and blame someone else.” On the other hand, when someone suffers from another’s mistake, the person who has been influenced by divine priorities will respond differently: Galatians 5:22–23 gives the contrasting responses of one controlled by the Holy Spirit; “But the [fruit of the Spirit](fruit-of-the-Holy-Spirit.html) is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self\-control.” Likewise, James 3:17 speaks of “wisdom from above” that is “first pure, then peaceable, gentle, open to reason, full of mercy and good fruits, impartial and sincere.” When a person commits an error, he is acting as a normal human being. When the person who was wronged responds with forgiveness, he is acting in line with divine tendencies. He is imitating the God who [forgives](got-forgiveness.html). So, the saying “to err is human; to forgive, divine” does agree with biblical principles. So far, we have only considered “innocent” errors, not sins where a person willfully harms another person or intentionally breaks God’s law. Galatians 5:18–21 contains plenty of examples of this kind of behavior in addition to the behaviors already mentioned. These are sinful “errors” in judgment whereby people think they know better than God about what they should do, how they should treat others, and what will make them happy: sexual immorality, impurity, sensuality, idolatry, sorcery, jealousy, envy, drunkenness, orgies. Sins are always errors in judgment and the result of unchecked human tendencies. To make these kinds of sinful errors that hurt others is human. To respond with love and forgiveness is divine. However, there is another way the proverb can be understood that would not be biblical. There is a popular sentiment that God is simply a celestial father figure or a doting grandpa in the sky. People err (they sin), and it is normal for God to forgive—that’s His “job.” This sentiment about God is expressed in the song “A Father’s Love,” written by Aaron Gayle Barker and made popular by George Strait: I got sent home from school one day with a shiner on my eye Fightin’ was against the rules, and it didn’t matter why When dad got home, I told that story just like I’d rehearsed Then stood there on those tremblin’ knees and waitin’ for the worst And he said Let me tell you a secret about a father’s love A secret that my daddy said was just between us He said daddies don’t just love their children every now and then It’s a love without end, amen When I became a father in the spring of '81 There was no doubt that stubborn boy was just like my father’s son And when I thought my patience had been tested to the end I took my daddy’s secret, and I passed it on to him Last night, I dreamed I’d died and stood outside those pearly gates When suddenly I realized there must be some mistake If they know half the things I’ve done, they’ll never let me in And then somewhere from the other side, I heard these words again God does forgive sinners, but He does not do it without justice. God’s love forgives, but His justice demands that the penalty of sin be paid. Romans 3:21–26 explains that it is only because of the death of Christ on behalf of sinners that God can be both “just and the justifier of the one who has [faith in Jesus](faith-in-Jesus.html).” Biblical forgiveness is not based on sentimentality but on the satisfaction of justice. Believers who have been forgiven can also forgive others because they understand how much they have been forgiven. They can forgo taking revenge because they know that God will settle all scores in the end (see Romans 12:14–21\).
What did Jesus mean that “by your words you will be condemned” (Matthew 12:37)?	Answer In a context in which Jesus chastises the [scribes](scribes-Jesus.html) and [Pharisees](Pharisees.html) for rejecting Him and His message, He tells them that “by your words you will be condemned” (Matthew 12:37\). Throughout His time on earth, Jesus challenged those who exhibited spiritual pride and hypocrisy, and the Pharisees consistently demonstrated both. In this context the Pharisees had condemned the innocent (Matthew 12:7\) by accusing Jesus’ disciples of breaking the Sabbath, implicating Jesus as breaking the Sabbath as well. Ultimately, they attributed Jesus’ signs and miracles to Satan (Matthew 12:24\). They had hardened their hearts against Him and spoke falsely against Him and His disciples. They deserved His criticism when He said, “By your words you will be condemned” (Matthew 12:37\). Jesus illustrates that principle by stating that a tree is known for its fruit. What the tree produces reveals what the tree is really made of (Matthew 12:30\). A tree produces fruit according to the kind of tree it is. In the same way, Jesus explains, the mouth speaks from the heart. He calls the Pharisees a “brood of vipers” because they were like serpents who poisoned others. They spoke deceptively and tried to appear good, but what they said and taught was falsehood. Their hearts were not filled with good; thus, what came out of their mouths was not good, either (Matthew 12:34\). When He said, “By your words you will be condemned,” Jesus was explaining that their words showed what was in their hearts. They had rejected God’s kingdom and shown they were unloving and that they hated justice. Their words reflected evil attitudes. Jesus then lays down the principle that a good man treasures good. When that man brings forth something from what he values, it is good. On the other hand, the evil man values what is evil, and when he brings forth from what he has invested in, it will be only evil (Matthew 12:35\). Jesus makes it clear that these things will be brought to light and will be judged. All will be held accountable for all of what they have said (Matthew 12:36\). What we say comes from our hearts. We are accountable for what we say, and we are accountable for what is in our hearts. Jesus said that “by your words you are justified and by your words you will be condemned” (Matthew 12:37\). He was not suggesting that by saying the right words people can be made righteous. Rather, He was explaining to the Pharisees that their words reflected what was in their hearts. Their words would either show that they were righteous, having righteousness in their hearts, or their words would show their unrighteousness. The Pharisees’ words were evidence that they had rejected Jesus. Jesus tells them that they can’t hide what is in their hearts. It shines through for everyone to see. Matthew 12:37 is a good reminder for all of us to listen carefully and to be accountable for what we say, as our words reflect our hearts. Jesus exhorted people to let Him change their hearts and make them righteous. We are similarly called to be born again by believing in Him. As we grow in our knowledge of Him, the way we think, feel, and talk will change. The Pharisees refused to learn that, and they needed to hear that “by your words you will be condemned.”
How is one who sings songs to a heavy heart like vinegar on soda (Proverbs 25:20)?	Answer If you’ve ever cooked or cleaned with vinegar and baking soda, then you probably have some insight into the meaning of Proverbs 25:20: “Whoever sings songs to a heavy heart is like one who takes off a garment on a cold day, and like vinegar on soda” (ESV). This proverb imparts wisdom regarding the need to be sensitive to the moods and feelings of others. One who merrily sings songs to a heavy\-hearted person acts unwisely and incongruously with the situation at hand. Rather than lift his spirits, we are more likely to anger or injure the person with our inappropriate cheerfulness in the face of his sorrow. In Proverbs 25:20, the word translated “soda” (nether in Hebrew) refers to a cleansing agent, like carbonate of soda or baking soda. The Septuagint (the Greek translation of the Old Testament) uses the term helkos in Greek, meaning “wound.” The New International Version follows this rendition, reading, “Like vinegar poured on a wound, is one who sings songs to a heavy heart.” Either way, the meaning of the proverb is conveyed. In the Greek sense, singing lighthearted songs to someone whose heart is broken is like pouring vinegar on a wound—it is a painfully cruel act. In the example of vinegar on soda, we have a similar outcome. An explosive, fizzing agitation occurs when vinegar first comes in contact with baking soda. Very quickly, the two elements neutralize and destroy one another. The image is one of insensitivity, counter\-productivity, and harm. A wise and loving friend with genuine compassion will understand the need to “rejoice with those who rejoice” and “[mourn](weep-with-those-who-weep.html) with those who mourn” (Romans 12:15; see also Job 30:25\). Tenderheartedness is a sign of true Christian character (Ephesians 4:32; Colossians 3:12; 1 Peter 3:8\). The apostle Paul astutely taught that, in the body of Christ, “If one part suffers, every part suffers with it; if one part is honored, every part rejoices with it” (1 Corinthians 12:26\). The writer of Hebrews urges us to “remember those in prison, as if you were there yourself. Remember also those being mistreated, as if you felt their pain in your own bodies” (Hebrews 13:3, NLT). Maintaining a positive, cheerful outlook is a good thing and sometimes can have an encouraging effect on those who are discouraged. But we must combine our optimism with [empathy](Bible-empathy.html) and understanding. When someone is down and depressed, burdened with a heavy heart, it would be thoughtless and unkind for us to disregard the depth of that person’s anguish and merely whistle a happy tune to him or her. Proverbs 25:20 likens such an approach to taking someone’s coat on a winter day, leaving them shivering and unprotected in the cold. Like vinegar poured on soda, this could elicit an explosive reaction. It certainly won’t help and is more likely to make matters worse by angering or wounding the one you had hoped to comfort. Singing a song to a heavy heart is like pouring vinegar on soda because it is an act devoid of compassion and feeling. Believers are to cry with those who are sorrowful and laugh with those who are rejoicing. When Jesus suffered agony in the [Garden of Gethsemane](garden-of-Gethsemane.html), He wanted His closest followers to be with Him, to watch and pray (Matthew 26:37–38\). God calls us to show mercy just as He does when we comfort others: “God is our merciful Father and the source of all comfort. He comforts us in all our troubles so that we can comfort others. When they are troubled, we will be able to give them the same comfort God has given us” (2 Corinthians 1:3–4, NLT). A sensitive believer understands how to come alongside the hurting as a tender and [compassionate](Bible-compassion.html) agent of healing.
Who was J. Vernon McGee?	Answer John Vernon McGee (1904—1988\) was an American pastor and radio Bible teacher, best known for his Thru the Bible radio program. McGee was distinctive for his “country” accent, down\-to\-earth Bible teaching, and homespun delivery. Born in Hillsboro, Texas, McGee’s impoverished family moved many times before his alcoholic father was killed in an accident when John was 13\. His family moved to Nashville, Tennessee, where McGee attended a [Presbyterian church](Presbyterians.html) and there received Christ as Savior. He wanted to attend college, but he instead took a job as a bank teller to support his mother. Later, the bank manager helped him raise funds for college. McGee attended Southwestern University in Memphis. There, he made friends who exerted a worldly influence on him. He was convicted of this, repented, and experienced renewed zeal to serve the Lord. After finishing his bachelor’s degree during the Great Depression, J. Vernon McGee wanted to attend seminary but had no funds to do so. However, the Lord led two widows to support him, and he attended Columbia Theological Seminary in Georgia, where he earned a bachelor of divinity degree. During this time, he also served as student pastor of a Presbyterian church. After finishing his studies, he served as a Presbyterian pastor in Nashville. About three years later, he began working on his master’s and then doctoral degrees at Dallas Theological Seminary. Upon finishing his degrees, the newly married McGee was called to pastor in Pasadena, California, where he served for eight years. In 1949 McGee became the pastor of the non\-denominational Church of the Open Door in downtown Los Angeles. He pastored there for twenty\-one years until he retired in 1970\. J. Vernon McGee had begun teaching the Bible on the radio in 1941, and he launched the Thru the Bible program in 1967\. Thru the Bible was a daily radio broadcast that took listeners through the whole Bible in five years. When one five\-year cycle was finished, the same messages were played again. Dr. McGee was a down\-home country storyteller who enjoyed relating the Bible and pointing people to Jesus. His radio program was a running commentary on Scripture, filled with easy\-to\-understand theology, application, and humor. His program was unofficially known as “The Bible Bus,” and it picked up new riders with increasing frequency. Each broadcast also included letters from listeners who were touched by the show. When Dr. McGee died in 1988, his radio program was broadcast in 35 different languages. McGee instructed the board of directors to keep the broadcast going as long as there was money and then to shut it down. Today, Thru the Bible is broadcast in 100 languages in 160 countries, and the Bible Bus shows no sign of slowing down. Besides radio, McGee’s messages are distributed through podcasts, YouTube, and MP3 downloads. In places where there is no electricity, Thru the Bible provides solar\-powered players. Producers and follow\-up teams correspond with listeners and provide materials for spiritual growth. The content of the program is also available in book form. People continue to come to Christ, and Christians are encouraged through these broadcasts, even though they were recorded decades ago. McGee’s focus on simple explanation and application of God’s Word feels fresh and up to date. Each broadcast includes new letters from listeners all over the world. McGee wrote in his series on Romans, “In my opinion, the greatest sin in the church of Jesus Christ in this generation is ignorance of the Word of God. Many times I have heard a church officer say, ‘Well I don't know much about the Bible, but . . .’ and then he gives his opinion, which often actually contradicts the Word of God! Why doesn’t he know much about the Bible? These things were written aforetime for our learning. God wants you to know His Word.” Here are some examples of J. Vernon McGee’s wisdom: “This is God’s universe, and He does things His way. You may have a better way, but you don’t have a universe.” “The Bible. Know it in your head. Stow it in your heart. Show it in your life. Sow it in the world.” “What is in the well of the heart will come up through the bucket of the mouth.” “I believe in the eternal security of the believer and in the insecurity of the make\-believer.” “An expert is an ordinary fellow from another town.” “Righteousness is innocence that has been maintained in the presence of temptation.” Dr. McGee always said the greatest compliment he ever received was early in his ministry, as he pastored in Georgia: “It was from a country boy wearing high buttoned, yellow shoes. After a morning service he came to speak to me. He groped for words, then blurted out, ‘I never knew Jesus was so wonderful!’ He started to say more but choked up and hurried out of the church. As I watched him stride across the field, I prayed, ‘Oh, God, help me to always preach so that it can be said, I never knew Jesus was so wonderful’” (https://ttb.org, accessed 10/3/22\).
Who is the Prophet in Deuteronomy 18:15–19?	Answer Deuteronomy is the account of [Moses’](life-Moses.html) teaching of the law to the generation of Israel after their 40\-year wilderness wandering. As part of his instruction to Israel, he speaks of a coming prophet: “The Lord your God will raise up for you a prophet like me from among you, from your fellow Israelites. You must listen to him. For this is what you asked of the Lord your God at Horeb on the day of the assembly when you said, ‘Let us not hear the voice of the Lord our God nor see this great fire anymore, or we will die’” (Deuteronomy 18:15–16\). In Deuteronomy 18 Moses warns the people against imitating other nations and falling into idolatry (Deuteronomy 18:9\). Moses reminds the people of specific practices they should avoid and how God would judge the people who engage in them (Deuteronomy 18:10–12\). Israel was to be distinct—holy and blameless—gaining their approval from God and not from other nations (Deuteronomy 18:13\). Those nations listened to falsehood and engaged in detestable practices (Deuteronomy 18:14\). Israel was not to do that. In order to ensure that Israel would know God’s direction, He would raise up for Israel a [prophet like Moses](Moses-and-Jesus.html) (Deuteronomy 18:15a). The context provides some hints as to who this prophet is. This prophet would be one of their countrymen, and they should listen to him (Deuteronomy 18:15b). Moses explains that this was a concession on God’s part. The people were terrified when God appeared at [Mount Sinai](mount-Sinai-significance.html) (in Horeb) and asked that God speak to them through an intermediary (Exodus 20:18–19\). God was gracious to the people and commended them for fearing Him (Deuteronomy 18:16–17\). Moses recounts how God told him that God would raise up a prophet and put His words in that prophet’s mouth (Deuteronomy 18:18\). Anyone who would not listen to the prophet would be accountable to God (Deuteronomy 18:19\). As Israel waited for this prophet, God warned that there would be false prophets who would speak in the name of other gods. Those false prophets would be worthy of death (Deuteronomy 18:20\). The people of Israel could recognize false prophets by whether or not their prophecies came to pass (Deuteronomy 18:21\). The reference to “a prophet” in Deuteronomy 18:15–19 could be fulfilled by any of the prophets that God would send to the nation. However, the expectation of the people was clearly that God would send one particular prophet. They looked forward to that. When [John the Baptist](life-John-Baptist.html) came, the people asked him if he was the prophet (John 1:21\). John explained that he was not the prophet. The One that John was announcing was the Messiah, the prophet for whom the people were waiting (John 1:26–30\). Peter connected the role of Messiah with that prophet and affirmed that Jesus was the Expected One (Acts 3:20–26\). While God spoke to Israel through [many prophets](prophets-in-the-Bible.html) over the years (Acts 3:24\), in the latter days God spoke through His Son (Hebrews 1:1\). Jesus is the ultimate Prophet and best epitomizes the prophet in Deuteronomy 18:15–19\. He spoke of things to come, announcing His coming kingdom. He revealed and explained His Father (John 1:18; 14:10–11\). He provided an incredible panorama of the future and offered a blessing to all who hear and heed His word (Revelation 1:3\). All who believe in Him will have eternal life (John 6:47\), and no one who believes in Him will be disappointed or disturbed (Isaiah 28:16\). This Prophet is trustworthy because He is much more than simply a prophet. He is the Christ, the Son of the living God (Matthew 16:16\). The people understood that this meant He was God (John 5:18\).
What is the significance of having an unveiled face in 2 Corinthians 3:18?	Answer In 1 Corinthians 3 Paul contrasts the [letter and the Spirit](letter-kills-Spirit-gives-life.html) as he argues for the legitimacy of his apostleship. At the end of the section, he characterizes all who believe in Jesus as having an “unveiled face”: “But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as by the Spirit of the Lord” (2 Corinthians 3:18, NKJV). The significance of having an unveiled face is unveiled as the chapter unfolds. Paul explains that the Corinthians themselves are Paul and Timothy’s letter of commendation (2 Corinthians 3:2\). Their new life and fruitfulness are evidence of the veracity of the ministry of Paul and Timothy. The letters sent to the Corinthians were not written with ink or on stone but were written by Christ and by the Spirit of God (2 Corinthians 3:3\). Their having an “unveiled face” was evidence of that (2 Corinthians 3:18\). Paul and Timothy had confidence in God and recognized that their adequacy came from God (2 Corinthians 3:4\). They knew that the fruit borne in the Corinthians’ lives was from God and that the ministry God had entrusted them with was reliable. God had made Paul and Timothy servants or ministers of a new covenant (2 Corinthians 3:6\). It is important to note that Paul never suggested that the [New Covenant](new-covenant.html) was being fulfilled in the church or among the Corinthians—that covenant was made exclusively with Israel and Judah (Jeremiah 31:31\). If God keeps His word, then He would have to keep that commitment with ethnic Israel and Judah in a literal sense. Paul explained elsewhere that he thought his ministry was important in part because God’s message of salvation would ultimately make Israel jealous for their Messiah, and they would one day call upon Him and be saved (Romans 11:11–12\). When that happens, the New Covenant will be fulfilled. Paul’s proclaiming of the gospel to the Gentiles (which many of the Corinthians were) was all part of that plan to ultimately bring the fulfillment of God’s word and His New Covenant. That the Corinthians had unveiled faces was important for them and also for the big picture of Paul’s ministry. Paul contrasts the letter and the Spirit, observing that the letter kills but the Spirit gives life (2 Corinthians 3:6b). When referring to the letter, Paul was talking about the Mosaic Law, which did not bring life but rather was a ministry to expose death (2 Corinthians 3:7\). Paul notes that, if the messenger of that ministry (Moses) had glory or a face that shone (2 Corinthians 3:7\), how much more the ministry of the Spirit would be associated with glory (2 Corinthians 3:8\). Paul compares the glory of the two ministries (death and life, and the two covenants for Israel) and asserts that the ministry of the Spirit comes with greater and lasting glory, while the glory associated with the Law of Moses faded away. Paul reminds his readers that Moses [wore a veil](Moses-veil.html) not to cover the glory that shone on his face but to cover the fading of that glory (2 Corinthians 3:13\). Paul adds that those original hearers of the Mosaic Law had a similar veil over their hearts and had hardened minds so as not to acknowledge their need for God’s righteousness (2 Corinthians 3:14–15\). But when a person turns to the Lord, that veil is lifted, and Paul describes believers as having an unveiled face (2 Corinthians 3:16–18\). Paul rounds out the contrast by making it clear that the letter referred to the Mosaic Law and the Spirit referred to Christ (2 Corinthians 3:17\). Jesus has a superior and everlasting ministry, bringing life, while the Law of Moses was designed to expose sin and death and direct a person to Christ (Galatians 3:24\). Because Paul and Timothy were able to serve such a great ministry, they had confidence and would not lose heart (2 Corinthians 4:1\). Because believers in Christ all have unveiled faces, we can likewise take heart. We can have confidence in the One who renews us and will raise us up with Christ one day (2 Corinthians 3:14–18\).
What are the unfruitful works of darkness (Ephesians 5:11)?	Answer In Ephesians 4:17—5:21, the apostle Paul gives practical yet challenging instruction in holy living. The path to holiness includes [imitating God](be-imitators-of-God.html) (like children imitating a parent) by walking in love (verses 5:1–2\) and walking as “children of light” (verses 5:8–9\). The opposite of holy living is characterized in the Bible as “walking in darkness” (Isaiah 9:2; see also Proverbs 2:13\), which is why Paul warns, “Take no part in the unfruitful works of darkness, but instead expose them” (Ephesians 5:11, ESV). Throughout Scripture, [darkness](spiritual-darkness.html) symbolizes sin and its effects (Proverbs 2:12–15; Matthew 6:23; Isaiah 5:20; Isaiah 29:15\). The word unfruitful in Ephesians 5:11 means “having no beneficial use, unproductive.” The works of darkness are unfruitful because they end in death, but the fruit of righteousness “leads to holiness, and the result is eternal life” (Romans 6:20–22\). By telling the Ephesians what behaviors to avoid, Paul outlines the unfruitful works of darkness: “But among you there must not be even a hint of sexual immorality, or of any kind of impurity, or of greed, because these are improper for God’s holy people. Nor should there be obscenity, foolish talk or coarse joking, which are out of place, but rather thanksgiving. For of this you can be sure: No immoral, impure or greedy person—such a person is an idolater—has any inheritance in the kingdom of Christ and of God” (Ephesians 5:3–5\). Paul advised the Romans to “cast off the works of darkness and put on the armor of light.” Then he listed other dark deeds such as “orgies and drunkenness, . . . sexual immorality and sensuality, . . . quarreling and jealousy” (Romans 13:12–13, ESV). To the Corinthians, Paul explained that light and darkness could not mix: “How can light live with darkness? What harmony can there be between Christ and the devil? How can a believer be a partner with an unbeliever? And what union can there be between God’s temple and idols? For we are the temple of the living God. . . . Let us cleanse ourselves from everything that can defile our body or spirit. And let us work toward complete holiness because we fear God” (2 Corinthians 6:14—7:1, NLT). Paul described people before salvation as being “dead because of your disobedience and your many sins. You used to live in sin, just like the rest of the world, obeying the devil—the commander of the powers in the unseen world. He is the spirit at work in the hearts of those who refuse to obey God” (Ephesians 2:1–2, NLT). In this dead state, “their minds are full of darkness; they wander far from the life God gives because they have closed their minds and hardened their hearts against him” (Ephesians 4:17–18, NLT). Jesus said, “Whoever walks in the dark does not know where they are going” (John 12:35\). Unbelievers wander about in the darkness until their eyes are opened “so they may turn from darkness to light and from the power of Satan to God. Then they will receive forgiveness for their sins and be given a place among God’s people” (Acts 26:18, NLT). God’s people are made alive as children of light (1 Thessalonians 5:4–5\). They avoid unfruitful works of darkness because they have been rescued “from the dominion of darkness and brought” into the kingdom of Christ’s light (Colossians 1:13\). Jesus said, “I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life” (John 8:12\). The unsaved person walks in darkness, performing unfruitful works of darkness, while the child of God puts on the armor of light and works toward complete holiness as Jesus directed: “You are the light of the world—like a [city on a hilltop](city-on-a-hill.html) that cannot be hidden. No one lights a lamp and then puts it under a basket. Instead, a lamp is placed on a stand, where it gives light to everyone in the house. In the same way, let your good deeds shine out for all to see, so that everyone will praise your heavenly Father” (Matthew 5:14–16, NLT). Paul told the Ephesians to expose the unfruitful works of darkness. He may have been speaking about the sins of fellow members of Christ’s body. Jesus taught believers to hold one another accountable for how they live and to work to restore those who get entangled in sin (Matthew 18:15–20; Luke 17:3; see also Galatians 6:1; Psalm 141:5; Hebrews 12:13; James 5:19–20; 1 Thessalonians 5:14\). But Paul may also have been referring to exposing the sins of disobedient non\-believers. Jesus stated, “All who do evil hate the light and refuse to go near it for fear their sins will be exposed. But those who do what is right come to the light so others can see that they are doing what God wants” (John 3:20–21, NLT). We expose unfruitful works of darkness by shining the light of God’s truth into a dark world. The apostle John explained, “This is the message we have heard from him and declare to you: God is light; in him there is no darkness at all. If we claim to have fellowship with him and yet walk in the darkness, we lie and do not live out the truth. But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus, his Son, purifies us from all sin” (1 John 1:5–7\). Darkness cannot remain in the light of God’s truth. Whether we expose unfruitful works of darkness in the church or shine light into a lost and dying world, we are fulfilling our mission on earth—transforming darkness into light as those living in darkness become people of the light (Isaiah 42:6–7; John 12:46; 2 Corinthians 4:6; 1 Peter 2:9; 2 Peter 1:19\).
What did Jesus mean when He said it was time to fulfill all righteousness (Matthew 3:15)?	Answer Before Jesus began His earthly ministry of proclaiming the coming kingdom, He went to the [River Jordan](Jordan-River.html) to be baptized by John the Baptist (Matthew 3:13\). Knowing that Jesus was the Messiah, John thought that he should be baptized by Jesus and not the other way around (Matthew 3:14\). Jesus persuaded John to baptize Him, saying that it was time to fulfill all righteousness (Matthew 3:15\). It seems that there were two reasons for Jesus to say it was time to “fulfill all righteousness.” One reason immediately follows in the context, and one is rooted in an earlier biblical context. First, the baptism confirmed Jesus as the Messiah. Second, it confirmed [John](life-John-Baptist.html) as the forerunner to the Messiah. Both Jesus and John were acting in fulfillment of prophecy. When Jesus came up out of the water after being immersed (or [baptized](Jesus-baptized.html)) by John, the Spirit of God descended like a dove from heaven upon Jesus (Matthew 3:16\). And from the heavens was heard an audible voice that said, “This is my Son, whom I love; with him I am well pleased” (Matthew 3:17\). Scripture prophesied that the Messiah would have the Spirit of God resting on Him (Isaiah 11:2\) and He would be God’s Son (Isaiah 9:6; Mark 1:1\). At Jesus’ baptism, both the Holy Spirit and the Father affirm that Jesus was the Messiah. The timing is significant. It was important that they made that affirmation after John baptized Jesus. Jesus recognized the significance of the moment even if John did not at first. Jesus recognized that the baptism was fitting—it was time to fulfill all righteousness (Matthew 3:15\), and the way for Jesus and John to do that was by this particular baptism. Baptism (from the Greek word baptize, which means “to immerse”) was a way for a person to identify with another person or group. It signified that the person being baptized was connected to the baptizer. When Jesus said it was time to fulfill all righteousness, it seemed that He understood there needed to be a formal, public connection of Jesus to John and vice versa. John had come proclaiming the good news of the kingdom and repentance (Matthew 3:2\). Matthew acknowledged that John was the one whom Isaiah had prophesied would come to prepare the way for the Messiah (Matthew 3:3\). Malachi had also recorded important prophecies about the Messiah and the one who would precede His coming. In one of those prophecies, God announced that His messenger would clear the path for Him, and then He would come to His temple (Malachi 3:1\). When Jesus was baptized by John, it was a confirmation that John was that messenger, the forerunner to the Messiah. John’s baptism of Jesus was an affirmation that John’s ministry was in accordance with God’s revealed plan. If John’s ministry was authentic, then the people should not ignore the One whom John was proclaiming: Jesus the Messiah. Jesus sought out John’s baptism because John was proclaiming the coming Messiah, and Jesus was that Messiah. By associating Himself with John and John’s message, Jesus affirmed both. He also showed the world that He, Jesus, was the prophesied Messiah. When the Holy Spirit and the Father made themselves known at this event, it showed that Jesus was the Messiah, and it affirmed the truth of John’s message. Jesus later explained that John was one of the witnesses to His Messiahship (John 5:33–35\). When Jesus said it was time to fulfill all righteousness (Matthew 3:15\), He understood it was time for John’s ministry to be stamped as authentic and for the Messiahship of Jesus to be affirmed by John the Baptist, the Holy Spirit, and God the Father.
What is a theologian / theologist?	Answer The term theologian comes from two Greek terms: theos, which means “God,” and logos, which means “reason.” (Logos is the word from which we get our word logic.) A theologian is one who studies (reasons about) God. The term theologist means the same thing, although it is not used much these days. Some people are “professional” theologians, meaning that their primary profession is studying God and things related to God, and then communicating that truth to others as teachers and writers. [Modern theology](questions_theology.html) includes “theology proper,” which is the study of the character of God, and related topics like Christology (study of Christ), pneumatology (study of the Holy Spirit), ecclesiology (study of the church), soteriology (study of salvation), anthropology (study of the nature of man), bibliology (study of the Bible), and eschatology (study of last things). There are many other types of theology as well. Today, “professional” theologians may be professors of theology in academic institutions. At one time every pastor was a theologian as well, spending hours in the study of Scripture and wrestling to put all the information together into a harmonious presentation of truth ([systematic theology](systematic-theology.html)). Today, however, many pastors shun “theology” in favor of “practical” sermons that meet felt needs or give people action steps to a better life. In this environment, theologian may be a pejorative term that speaks of a detached academic in an ivory tower thinking about irrelevant things. There has been another subtle change as well. At one time theology was considered the “[queen of the sciences](theology-queen-sciences.html).” This was so because what higher subject of study and investigation could there possibly be than God Himself? However, that was a time when most people believed that God actually existed in reality and that things could be discovered and known about Him by looking at His Word (the Bible) and His work in the world (present and past). Today, many academic institutions no longer have theology departments but rather have departments of religion. Religious studies differ from theology in that religious studies focus on human religious thoughts and beliefs rather than objective truth. For example, a theologian would study Christ based on what is revealed about Him in the Bible, but an expert in religious studies would study early Christian beliefs about Christ as recorded in the Bible (considered a book of human origin) and other ancient Christian literature. [R. C. Sproul](R-C-Sproul.html) (who was a theologian) wrote a book called Everyone’s a Theologian. The premise of the book was that every Christian who thinks about God and tries to live according to the Bible is a theologian. Theologian is a title that should apply to every believer, and it is not a title to be shunned. Every Christian should be intensely interested in the study of God and what He has revealed. Every Christian should strive to be the best theologian possible.
Is the omnipotence paradox a good argument against God?	Answer An “omnipotence paradox” is an argument that the idea of an all\-powerful being is self\-contradictory and, therefore, impossible. To make this claim, however, a person needs to define omnipotence in ways contrary to Scripture. These paradoxes may prove that some conceptions of God are irrational; however, they do not prove that the God described in the Bible is impossible. The most famous example of an “omnipotence paradox” is this: Can God create a stone so heavy He couldn’t lift it? If He can’t, then He is not omnipotent. If He can create it, then He is still not omnipotent, because He can’t lift it. Using this reasoning, some conclude God cannot be [omnipotent](God-omnipotent.html), while others argue that omnipotence itself can’t exist. Several forms of the omnipotence paradox exist. This form of attack on God’s nature has been around for centuries; [Thomas Aquinas](Saint-Thomas-Aquinas.html) argued the counterpoint in the early 13th century. Some version of this paradox can be found in historical records at least to the sixth century AD. Each time a variant is countered, attempts are made to strengthen the argument. Yet none have been able to take hold, even in some of the most prestigious philosophical circles. Eventually, all such arguments fall apart under scrutiny. The problem with the omnipotence argument is that it reveals an error in forming a logical statement. Nothing meaningful is produced. Simply put, creating an omnipotence paradox means writing nonsense. It asks whether a force can overcome itself—to validate the criticism, we’d have to assume that equal forces are not equal. If God can create something, He can control it. That’s not a “limitation” of power; it’s an expression of it. Saying, “God cannot be more powerful than God, so He is not powerful” is absurd. Further, these paradoxes rely on limited understanding of things like weight, gravity, and even objects. All of these would be under the control of any omnipotent being. If a being is truly omnipotent, he could modify gravitational force, time, and distance. There is no concept of “too heavy” from God’s perspective. Philosophers have strived to tweak the definition of omnipotence throughout history to address this flaw in the logic. The developers of these paradoxes struggle to truly comprehend an absolutely omnipotent being, and as a result they misrepresent what omnipotence is. The question that needs to be asked is not “Can He?” but rather “Would He?” Would God create a situation where He had to change the foundational scientific principles as we, His creation, know and understand them? Would He change the strength of gravity or the relationship between potential and kinetic energy? Scientists and engineers are virtually unanimous that the balance of these kinds of physical relationships are finely tuned in such a way as to support our existence in this universe. In other words, this universe was created in such a way as to allow for life as we know it to exist. God wanted it this way for a reason. Things exist as they do because God wills it. The laws and rules of physics, mathematics, logic, etc., were designed so we would exist and He would be revealed to us through them. “For since the creation of the world His invisible attributes are clearly seen, being understood by the things that are made, even His eternal power and Godhead, so that they are without excuse” (Romans 1:20\). Another common attempt at an omnipotence paradox is to ask if God can make a “square circle.” There, again, the problem is not power, but logic. Square and circle have different definitions. A “square circle” is not impossible; it’s nonsensical. In the most technical sense, we don’t need to answer that question at all, since it’s nonsensible. [C. S. Lewis](C-S-Lewis.html) wrote, “It is no more possible for God than for the weakest of His creatures to carry out both of two mutually exclusive alternatives; not because His power meets an obstacle, but because nonsense remains nonsense even when we talk it about God” (The Problem of Pain, Zondervan, 2001, p. 18\). Omnipotence paradoxes that do not address the true creative power and deliberate will of God are just two mutually exclusive alternatives strung together to form nonsense. God’s omnipotence is not self\-refuting.
What does it mean that the Lord is at hand (Philippians 4:5)?	Answer The apostle Paul offers these closing instructions and encouragements as he nears the end of his letter to the Philippians: “Rejoice in the Lord always; again I will say, rejoice. Let your reasonableness be known to everyone. The Lord is at hand” (Philippians 4:4–5, ESV). Remaining full of [joy](joy-of-the-Lord.html) by continually rejoicing in the Lord was part of Paul’s program for standing firm and staying faithful to the Lord. Joy was one of the key themes of his letter to the Philippians (Philippians 1:4–6, 23\-26; 2:1–2, 17–18\). Paul saw the peaceful, reasonable treatment of one another as a practical way to maintain joy in the church. “Reasonableness” is translated from the Greek word epieikēs, which means “gentleness, kindness, an attitude of lenience, yielding.” Jesus exemplified gentleness and meekness in His relationships with all people (Matthew 11:29; 21:5; Luke 23:34; 2 Corinthians 10:1; 1 Peter 2:23\). In Philippians 4:2–3, Paul speaks of a disagreement between Euodia and Syntyche, two women who had labored with Paul in his ministry of sharing the gospel. This division was robbing the church of joy. The relationship needed to be mended through the gentle, considerate yielding of rights one to the other. Earlier in the letter, Paul had urged the Philippians, “Then make me truly happy by agreeing wholeheartedly with each other, loving one another, and working together with one mind and purpose. Don’t be selfish. . . . Be humble, thinking of others as better than yourselves. Don’t look out only for your own interests, but take an interest in others, too” (Philippians 2:2–4, NLT). What motive does Paul give the Philippians for letting their reasonableness and gentleness be shown and known to everyone? He reminds them that “the Lord is at hand.” This turn of phrase is a reference to the day of Jesus Christ’s return. Paul had mentioned the nearness of Christ’s coming several times in this letter (Philippians 1:6, 10; 2:16\). The original Greek phrase translated “the Lord is at hand” (ho kurios eggus) is dubbed “the Apostle’s watchword” by some commentators. A similar term in Aramaic is [maranatha](maranatha.html), which can be translated “our Lord cometh.” The New Living Translation renders Philippians 4:5 as “Let everyone see that you are considerate in all you do. Remember, the Lord is coming soon.” The early believers lived with a looming sense of urgency, believing the Lord’s return was [imminent](imminent-return-Christ.html). They took Christ’s teaching on the subject to heart: “So you, too, must keep watch! For you don’t know what day your Lord is coming. Understand this: If a homeowner knew exactly when a burglar was coming, he would keep watch and not permit his house to be broken into. You also must be ready all the time, for the Son of Man will come when least expected” (Matthew 24:42–44, NLT). The apostle Peter taught extensively about the day of the Lord’s return (2 Peter 3:1–13\). James encouraged believers to have patience and courage, “for the coming of the Lord is at hand” (James 5:8, NLT). The Lord is at hand means the Lord is nearby. He is always close to us, both in time and in space. When John the Baptist began to preach, preparing the way for the coming of the Lord, He said, “Repent, for the kingdom of heaven is at hand” (Matthew 3:2, ESV). Jesus Himself repeated these words (Matthew 4:17; 10:7; Mark 1:13\). God is not far away or separated from our reality here on earth. God asked, “Am I a God at hand, declares the Lord, and not a God far away? Can a man hide himself in secret places so that I cannot see him? declares the Lord. Do I not fill heaven and earth? declares the Lord” (Jeremiah 23:23–24, ESV). God is always near, close by, and available to us (Deuteronomy 4:7; Psalm 34:18; 119:151\). David sang, “The Lord is near to all who call on him, to all who call on him in truth” (Psalm 145:18\). Knowing Jesus our Lord is close at hand and ever\-present is a powerful encouragement through difficult times. It is also a compelling incentive to [godly living](live-lives-Christ-return.html) in light of His approaching return. Maranatha!
What does the Bible say about necrophilia?	Answer Necrophilia (literally, “corpse\-love”) is a deviant sexual practice involving attraction to a corpse. It is also called necrophilism or necrolagnia. A necrophiliac is a person who derives sexual pleasure from having sex with a dead body. A necrophagist is someone who derives sexual pleasure from eating dead bodies or certain parts of them. The Bible nowhere directly mentions necrophilia or necrophagia. In some cases, necrophilia involves sexually touching or having sexual intercourse with a recently deceased body; more often, however, a necrophiliac chooses bodies in more advanced stages of decay. The body of someone murdered by a necrophiliac is often kept in a shallow grave or other hidden place, allowing the necrophiliac to return for more sex with the victim at will. Fairly recent examples of necrophiliacs include Ted Bundy, Gary Ridgway (the Green River Killer), Edmund Kemper (the Co\-ed Killer), and Jeffrey Dahmer. “There is nothing new under the sun” (Ecclesiastes 1:9\), and the sin of necrophilia has been around for a long time. The Greek historian Herodotus (c. 484—425 BC) wrote of how the ancient Egyptians safeguarded the deceased from the practice of necrophilia (The Histories, Penguin Books, 1972, p. 161\). At least one Greek mythology contains hints of necrophilia perpetrated by Achilles. In that second\-century account, a fellow soldier says that Achilles “fell in love with the Amazon \[Penthesilia] after her death” as he stood over her corpse (Apollodorus, Library Epitome, trans. by Frazer, J., book E, ch. 5, § 1\). Although the Bible does not explicitly condemn necrophilia, it contains principles that clearly mark it as a sin. The Mosaic Law specified that touching a dead body made a person unclean (Numbers 19:11–16\). The law applied to any type of touching, including incidental contact required for moving the body and preparing it for burial. The [uncleanness](ceremonially-unclean.html) extended to those who touched a grave (verse 16\) and even to those who were in the same tent as a corpse (verse 14\). After seven days, the unclean person could be cleansed by going through a ceremonial process. Failing to complete that process carried a hefty penalty: “Whoever touches a dead person, the body of anyone who has died, and does not cleanse himself, defiles the tabernacle of the Lord, and that person shall be cut off from Israel” (Numbers 19:13, ESV). The Bible limits sexual activity to a husband and wife. All forms of sex outside of marriage are sinful (Acts 15:20; 1 Corinthians 5:1; 6:13, 18; 10:8; 2 Corinthians 12:21; Galatians 5:19; Ephesians 5:3; Colossians 3:5; 1 Thessalonians 4:3; Jude 1:7; Revelation 21:8\). Within the confines of marriage, sex is good and right. However, death ends a marriage (Romans 7:2\). Thus, it is impossible for a necrophiliac to be married to the object of his [lust](lust-of-the-flesh.html), and necrophilia falls under the same condemnation as other forms of extramarital sex. Necrophilia in any circumstance is a sexual perversion and forbidden by God. Some of the acts of the flesh are listed in Galatians 5\. The first two are [sexual immorality](sexual-immorality.html) and impurity (verse 19\). Necrophilia definitely involves immoral sex, and it is impure by any measure of purity. It is a sin that carries a severe warning: “Those who live like this will not inherit the kingdom of God” (Galatians 5:21\). Death is the ultimate insult to God’s plan. Death is the result of sin (Romans 6:23\). God’s original creation was perfect, complete, and good (Genesis 1\). When sin was introduced into the universe, it began the process of perverting, twisting, and ruining what was intended to be holy, right, pure, and lovely. Necrophilia is one example of the twisting of God’s intent and the darkness capable of fallen humanity.
How does the “testing of your faith” produce perseverance (James 1:3)?	Answer Throughout the New Testament, believers are urged to view problems and [trials](trials-tribulations.html) from a heavenly perspective. James says we ought to consider our troubles “an opportunity for great joy” (James 1:2\) because they produce in us a character quality that is key to staying the course and finishing well: “The testing of your faith produces perseverance. Let perseverance finish its work so that you may be mature and complete, not lacking anything” (James 1:3–4\). The word translated as “perseverance” here (hypomonēn in the original Greek) means “the power to withstand hardship or stress, especially the inward fortitude necessary to endure.” Other translations render this noun “steadfastness” (ESV), “endurance” (NLT, CSB), and “patience” (KJV, NKJV). The testing of our faith produces the power and inner stamina necessary to patiently endure hardship and persecution and grow into spiritual maturity. In a parallel teaching, the apostle Paul asserts, “We can [rejoice](joy-trials.html), too, when we run into problems and trials, for we know that they help us develop endurance” (Romans 5:3, NLT). The apostle Peter echoes the sentiment: “Instead, be very glad—for these trials make you partners with Christ in his suffering, so that you will have the wonderful joy of seeing his glory when it is revealed to all the world” (1 Peter 4:13, NLT). The writer of Hebrews explains, “For you need endurance, so that after you have done God’s will, you may receive what was promised” (Hebrews 10:36, HCSB). Peter also assures us that the [testing of our faith](why-does-God-test-us.html) through trials proves the genuineness or authenticity of our faith: “So be truly glad. There is wonderful joy ahead, even though you must endure many trials for a little while. These trials will show that your faith is genuine. It is being tested as fire tests and purifies gold—though your faith is far more precious than mere gold. So when your faith remains strong through many trials, it will bring you much praise and glory and honor on the day when Jesus Christ is revealed to the whole world” (1 Peter 1:6–7, NLT). It is one thing to stand firm in our convictions when everything is going well and our faith remains untested. But how do we react when God seems silent, when everything is falling apart, when our hearts are broken, and our dreams are shattered? It’s then that the trials of this life truly test our faith and provide an opportunity to produce perseverance—a steadfast endurance that develops spiritual wholeness and maturity in us. When our confidence in Christ is proven unshakable through the fires of adversity, we can face any situation with joy, determination, and ever\-increasing hope. We can trust God to uphold us through it all and reward us in the end. We let “perseverance finish its work” when we continue to follow Jesus Christ, letting our “roots grow down into him” and our lives to “be built on him. Then your faith will grow strong in the truth you were taught, and you will overflow with thankfulness” (Colossians 2:7, NLT; see also Colossians 1:10–12\). Abiding in Christ calls for patient endurance over time and through testing for the work to be done in us (see John 15:4–10; Romans 12:12; Colossians 1:23; Hebrews 10:36–38; 2 Peter 1:5–8; Revelation 2:2–3\). The testing of our faith also produces life. Jesus told His disciples that, amid opposition, they should “stand firm, and you will win life” (Luke 21:19\). Knowing they would all face intense persecution, Jesus said, “You will be hated by everyone because of me, but the one who stands firm to the end will be saved” (Matthew 10:22; see also Matthew 24:13\). Thankfully, perseverance does not depend solely on our efforts. As followers of Jesus, the Spirit of God is at work in us, giving us the power and strength to persevere (Philippians 2:13; 4:13; Ephesians 3:16; 1 Corinthians 12:6; 15:10; 2 Corinthians 1:21–22; Hebrews 13:21\). Perhaps one of the best biblical examples of a person who developed spiritual maturity by persevering through severe testing of faith was the Old Testament character [Joseph](life-Joseph.html). He was tricked by his brothers and sold into slavery (Genesis 37:1–36\), framed by Potiphar’s wife (Genesis 39:12–36\), and forgotten in prison (Genesis 40:23\). But God was working in Joseph through his hardships, fulfilling a plan to save his family and the future nation of Israel. Yet, it wasn’t until many years later that Joseph could see God’s hand in his trials. But then he could say to his brothers, “You intended to harm me, but God intended it for good to accomplish what is now being done, the saving of many lives” (Genesis 50:20\). God permitted the testing of Joseph’s faith to produce perseverance, which finished its work by making him “mature and complete, not lacking anything.” What’s more, Joseph’s determined, steadfast endurance brought about “the saving of many lives.”
What does it mean to suppress the truth in unrighteousness (Romans 1:18)?	Answer In the epistle to the Romans, we see the universal need for righteousness (Romans 1:1—3:20\), God’s provision of righteousness (Romans 3:21—4:25\), the practical implications of righteousness for a person’s life (Romans 5—8\), an illustration of how God is working with Israel for their righteousness (Romans 9—11\), and God’s expectation for those who are righteous (Romans 12—16\). As he begins to develop his argument that all humanity needs God’s righteousness, Paul says, “For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness” (Romans 1:18, NKJV). Paul asserts the centrality and value of the [gospel](what-is-the-gospel.html), the good news about how God can make people righteous and save them through belief in Him (Romans 1:16–17\). In the verses that follow, Paul shows that all people need this gospel and God’s righteousness, because all are unrighteous. He explains that God’s wrath is revealed against all ungodliness and unrighteousness. One of the expressions of that universal guilt is that there are those who suppress the truth in unrighteousness (Romans 1:18\). There are three aspects about God evident to everyone through what God has made: His invisible attributes, His eternal power, and His divine nature (Romans 1:19–20\). Because He has allowed Himself to be known in those ways, no one has an excuse for their unrighteousness. All are accountable to Him as their Creator. Even though everyone has an awareness of God, those who suppress the truth in unrighteousness refuse to acknowledge God or give Him thanks. They know the truth about God, but they actively suppress it. These are the ones described in John 3:20: “Everyone who does evil hates the light, and will not come into the light for fear that their deeds will be exposed.” They engage in futile speculations, and their hearts are darkened (Romans 1:21\). They become fools who worship the creation rather than the Creator (Romans 1:22\), they dishonor their bodies (Romans 1:23–27\), their minds are depraved (Romans 1:28\), and they engage in all kinds of evil behavior (Romans 1:29–32\). This progression for those who suppress the truth in unrighteousness shows that God is justified in judging the unrighteous. He has the right to judge. All have fallen short of His holy standard (Romans 3:23\), and the wages that all have earned is death (Romans 6:23\). Whether or not all suppress the truth in unrighteousness to the same extent, all are guilty. As James explains elsewhere, if a person is guilty of breaking one of God’s commands, he is guilty of all and deserving of judgment (James 2:10\). Thankfully, Paul doesn’t stop at affirming the guilt of those who suppress the truth in unrighteousness. When Paul explains the extent of sin and unrighteousness as universal, he adds some hopeful and critical information. All have sinned and fallen short of the glory of God, and all can be [justified](justification.html) (or declared righteous) by God by believing in Jesus (Romans 3:23–24\). All have earned the wages of sin, which is [death](the-wages-of-sin-is-death.html), but all can also receive the free gift of God, which is eternal life (Romans 6:23\). The death Paul is talking about is more than just physical death—it is also separation from God. When Adam first sinned, he was separated from God and was afraid (Genesis 3:10\). God had told Adam that if he sinned he would die (Genesis 2:17\). After Adam sinned and was already dealing with that consequence, God further explained that Adam would have another consequence that would include gradual yet certain physical death (Genesis 3:19\). Because all of us are born from Adam, we are all [sinful](sin-nature.html) in our natures (Romans 5:12, 15\) and we often are those who suppress the truth in unrighteousness. But Jesus died to pay the price we could never finish paying. When we believe in Him, we are given the righteousness of Christ and redeemed from judgment and death (Romans 3:24–28\). Paul explains elsewhere that we are saved by God’s grace through belief (Ephesians 2:8\). This salvation is a gift of God and not something we can earn ourselves. Instead of being those who suppress the truth in unrighteousness and descending into darkness, we are given new life. We are His workmanship now in Christ Jesus. We proclaim the truth and are designed to do good rather than evil things (Ephesians 2:10\). By God’s grace and through our faith in Him, God fixed our unrighteousness problem.
What does it mean that God predestined those He foreknew (Romans 8:29)?	Answer In several contexts Paul describes how God is sovereign and involved in the process of people being [justified](justification.html) (declared righteous). In Romans 8:29 Paul explains that we can learn some important things about God because of His [election](doctrine-of-election.html): “For those God foreknew he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers and sisters.” Just before he mentions the fact that God [predestined](predestination.html) those He foreknew, Paul makes the striking statement that God causes all things to work together for those who love God and are called according to His purposes (Romans 8:28\). That statement gives believers in Christ confidence that, even when circumstances are discouraging, they can know that God is in control and has a plan. Paul then provides detail to show the trustworthiness of God in working all things together for good. Those whom God foreknew He predestined to be conformed to the image of Jesus (Romans 8:29a). We learn a couple key points about God here. First, we discover that God has foreknowledge of people before they even exist. Jeremiah records that God knew and consecrated him before he was born (Jeremiah 1:5\). David wrote that God had written all of David’s days in a book, ordaining them before they began (Psalm 139:16\). Second, we learn that God does indeed predestine certain people (that is, He “determines beforehand,” “ordains,” “decides ahead of time” who will be saved). In Ephesians 1 Paul explains that God the Father chose believers to be in Christ before the foundation of the world (Ephesians 1:4\) and predestined believers to adoption as sons of God (Ephesians 1:5\). The Bible teaches that God foreknows and predestines His children, and this presents some [challenging questions](predestination-vs-free-will.html) regarding whether people can choose—or does God’s sovereignty preclude human ability to choose? Historically, the [Calvinist position](calvinism.html) has emphasized God’s sovereignty over human choice, while the [Arminian](arminianism.html) position elevates human choice over God’s sovereignty. These two theological traditions attempt to resolve the perceived tension between human choice and God’s choice. The Bible makes things a bit simpler than do the two traditions. The passages in the Bible that address the relationship of God’s sovereignty to human choice do not send us to door number 1 or door number 2, but to a third door. One thing we learn about God, if He predestined those He foreknew, is that God is sovereign; predestination is a theological fact. But we also learn in the Scriptures that people are accountable for what they choose. Mary is commended for her choice (Luke 10:42\), and Moses is commended for his (Hebrews 11:24–25\). Paul made a choice about whom he would serve with (Acts 15:40\). The Scriptures are full of people who make choices; at the same time, they are also full of statements affirming that God’s will trumps human will (for example, Romans 9:16\). One theological option is that God is sovereign, and people really don’t have choice. Another suggests that people choose; thus, God can’t exercise His sovereignty over human choice. The third option is simply that both are true—God is completely in control, and humanity makes choices and is completely accountable for those choices. The Bible does not present these as irreconcilable truths (as theological traditions sometimes do). We learn that, if God predestined those He foreknew, He both knows His creation before it exists and He determines important things about His creation. If God is great enough to be the Creator of all, then He is not stumped by the mutual existence of His sovereignty and human volition, choice, and responsibility. Perhaps we ought to let Scripture dictate how we view and understand God rather than theological traditions that sometimes draw their conclusions from extra\-biblical ideas. We can only be certain of descriptions of God’s character if He reveals them in His Word.
What is the meaning of “spoiled the Egyptians” in Exodus 12:36?	Answer Exodus 12:36 says that, on the night of the first Passover, as the Israelites were [leaving Egypt](exodus-from-Egypt.html), “the Lord gave the people favour in the sight of the Egyptians, so that they lent unto them such things as they required. And they spoiled the Egyptians” (KJV). The word spoiled here means “plundered” or “stripped of belongings.” The ESV says that “they plundered the Egyptians.” It is amazing that the Israelites did not “spoil,” “plunder,” or “strip” the Egyptians by force of arms, but simply by asking! When asked, the Egyptians willingly turned over their valuables (Exodus 12:35–36\). At the [burning bush](burning-bush.html), God had predicted this turn of events: “Every woman is to ask her neighbor and any woman living in her house for articles of silver and gold and for clothing, which you will put on your sons and daughters. And so you will plunder the Egyptians” (Exodus 3:22\). This had to sound absolutely impossible, as [Moses’](life-Moses.html) hesitation in the next verse demonstrates (Exodus 4:1\). The Israelites were slaves of the Egyptians, who had abused them for years. What oppressor willingly gives his goods to the oppressed? How are slaves going to plunder their masters? God had promised [Abraham](life-Abraham.html) centuries earlier that his descendants would emerge from Egypt with “great possessions” (Genesis 15:14\). That is, they would spoil the Egyptians. God’s promises to Abraham and Moses were fulfilled in Exodus 12:36\. After the [tenth plague](ten-plagues-Egypt.html) devastated Egypt, the Egyptians wanted to ensure God’s people left Egypt as quickly as possible (Exodus 12:33–36\). If getting rid of them meant giving up their wealth, so be it. The peaceful plundering of Egypt was a remarkable fulfillment of God’s promises. There are many lessons to be learned from the spoiling of the Egyptians. Here are a few possible application points: • God does what He says He is going to do, however impossible it seems to us (see Matthew 19:26\). • Those who trust in fake gods will be utterly defeated (see Exodus 12:12\). God’s people will win in the end. All the nations of the world are Jesus Christ’s inheritance (Psalm 82:8\). There is coming a day when “the kingdom of the world has become the kingdom of our Lord and of his Messiah, and he will reign for ever and ever” (Revelation 11:15\). We will reign with Him (Revelation 3:21; 20:6\). • God fights for His children (Exodus 14:13–14\). God’s people can place their trust in their all\-powerful and loving Father, who is not bound by human limitations (2 Corinthians 12:9\). • God knows the needs of His people, and He will provide. As one commentator observes, “Here again God’s beneficent foreknowledge was operating: he knew that their sojourn in the wilderness would be very long and that a poor group hardly could expect to survive without supplies and financial reserves. So from their former persecutors he would supply those needs, further demonstrating his power and control over all people and circumstances” (Stuart, D., Exodus, The New American Commentary, vol. 2, Broadman \& Holman, 2006, p. 127\). By allowing His people to spoil the Egyptians, God demonstrated His [sovereignty](sovereignty-of-God.html) over the entire world. The same God is at work in our world today.
What is the power of His resurrection (Philippians 3:10)?	Answer In Philippians 3 Paul exhorts the Philippians to rejoice in the Lord rather than in their own perceived adequacy (Philippians 3:1\). Paul uses himself as an illustration, explaining that in his flesh he had many reasons to have confidence (Philippians 3:4–6\). Yet he put none of his confidence in his own accomplishments (Philippians 3:3\). Instead, he looked to the power of Jesus’ resurrection (Philippians 3:10\). He counted all the things that most would consider as gain to be loss (Philippians 3:7\). In comparison to Christ, everything else was rubbish (Philippians 3:8\). Only Christ was of value to Paul. Paul found his confidence and joy in the Lord, and he looked to the power of [Jesus’ resurrection](resurrection-Christ-important.html): “I want to know Christ—yes, to know the power of his resurrection.” Rather than put confidence in the flesh, Paul was confident in the work God had done in his life to make Paul righteous not by works of the Law of Moses, but [by faith](salvation-faith-alone.html) in Jesus Christ (Philippians 3:9\). Paul knew that real righteousness does not come from works but from belief in Jesus (Romans 3:20; Ephesians 2:8–9\). Paul counted his own personal achievements to be nothing. He counted of utmost importance the fact that by God’s grace he had gained Christ (Philippians 3:8\) and righteousness (Philippians 3:9\). Paul would be found in Christ (Philippians 3:9\) and knew Christ and the power of His resurrection (Philippians 3:10\). Paul even knew the fellowship of Jesus’ sufferings, being conformed to the death of Christ (Philippians 3:10\). This is another way of saying that Paul (and all believers in Christ) had been accounted as dying with Christ. Because of these things, Paul looked forward to being resurrected from the dead (Philippians 3:11\). As Paul put it elsewhere, if we have died with Christ, we believe we will also be raised up with Him and glorified with Him (Romans 6:6–8\). This was the power of His resurrection. Jesus died as a [substitute](substitutionary-atonement.html) for sin. All who believe in Him receive His righteousness and are redeemed from death and separation from God. One day, Jesus will be revealed in glory, and we will be revealed in glory with Him (Colossians 3:4\). This is what Paul understood. Everything in life pales in comparison to the great glory of knowing Christ. Christ showed by His resurrection that He has the power to conquer death and ultimately to provide true life to all who believe in Him. This knowledge was more valuable to Paul than anything else in life. Because of the power of Jesus’ resurrection, Paul had confidence in Jesus and could rejoice in the Lord. Because of the power of Jesus’ resurrection, Paul could challenge all believers to rejoice in the Lord (Philippians 3:1\) and to value above all else the knowledge of Christ (Philippians 3:8\), counting everything else as worthless in comparison.
What does it mean to be patient in tribulation (Romans 12:12)?	Answer A common misconception of new believers is that God solves all our problems, filling our lives with only blessings and joy. If this were true, the apostle Paul would not have urged Christians to “rejoice in hope, be patient in tribulation, be constant in prayer” (Romans 12:12, ESV). For most of us, [patience](Bible-patience.html) is a virtue that does not come naturally. To be patient in tribulation requires a special grace from God. In the original Greek text, the verb for “be patient” means “to be persistent, refuse to stop, persevere.” Tribulation is an oppressive, distressing state of physical, mental, social, or economic adversity or affliction. Patience is a fruit of the Holy Spirit (Galatians 5:22; Colossians 3:12\). According to the author of Hebrews, patience in tribulation is an indispensable virtue: “Patient endurance is what you need now, so that you will continue to do God’s will. Then you will receive all that he has promised” (Hebrews 10:36, NLT). Patient endurance means staying put in the face of adversity and standing firm when you feel like running away (1 Corinthians 16:13; Philippians 1:27\). Perhaps no one was more qualified than Paul to teach about enduring [affliction](trials-tribulations.html), distress, and adversity, especially for the sake of the gospel. Paul frequently faced opposition and persecution as an apostle of Christ: “We are pressed on every side by troubles, but we are not crushed. We are perplexed, but not driven to despair. We are hunted down, but never abandoned by God. We get knocked down, but we are not destroyed. Through suffering, our bodies continue to share in the death of Jesus so that the life of Jesus may also be seen in our bodies. Yes, we live under constant danger of death because we serve Jesus, so that the life of Jesus will be evident in our dying bodies” (2 Corinthians 4:8–11, NLT). Paul told his protégé Timothy, “Everyone who wants to live a godly life in Christ Jesus will be persecuted” (2 Timothy 3:12\). As a missionary and evangelist, Paul traveled around, “strengthening the souls of the disciples, encouraging them to continue in the faith, and saying that through many tribulations we must enter the kingdom of God” (Acts 14:22, ESV). Paul warned the Thessalonians that “troubles would soon come—and they did” (1 Thessalonians 3:4\). Serving the Lord and preaching the good news of His kingdom means dealing with opposition from our adversary, the devil (1 Peter 5:8\). We are sure to experience times of discouragement. It was for this reason that Jesus said, “In the world you will have tribulation. But take heart; I have overcome the world” (John 16:33, ESV). We can learn to be patient in tribulation because we know that, in the end, Jesus Christ will triumph over every enemy: “In his justice he will pay back those who persecute you. And God will provide rest for you who are being persecuted and also for us when the Lord Jesus appears from heaven. He will come with his mighty angels, in flaming fire, bringing judgment on those who don’t know God and on those who refuse to obey the Good News of our Lord Jesus” (2 Thessalonians 1:6–8, NLT; see also 1 Corinthians 15:25\). Being patient in tribulation means learning to [rejoice](joy-trials.html) “when we run into problems and trials, for we know that they help us develop endurance. And endurance develops strength of character, and character strengthens our confident hope of salvation. And this hope will not lead to disappointment. For we know how dearly God loves us, because he has given us the Holy Spirit to fill our hearts with his love” (Romans 5:3–5, NLT). Paul admonished believers to persevere when life becomes difficult by depending on God for strength, delighting “in weaknesses, in insults, in hardships, in persecutions, in difficulties. For when I am weak, then I am strong” (2 Corinthians 12:10\). James, another biblical authority on being patient in tribulation and suffering (James 5:7–12\), viewed trials of faith as a privilege designed to strengthen and perfect us (James 1:2–4\). The Bible affirms that God will set right all the wrongs in this world—but not until the return of Jesus Christ. Therefore, for now, we ought to expect hardships, yield to God, and endure them with hope, knowing He is using them to produce a harvest of spiritual fruit in our lives (Galatians 5:22–23\).
What is the oracle of the Lord (Jeremiah 23:36)?	Answer An oracle is a divine message. Jeremiah 23 uses the phrase the oracle of the Lord on several occasions in the NKJV and NASB 1995\. The context includes a pronouncement of judgment upon particular leaders of Israel who were destroying and scattering God’s sheep (Jeremiah 23:1\) and an announcement of the coming [Messiah](is-Jesus-the-Messiah.html) who would deliver the people and lead the nation into salvation and security (Jeremiah 23:5–6\). In the same chapter, God also indicts [false prophets](false-prophets.html) for wrongly representing the Word of God. They were not sent by God but were prophesying by Baal and leading Israel astray (Jeremiah 23:13\). They were polluting all the land (Jeremiah 23:15\), and they would be judged. God is ever present. These false prophets were deceiving the people, but they could not deceive God (Jeremiah 23:23–25\). God had not sent them, and they did not provide any benefit for Israel (Jeremiah 23:32\). As God proclaims the guilt and coming judgment of false prophets, He references the oracles of the Lord six times. The term oracle (translated from the Hebrew massa) literally refers to a “load” or “burden”—a weighty message of import. In this case, the load or burden belonged to the Lord (Yahweh). The term denotes a prophetic message of great importance that was revealed directly by God. In Jeremiah 23:33, some questioned what the oracle of the Lord was, and they were told that He would abandon them. Thus, anyone pronouncing an oracle of the Lord was giving a false prophecy and would be judged (Jeremiah 23:34\). The people would no longer remember the true oracle of the Lord because they had perverted His Word and distorted His message (Jeremiah 23:36\). God repeats three times in Jeremiah 23:34–38 that they should not claim to have “the oracle of the Lord” (NKJV). It is clear by these six references to the oracle of the Lord in Jeremiah 23 that God takes His Word seriously and He will not tolerate any misuse or misrepresentation of what He has said. Paul reminds his readers that all the Scriptures (the writings commissioned by God) were actually God\-breathed (2 Timothy 3:16–17\). Peter explains that the Holy Spirit moved men who spoke from God (2 Peter 1:21\). Peter adds that no prophecy of Scripture is a matter of one’s own interpretation (2 Peter 1:20\). Because God is the author of Scripture, readers should seek to understand what He intended to communicate and not misinterpret His Word. The oracle of the Lord was to be taken seriously in Jeremiah’s day, and God’s revealed Word is no less important today. Paul exhorts Timothy to be diligent to study the Word and to handle it rightly so that he would not be ashamed (2 Timothy 2:15\). No other words are so valuable. God’s Word is unique. It accomplishes exactly what He intends it to accomplish (Isaiah 55:11\), and it endures forever (Isaiah 40:8\). Revelation 1:3 illustrates the value of God’s Word, as God offers a blessing for those who hear and heed the words in the book of Revelation. Paul exhorts believers that their transformation comes from the renewing of their mind (Romans 12:2\) and challenges them to be armed with the Word of God (Ephesians 6:17\).
Who is the One like a Son of Man in Daniel 7:13?	Answer In Daniel 7, Daniel records a dream and visions of four beasts, a King referred to as the [Ancient of Days](ancient-of-days.html), and a person described as “One like a Son of Man” (Daniel 7:13, NASB 1977\). The vision constitutes a sweeping panorama of future events that cause Daniel to be “troubled in spirit” (Daniel 7:15\). The [four beasts](Daniel-four-beasts.html) in Daniel’s vision come up from the sea (Daniel 7:3\). The first was like a lion having wings of an eagle. After its wings were plucked, it stood up as a human and was given a human heart (Daniel 7:4\). A second was like a bear raised up on one side, had three ribs between its teeth, and was directed to eat much meat (Daniel 7:5\). The third beast was like a leopard but had four wings and four heads, and it was given dominion (Daniel 7:6\). The fourth was terrifying and had iron teeth and ten horns, and [one horn](little-horn.html) arose having eyes and a boastful mouth (Daniel 7:7–8\). Daniel was alarmed by these beasts, and it was told him that they were four kings (Daniel 7:17\). But the kingdoms of these four kings would not last, because of the Ancient of Days and the One like the Son of Man. At the end of Daniel’s vision of the four beasts, he saw the Ancient of Days take His seat on a throne on fire. He was clothed in white and had hair like wool (Daniel 7:9\). It seems that He sat in judgment, putting an end to the kingdoms and particularly the boastful horn of the fourth beast (Daniel 7:11–12\). Daniel then observed One like a Son of Man coming to the Ancient of Days (Daniel 7:13\). To the One like a Son of Man was given an eternal dominion to rule all peoples (Daniel 7:14\). His kingdom would be indestructible. This vision is similar to the one Nebuchadnezzar had in Daniel 2 that described four kingdoms on earth, ruling until God set up an eternal kingdom on earth (Daniel 2:44–45\). Daniel’s visions revealed that One like a Son of Man would have an everlasting kingdom. It is no coincidence that the title Jesus most often used in reference to Himself in the Gospels was [Son of Man](Jesus-Son-of-Man.html). In one pivotal conversation, Jesus asked His disciples who the Son of Man was (Matthew 16:13–15\). Peter affirmed that Jesus—the Son of Man—was the Christ, the Son of the Living God (Matthew 16:16\). Jesus affirmed that He would one day return and bring His kingdom (Matthew 16:27–28\). John later wrote of the One like the Son of Man (Revelation 1:13\) who had died and was alive forevermore (Revelation 1:18\). This One commissioned John to write the book of Revelation. That final book of the Bible describes how the Son of Man is revealed, how He judges, and how He returns to establish His kingdom on earth. The Ancient of Days is God the Father (compare Daniel’s description of the Ancient of Days in Daniel 7:9 with Revelation 4:2—5:1, for example), and He gives the kingdom to His Son—the Son of Man. See also Psalm 2\. Jesus is the [Son of God](Jesus-Son-of-God.html). One of many aspects and expressions of that relationship with His Father is the fact that He was conceived not of a man but of the Holy Spirit (Matthew 1:20\). Jesus was also the Son of Man in the sense that He was born in the line of David. He was also often called the [Son of David](Jesus-son-of-David.html) (for example, in Luke 1:32 and Romans 1:3\). God had promised to David that there would be an eternal king in his line (2 Samuel 7:16\). The Son of God is the Son of Man and the Son of David. Jesus has all three titles and is the One who is worthy to be the King.
What does it mean to not add or take away from the Bible (Deuteronomy 4:2)?	Answer In Deuteronomy 4:2 the Israelites are given a warning: “Do not add to what I command you and do not subtract from it, but keep the commands of the Lord your God that I give you.” This warning not to add or take away from the commands of the Lord is specifically given to the Israelites after the wilderness wandering. With this command, was Moses telling the Israelites not to add or take away from the Bible? Does this apply to us today? The Israelites were instructed to remember what God had done and to carefully obey His decrees and laws. These included the [Ten Commandments](Ten-Commandments.html) as well as other laws God gave them to observe as they entered the Promised Land (Deuteronomy 4:14\). By carefully following God’s “righteous decrees and laws,” the people would be a light to the nations (Deuteronomy 4:6–7\). The warning to Israel not to add or take away from God’s commands was needed. Human nature is such that we try to “improve” on what God has said—as if His perfect Word needs editing. One of Jesus’ rebukes of the [Pharisees](Pharisees.html) and experts of the law of His day concerned their failure to heed Moses’ instructions. Jesus told them, “You nullify the word of God by your tradition that you have handed down” (Mark 7:13\). Their “improvement” of God’s Word involved taking away from His commands (“you nullify”) and adding to His commands (“your tradition”). The warning in Deuteronomy 4:2 specifically applies to law given to the Israelites, but does it apply to the entire Bible? When Moses gave the instruction, Genesis through Deuteronomy were the entire Bible—that’s all the revelation God had given to that point. So, yes, Moses was speaking of the “entire Bible” available at that time. Don’t add to it; don’t take away from it. Later, God gave further revelation, and there are other passages that reflect the same message. Revelation 22:18–19, for example, contains a similar warning: “I warn everyone who hears the words of the prophecy of this book: if anyone adds to them, God will add to him the plagues described in this book, and if anyone takes away from the words of the book of this prophecy, God will take away his share in the tree of life and in the holy city, which are described in this book” (ESV). Proverbs 30:5–6 warns that the person who adds to God’s words will be rebuked and proved a liar. With these repeated messages, God sets His Word apart as holy. The warning not to add or take away from God’s commands applies to the entire Bible. The Bible is God’s Word to us (2 Timothy 3:16\). It contains information about who God is and what He has done. It directs us in godly living (Psalm 119:105\). Since God values His Word and name above all else (Psalm 138:2\), we are not to distort it in any way. We must not add to or take away from it. We must not hold [tradition](Christian-tradition.html) or man’s opinions equal to it. We must not add or remove words or passages to fit our own interpretation. We must not falsify, alter, or intentionally miscommunicate what is in it. We must obey God’s Word and let it dwell in us richly (Colossians 3:16\), allowing it to teach us, rebuke us, correct us, train us in righteousness, and discern the thoughts and intentions of our heart (2 Timothy 3:16–17; Hebrews 4:12\). The command to the Israelites to not add or take away from the Bible still applies to us today and for eternity. “Your word, Lord, is eternal; it stands firm in the heavens” (Psalm 119:89\). What a loving and caring God we have, to give us His Word and commands that lead to abundant life and godliness (John 10:10; 2 Peter 1:3\). May we be diligent to observe and obey His words (Deuteronomy 4:6\) and to handle the Bible with care and reverence. By doing so we can accurately reflect God’s words and character to a world that so desperately needs Him.
What does it mean that the message of the cross is foolishness (1 Corinthians 1:18)?	Answer The message of the cross is unmistakably clear. The Son of God came into the world to bear witness to the truth, not to judge the world but that the world might be saved through Him (Mark 10:45\). This is the power and wisdom of God. The [gospel](what-is-the-gospel.html) evokes very different responses from its hearers: “For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God” (1 Corinthians 1:18\). God chose the [foolish things of the world](foolish-things-to-confound-the-wise.html) to shame the wise, the weak things of the world to shame the strong, and the “low and despised” things of the world to be raised up for His glory (1 Corinthians 1:27–29, NET). This is the wisdom of God. Wisdom is the power of insight to use knowledge to one’s advantage, and God definitely has the advantage. “God was pleased through the foolishness of what was preached to save those who would believe” (1 Corinthians 1:21\). The message of the cross is that the Son of God was crucified to atone for the sins of mankind and secure pardon and salvation for all who would believe in Him. It is this message that is considered folly by those who are perishing—those who disbelieve God’s sentence of death on humanity and prefer human ideas over God’s truth. The message of the cross is divinely inspired, holy, and eternal. It is the love of God come into the world through the Son to destroy the works of the devil (John 18:37; 1 John 3:8\). The message of the cross is the wisdom and power of God to keep the promise of John 3:16, to give eternal life to all who believe in the Son. It is also the grace of God rendering to the believer the gifts of repentance, justification, and sanctification, all of which find their meaning in Christ crucified (Luke 23:33–43\). If the message of the cross is the power and wisdom of God, then why is the cross foolishness to some? Here are some reasons: 1\. The cross is foolishness to some because in their wisdom they judge the Bible as an antiquated, mystical book. They see Scripture as irrelevant, silly, and valueless in a post\-Christian era. They reject the teaching that they are wretched, poor, miserable, blind, and naked before a holy God (Revelation 3:15–19\). “They knew God, \[but] they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. Professing themselves to be wise, they became fools” (Romans 1:21–22, KJV). 2\. The message of the cross is foolishness to some because it fails the “cleverness test” when compared to the philosophies of men (Colossians 2:8\). Some mock, despise, and reject the message of the cross as meaningless and unimportant. Blinded by arrogance and lacking wisdom, they see no beauty in Christ and no value in the cross. God is not mocked by such as these: “For it is written, ‘I will destroy the wisdom of the wise, and the cleverness of the clever I will set aside. Where is the wise man? Where is the scribe? Where is the debater of this age? Has not God made foolish the wisdom of the world?’” (1 Corinthians 1:19–20, NASB). 3\. The message of the cross is foolishness to some because wealth and status can erase the felt need for God and the hope of glory. Though the world is their focus, “all is vanity” (Ecclesiastes 1:2\). “For everything in the world—the lust of the flesh, the lust of the eyes, and the pride of life—comes not from the Father but from the world” (1 John 2:16\). 4\. The message of the cross is foolishness to some because in their pride they will not bend the knee at the foot of the cross. They do not allow their hearts to be broken from having sinned against a good, holy, and loving God. They have no godly sorrow driving them to seek forgiveness and restoration with God (Psalm 34:18; 51; Luke18:13; 2 Corinthians 7:9–11; Romans 10:13\). 5\. The cross is foolishness to some because they love their sin and do not want to change. Jesus said, “Whoever wants to be my disciple must deny themselves and take up their cross and follow me. For whoever wants to save their life will lose it, but whoever loses their life for me will find it” (Matthew 16:24–25\). This is a radical call to turn around and go in a new direction. This requires repentance, a change of mind about God and the things of God. 6\. The cross is foolishness to some because they reject the idea that a loving God would crucify His own Son to appease His own wrath. They view the cross as slaughterhouse religion, declaring the wisdom of God objectionable. They are mistaken. They do not know the love and goodness of God that condescended to step out from glory (John 1:1–4\) to [take their place](substitutionary-atonement.html) on the cross. 7\. The cross is foolishness to some because they are deceived and misled “by philosophy and empty deceit, according to human tradition, according to the elemental spirits of the world, and not according to Christ” (Colossians 2:8, ESV). Church movements abandoning the message of the cross are misled by deceiving spirits and doctrines of demons (1 Timothy 4:1\). The outcome is another gospel and a Jesus that cannot save. The apostle Paul warned of this eventuality: “But even if we or an angel from heaven should preach a gospel other than the one we preached to you, let them be [under God’s curse!](definition-anathema.html)” (Galatians 1:8\). 8\. The cross is foolishness to some because they do not know the Scriptures. They lack a rudimentary understanding of the Bible, having no foundation. “My people are destroyed from lack of knowledge” (Hosea 4:6\). [Timothy](life-Timothy.html) “from childhood” knew the Holy Scriptures, and they were able to make him “wise for salvation through faith which is in Christ Jesus” (2 Timothy 3:15\). Timothy knew the prophecies, promises, and doctrines of Scripture, and that knowledge was foundational to his faith in the Son of God, the Messiah. The story of [Barabbas’s](Barabbas-in-the-Bible.html) pardon is a remarkable comparison to the life granted to a believer in Christ. For Barabbas, pardon meant Jesus would take his place on the cross to endure the wrath of Rome (Matthew 27:16–22\). For the believer, pardon means Jesus took our place on the cross to endure the wrath of God (Romans 3:24–26\). With Rome appeased, Barabbas was released to walk free. With God appeased, we are released to walk in newness of life (Romans 3:25, 8:1; 1 Corinthians 5:17; Ephesians 4:1; 1 Peter 3:18\). Those who are blind to the wisdom and power of God need a work of the Holy Spirit in their hearts: “The person without the Spirit does not accept the things that come from the Spirit of God but considers them foolishness, and cannot understand them because they are discerned only through the Spirit” (1 Corinthians 2:14\). They need to see the message of the cross as a loving invitation from God to walk in newness of life (John 14:6\). If they continue in unbelief, labeling the message of the cross as foolishness, the tragic result will be fully experienced condemnation from God (John 3:18\). There is only one name whereby they can be saved, and that is the name of Jesus Christ (Acts 4:12\).
What does it mean that Mary treasured these things in her heart (Luke 2:19)?	Answer After the shepherds visited [Mary](virgin-Mary.html), Joseph, and the baby Jesus in Bethlehem, they were eager to share their story: an encounter with angels, the glory of God illuminating the fields, the angels’ shocking announcement about the birth of a Savior, the baby in a [manger](Jesus-manger.html). Everyone who heard their tremendous news was amazed. But Scripture says that Jesus’ mother, Mary, “treasured up all these things and pondered them in her heart” (Luke 2:18–19\). Why did Mary respond differently? The shepherds’ good news was amazing indeed, but it was not surprising or unexpected for Mary. She had received an angelic visit more than nine months earlier (Luke 1:26–33\) and, no doubt, had spent countless hours contemplating the implications of that encounter. Already aware that her child had a world\-altering destiny to fulfill, Mary had been waiting in hopeful expectation for this moment. In the original Greek, the word translated “treasured” in Luke 2:19 means “to preserve knowledge or memories (as for later use).” Mary’s experience with the shepherds confirmed what she already knew about the significance of her Son. [Gabriel](angel-Gabriel.html) had promised that Mary would give birth to Israel’s promised Messiah, the Son of the Most High God. Mary had mentally preserved that earlier knowledge and pondered its reality in her heart throughout her entire pregnancy. Now she collected more treasured memories to store and consider for the future. The words “pondered them in her heart” indicate that Mary did not fully understand everything she was experiencing and learning about her Son. She knew that He had a divine calling, but how could she imagine with absolute clarity what that would entail? “All these things” incorporates not just the immediate encounter with the shepherds but all that had happened from the foretelling of John the Baptist’s birth until the birth of Jesus (Luke 1:5—2:19\). In childhood, as God’s presence filled His life, Jesus “grew and became strong; he was filled with wisdom, and the grace of God was on him” (Luke 2:40, see also verse 52\). One Passover, when Jesus was twelve years old, Jesus’ parents started their trip back home, inadvertently leaving Jesus behind. Upon discovering that Jesus was missing, Mary and Joseph returned to Jerusalem to find Him in the temple courts fully involved in scriptural dialogue with the religious teachers. Everyone who witnessed the exchange was amazed by Jesus’ wisdom and understanding (Luke 2:41–47\). But, once again, Mary’s reaction was different. She “treasured all these things in her heart” (Luke 2:51\). Mary would not grasp every revelation in the course of her Son’s extraordinary life (Luke 2:48–49\). Nevertheless, she stored up a treasure trove of recollections, each confirming Gabriel’s promise that “no word from God will ever fail” (Luke 1:37\). Some Bible commentators believe Mary may have kept a written memoir and shared it with New Testament writers like Luke, John, and Paul. “Mary treasured these things in her heart” could be Luke’s indirect acknowledgment of his source. Luke’s observation also hints at the depth of Mary’s character. She was quiet, peaceful, and spiritually receptive. Mary reflected deeply on the events of her life. Although she likely had the best insight regarding the shepherds’ experience, she kept quiet about her thoughts and feelings. Mary was only a teenager, but she had clothed herself with “the unfading beauty of a gentle and quiet spirit, which is so precious to God” (1 Peter 3:4, NLT). Her faith ran deep and strong, guarding the secrets of God and gracefully awaiting their fulfillment. The divine mysteries that had intersected Mary’s story were beyond natural comprehension, yet she preserved them as her most valued treasures.
What does it mean to not love in words or tongue but in deed and in truth (1 John 3:18)?	Answer The disciple John is recognized fondly among Bible readers as the apostle of love. He dedicated vast portions of his writing to the theme of Christlike love. John asserts that believers can understand genuine love by observing Christ’s example: “By this we know love, that he \[Jesus] laid down his life for us, and we ought to lay down our lives for the brothers. But if anyone has the world’s goods and sees his brother in need, yet closes his heart against him, how does God’s love abide in him? Little children, let us not love in word or talk but in deed and in truth” (1 John 3:16–18, ESV). To love in deed and in truth means to demonstrate the authentic quality of our love with our actions, just as Jesus did. Paul communicated a similar message: “Live a life filled with love, following the example of Christ. He loved us and offered himself as a sacrifice for us, a pleasing aroma to God” (Ephesians 5:2, NLT). It is not enough merely to say with our words that we [love one another](love-one-another.html); we must show or prove the truth of our love by our deeds. Jesus said, “I am giving you a new commandment: Love each other. Just as I have loved you, you should love each other” (John 13:34, NLT; see also John 15:12; 1 John 4:11\). Paul emphasized the need for us to be [genuine](love-without-hypocrisy.html): “Love must be sincere” (Romans 12:9\). How did Jesus love us? Jesus loved us in deed and in truth. Even while we were still sinners, Christ died for us (Romans 5:8\) as “a sacrifice to take away our sin” (1 John 4:10, NLT). Jesus loved us like no other—with everything He had—giving up His own life so that we might live. James provides an excellent illustration of insincere, unproven love: “Suppose a brother or a sister is without clothes and daily food. If one of you says to them, ‘Go in peace; keep warm and well fed,’ but does nothing about their physical needs, what good is it?” (James 2:15–16\). We love “in word” or “in talk” when we only offer empty phrases and well wishes. We may say to someone in need, “I will pray for you,” when what he needs to hear is, “How can I help you?” Real love involves taking steps to meet the needs of others. True Christian love demands more than words—it calls for action. Loving in deed and in truth will often cost us something and may even hurt us. Jesus explained to His disciples, “If anyone wants to come with Me, he must deny himself, [take up his cross](take-up-your-cross.html), and follow Me. For whoever wants to save his life will lose it, but whoever loses his life because of Me will find it” (Matthew 16:24–25, HCSB). Following Jesus means pursuing a life of self\-sacrifice and servanthood (Mark 10:45; see also Matthew 20:28; Luke 22:27; Philippians 2:6–7\). Jesus said that the highest form of love is sacrifice: “There is no greater love than to lay down one’s life for one’s friends” (John 15:13, NLT). Rarely as Christians will we be called upon to lay down our lives literally. But if we are to love in deed and in truth, we will have to get up and do something, and that will require our time, money, or other resources. Sincere love flows from our hearts and not just from our mouths; it springs from our hands and feet and not just from our lips. “It is a love that gives without counting the cost, without any thought of return, without first weighing up whether or not such love is deserved—a love that is entirely without self\-interest” (Jackman, D., The Message of John’s Letters: Living in the Love of God, InterVarsity Press, 1988, p. 100\). The nature of God’s love is sacrificial (1 Corinthians 13:4–8\). In His Word, God gives us the finest definition of what it means to love in deed and in truth: “For this is how God loved the world: He gave his one and only Son, so that everyone who believes in him will not perish but have eternal life. God sent his Son into the world not to judge the world, but to save the world through him” (John 3:16–17, NLT). God didn’t just say that He loves us; He demonstrated it by sending Jesus to live a life of service and die as a sacrifice for our salvation. We cannot fully love in deed and in truth without the love of Christ dwelling within us: “We know how much God loves us, and we have put our trust in his love. [God is love](God-is-love.html), and all who live in love live in God, and God lives in them. And as we live in God, our love grows more perfect” (1 John 4:16–17, NLT). God’s love enables us, like the Good Samaritan, to love our neighbors as we love ourselves (see Luke 10:25–37\). When the pure love of Jesus resides in our hearts, we are equipped to love not with empty words or meaningless talk but with genuine acts of kindness and compassion.
Is God selfish?	Answer The Bible does not directly address the question of whether God is selfish because it probably never occurred to anyone in ancient times to ask it. It is a thoroughly modern question. In recent years, it has become fashionable to accuse God of being selfish, even egotistical. Often, this accusation is leveled by people who do not believe in God but who use it as an argument that God as presented in the Bible is not really good. It often goes something like “the God of the Bible created everything for His own glory and then demands His creatures worship and obey Him or He will torture them in hell forever if they refuse.” It seems that the more selfish a person is, the more he will be distressed by a perceived selfishness in others. A truly unselfish child will not be angered by the fact that another child does not want to share his toys. [Selfishness](Bible-selfishness.html) is focusing attention upon one’s own self when that attention is not warranted. God is the only perfect being in the entire universe, and any attention, praise, and adoration that is directed to Him is completely warranted. Any accusation that God is selfish inevitably springs from the human desire to occupy the place that is rightfully occupied by God. It is only our own selfishness that allows us to accuse God of selfishness. God was completely sufficient in Himself from all eternity. He had no need to create other beings in order to give Himself fulfillment. Within the Trinity there was perfect love and fellowship. The only reason He created human beings is that we might also experience His love and perfection. Accusing God of selfishness is like a 5\-year\-old child who accuses his parents of being selfish because they refuse to buy him all the toys he wants. Furthermore, his parents have the audacity to ask him to help with chores around the house. In fact, they require him to treat them with respect and to obey them all the time. Even when he knows better than they do, they still require him to submit to their direction. The only explanation that the child can fathom is that his parents are completely selfish. The [Westminster Catechism](Westminster-Confession-of-Faith.html) summarizes humanity’s purpose as “to glorify God and enjoy Him forever.” John Piper has often said that “we are most satisfied when God is most glorified.” By submitting to and glorifying God, we also benefit immeasurably and find the purpose for which we were created. But wouldn’t it be more generous (and less selfish) of God to give people happiness whether or not they want a relationship with Him? [C. S. Lewis](C-S-Lewis.html) answers: “God made us: invented us as a man invents an engine. A car is made to run on petrol, and it would not run properly on anything else. Now God designed the human machine to run on Himself. He Himself is the fuel our spirits were designed to burn, or the food our spirits were designed to feed on. There is no other. That is why it is just no good asking God to make us happy in our own way. . . . God cannot give us a happiness and peace apart from Himself, because it is not there. There is no such thing” (Mere Christianity, HarperOne; revised \& enlarged ed., 2015, p. 50\). By nature, we do not want to submit to God and actively seek to banish Him from our lives so that we can maintain control and be gods unto ourselves. God would have been within His rights to simply let us go our own miserable way. (Whatever else hell may involve, that is certainly a big part of it.) However, God demonstrated His love for us in that, while we were still sinners, Christ died for us (Romans 5:8\). It is God’s selflessness that allows us to be forgiven.
What does it mean that there is “healing in His wings” (Malachi 4:2)?	Answer At the very end of the Old Testament, the redeemed of Israel are promised great joy in the future: “But for you who fear my name, the sun of righteousness shall rise with healing in its wings. You shall go out leaping like calves from the stall” (Malachi 4:2, ESV). This passage speaks of an eschatological period referenced in Scripture as the “[Day of the Lord](day-of-the-Lord.html)” (Isaiah 13:6; Malachi 4:5; Joel 1:15; 2:1; Acts 2:20\). It will be a time of judgment for evildoers and a time of great blessing for the righteous (Malachi 4:2–3\). Those who “fear my name” or “revere my name” are God’s people—the righteous. They know and reverence the Lord and understand the full implications of His name and character. The New Living Translation describes the experience of the righteous on that future day as those who “will go free, leaping with joy like calves let out to pasture.” The “Sun of Righteousness” is an unmistakable reference to the Messiah, Jesus Christ, the Light of the world (John 9:5\). Malachi 4:2 indicates that the Messiah “shall arise with healing in His wings.” The spreading rays of sunshine symbolize the coming infusion of light and healing on the earth. At the second coming, Jesus Christ will shine forth in all His brilliance (Matthew 26:64\). This “healing” goes beyond the physical into the realm of spiritual restoration—salvation from death and deliverance from eternal damnation (Psalm 107:20\). Healing is mentioned as part of the eternal state: “Then the angel showed me the river of the water of life, as clear as crystal, flowing from the throne of God and of the Lamb down the middle of the great street of the city. On each side of the river stood the tree of life, bearing twelve crops of fruit, yielding its fruit every month. And the leaves of the tree are for the healing of the nations. No longer will there be any curse” (Revelation 22:1–3a). Ezekiel describes a river that flows out of a new and glorious temple: “Fruit trees of all kinds will grow on both banks of the river. Their leaves will not wither, nor will their fruit fail. Every month they will bear fruit, because the water from the sanctuary flows to them. Their fruit will serve for food and their leaves for healing” (Ezekiel 47:12\). When Christ returns with “healing in his wings,” the redeemed will know perpetual health and everlasting life. Sickness of mind, body, and soul will be healed. The spiritual malady of sin will be forever eradicated. Through Jesus come grace and truth (John 1:17\). The Lord vows to “heal you of your faithlessness; my love will know no bounds, for my anger will be gone forever” (Hosea 14:4, NLT). He will completely fulfill the prophecy of Isaiah 61:1–3a: “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, to proclaim the year of the Lord’s favor and the day of vengeance of our God, to comfort all who mourn, and provide for those who grieve in Zion— to bestow on them a crown of beauty instead of ashes, the oil of joy instead of mourning, and a garment of praise instead of a spirit of despair.” Christ died on the cross so that those who believe in Him and receive Him as Savior will experience spiritual healing and restored fellowship with God (Isaiah 53:5; 1 Peter 2:24\). We don’t have to fear the day of judgment because we have the hope and the promise that “the Sun of Righteousness shall arise with healing in His wings” (see John 3:18; Matthew 25:33–34\). Believers can take courage in knowing God is “a sun and shield,” who gives us grace and glory and withholds “no good thing from those who do what is right” (Psalm 84:11, NLT). When Jesus Christ returns, He will judge the wicked, and the world will experience a time of unprecedented peace, righteousness, and healing. The prophet Isaiah describes the [millennial reign](dispensation-of-Millennial-Kingdom.html) of Christ in glorious detail: “In that day the wolf and the lamb will live together; the leopard will lie down with the baby goat. The calf and the yearling will be safe with the lion, and a little child will lead them all. The cow will graze near the bear. The cub and the calf will lie down together. The lion will eat hay like a cow. The baby will play safely near the hole of a cobra. Yes, a little child will put its hand in a nest of deadly snakes without harm. Nothing will hurt or destroy in all my holy mountain, for as the waters fill the sea, so the earth will be filled with people who know the Lord” (Isaiah 11:6–9, NLT). When Jesus, the Sun of Righteousness, rises with healing in His wings, “my people will again live under my shade,” promises the Lord (Hosea 14:7, NLT). In this sin\-darkened world, we can have hope knowing that the future coming of Jesus Christ will be like the dawning of the brightest day of curative sunshine. His appearance will be like a beautiful sunrise after a long, dark night. It will be a day of deliverance and spiritual light for the righteous. “Light is sweet, and it pleases the eyes to see the sun” (Ecclesiastes 11:7\).
What does it mean to let the word of Christ dwell in you richly (Colossians 3:16)?	Answer After Paul explains to the Colossians their new position in Christ, he exhorts them to keep seeking the [things above](set-your-mind-on-things-above.html) where Christ is seated at the right hand of God the Father (Colossians 3:1\). This means that believers should value what Christ values, and one of those things that believers should highly value is to “let the word of Christ dwell in you richly” (Colossians 3:16, ESV). Believers should be setting their minds on things above, not on the things of earth because of where Christ is and because our lives are hidden in Him (Colossians 3:2–3\). One day we will be revealed with Him in glory (Colossians 3:4\), but in the meantime we ought to consider the members of our bodies as dead to sinful things (Colossians 3:5–9\). We ought to put on the new self—to actually walk according to our new natures—and be renewed according to the true knowledge of Christ (Colossians 3:10\). The lives of believers ought to reflect newness of life in every area of our lives (Colossians 3:10–13\), and we especially ought to be exhibiting Christlike love (Colossians 3:14\). We ought to be filled with His peace, which is part of our calling, and we ought to be filled with thankfulness (Colossians 3:15\). Paul urges his readers to “let the word of Christ dwell in you richly.” God’s Word—His message about Christ—should be at home in us. It should be overflowing in us. To let the word of Christ dwell in us richly, we must spend a great deal of time in the Bible learning about Him. We must cherish His Word in our hearts, as the psalmist put it in Psalm 119:11\. Paul adds that there are some ways that we ought to express the word of Christ dwelling richly in us. We ought to be teaching and challenging each other with thanksgiving and songs (Colossians 3:16\). Ultimately, letting the word of Christ dwell richly in us should help us to do everything in the name of Jesus, that is, according to what He has communicated that He desires (Colossians 3:17\). Paul explains in the context what it looks like to let the word of Christ dwell richly in us. In the exhortation to “let the word of Christ dwell in you richly,” Paul provides a vital way to assess whether we are walking according to God’s design. Recall that we are [His workmanship](Gods-workmanship.html) created in Christ Jesus for good works, which He prepared beforehand (Ephesians 2:10\). God has a design for our lives, and He has revealed that design in His Word. If we aren’t spending time in the Bible, listening to what God has said there, then we are missing out on the riches of walking according to our calling (see Ephesians 4:1\). We ought to be known as people in whom God’s Word dwells richly.
What does it mean to know the condition of your flock (Proverbs 27:23)?	Answer Many proverbs impart wisdom for dealing with wealth. Proverbs 27:23–27 addresses the transitory nature of worldly riches and stresses the need to prepare for times of scarcity: “Be sure you know the condition of your flocks, give careful attention to your herds; for riches do not endure forever” (verses 23–24\). When Solomon recommends, “Know the condition of your flock,” he means that people should pay attention to their means of earning a living and be good stewards so that, when economic conditions decline, they will not end up with nothing. In like manner, a farmer today might advise, “Put your heart into caring for your flock because it will supply your needs in the future.” God calls us to apply ourselves diligently and carefully in work and business matters. Flocks of sheep and herds of goats were major sources of provision in ancient Israel. When well tended, the livestock would provide clothing, milk, food, and income for the entire family (see Proverbs 27:26–27\). It is vital for people to care for the resources God has given them. Proverbs 27:1 warns, “Do not boast about tomorrow, for you do not know what a day may bring.” Since we cannot know what the future holds, wise financial stewardship involves planning for days of hardship and securing enough to provide for our households in years to come. In the original Hebrew, the word for “know” in Proverbs 27:23 means “to have knowledge experientially; to know about someone or something through observation or the senses.” A literal translation of the verse would be “look into the faces of your flock.” Jesus said, “I am the [good shepherd](Good-Shepherd.html); I know my sheep and my sheep know me” (John 10:14\). No one knows our condition better than the Lord Jesus Christ, our Good Shepherd, who leads us personally and calls us by name (John 10:3\). As His followers, “we are the people of his pasture, the flock under his care” (Psalm 95:7\). Indeed, we are called to work hard and carefully tend our resources, but it is ultimately God’s loving provision that supplies our every need (Philippians 4:19–20\). Using the example of a shepherd, we can widen the application of Proverbs 27:23 beyond personal wealth into the realm of pastoral leadership. When overseers of God’s people do their work well, carefully tending to their congregations—when they know the condition of their flocks—they not only safeguard the present state of the people but also provide for their security in the future. The apostle Paul, who was often concerned about the condition of his flock, seemed to have Proverbs 27:23 in mind when he spoke to elders of the Ephesian church: “Pay careful attention to yourselves and to all the flock, in which the Holy Spirit has made you overseers, to care for the church of God, which he obtained with his own blood. I know that after my departure fierce wolves will come in among you, not sparing the flock” (Acts 20:28–29, ESV). He considered [pastors](senior-pastor.html) to be shepherds of the church (Ephesians 4:11\). Later, Paul told Timothy to lead or “shepherd” by example: “Keep a close watch on how you live and on your teaching. Stay true to what is right for the sake of your own salvation and the salvation of those who hear you” (1 Timothy 4:16, NLT). The apostle Peter also echoed Proverbs 27:23 when he taught the church’s elders, “Care for the flock that God has entrusted to you. Watch over it willingly, not grudgingly—not for what you will get out of it, but because you are eager to serve God. Don’t lord it over the people assigned to your care, but lead them by your own good example. And when the Great Shepherd appears, you will receive a crown of never\-ending glory and honor” (1 Peter 5:2–4, NLT). A leader’s careful and caring attention today to knowing the condition of his flock means provision and blessing tomorrow.
What is the Global Methodist Church?	Answer Formally launched in May of 2022, the [Global Methodist Church](https://globalmethodist.org/) is a Protestant denomination that separated from the [United Methodist Church](United-Methodist-Church.html). The primary reason for the separation was that many churches in the United Methodist Church were embracing homosexual clergy and same\-sex marriage. This was despite prohibitions in the Book of Discipline, the official governing document of the United Methodist Church. Conservative leaders in the United Methodist Church saw a seemingly inevitable trend toward a wholesale celebration of homosexual clergy and same\-sex marriage within the denomination. They also witnessed the leadership’s inaction in regard to violations of the church’s governing documents. So they decided, for the sake of peace, that it was best for more conservative Methodist churches to depart from the United Methodist Church. Individual churches within the United Methodist Church denomination have until December of 2023 to decide whether to disaffiliate from the United Methodist Church. If a church decides to separate from the United Methodist Church, that church will then have the choice of three paths: become independent, join the Global Methodist Church, or associate with a different denomination. A major benefit provided to disaffiliating churches is the temporary suspension of the “trust clause” that would have required departing churches to leave their property to the United Methodist Church. Some in the United Methodist Church contend that it should be the more liberal churches who are leaving, considering every denominational vote on homosexual clergy and [same\-sex marriage](gay-marriage.html) has been to uphold the traditional church policy. Whatever the case, it is the more conservative churches that are disaffiliating from the United Methodist Church. The hope is that the separation will be reasonably peaceful and not degenerate into a bitter public divorce. While the Global Methodist Church will be more conservative in some respects than the United Methodist Church, it remains to be seen just how conservative it will be. For example, the official website of the Global Methodist Church states that “women, like men, are called to serve in the Global Methodist Church and are entitled to serve at all levels of the Global Methodist Church” (https://globalmethodist.org/faqs/\#1626101177913\-f6f2bb02\-c095, accessed 10/24/22\). The doctrines and policies of the Global Methodist Church will undoubtedly be determined and/or altered after the denomination is fully formed and official denominational conferences convene. So, while the Global Methodist Church will be more conservative than the United Methodist Church on more issues than just homosexual clergy and same\-sex marriage, it is unclear how truly conservative the Global Methodist Church will be in comparison to other conservative Protestant and evangelical Christian denominations and churches.
Was Nero the Antichrist?	Answer [Nero](who-was-Nero.html), the fifth emperor of Rome, who ruled from AD 54 until AD 68, is a common target in attempts to identify the [Antichrist](what-is-the-antichrist.html) or the beast of Revelation. Identifying Nero as the Antichrist is common among those who take the [preterist position](preterist.html) of biblical prophecy. There are at least two reasons some label Nero as the Antichrist. First, Nero was a brutal and tyrannical persecutor of Christians. Nero blamed Christians for a fire that broke out in Rome, a fire for which he was perhaps responsible. He then used the fire as a pretext for an intense persecution of those who held to the Christian faith in and around Rome. The Roman historian Tacitus wrote, “Covered with the skins of beasts, \[Christians] were torn by dogs and perished, or were nailed to crosses, or were doomed to the flames and burnt, to serve as nightly illumination when daylight had expired” (The Annals, trans. by Brodribb, W. J., 15\.44\). Christian tradition is that the apostles Peter and Paul were both executed at the order of Nero. So, without a doubt, Nero was anti\-Christian and exhibited some of the hatred of God that the Antichrist will possess. Second, some identify Nero as the Antichrist because of Revelation 13:18, which says, “This calls for wisdom. Let the person who has insight calculate the number of the beast, for it is the number of a man. That number is 666\.” In attempts to decipher the number [666](meaning-of-666.html), some turn to [gematria](gematria.html), a type of numerology in which letters are assigned a numerical value. Taking a Hebrew transliteration of the name and title Nero Caesar, assigning a particular numerical value to each letter, and adding the values, one ends up with 666\. Others take more creative routes through Aramaic or Greek gematria and similarly arrive at 666, using various combinations of Nero’s names and titles. While the mathematics can be fascinating, the book of Revelation does not specifically say how 666 identifies the Antichrist. To use a complicated methodology to arrive at 666 does not seem trustworthy. There are also at least three reasons to reject the idea that Nero was the Antichrist. First, the Bible describes the Antichrist being defeated at the second coming of Jesus Christ (Revelation 19:11–21\). Nero died by suicide. Second, while some date the writing of Revelation to the reign of Nero, the majority of Christian scholars and virtually all of early Christian literature place the writing of Revelation during the reign of [Domitian](Domitian.html), approximately 30 years after Nero’s death. Identifying Nero as the Antichrist requires denying how the book of Revelation says the reign of the Antichrist will end and necessitates a date of authorship that most Bible scholars and early Christian literature reject. Third, the book of Revelation puts the defeat of the Antichrist near the end of the prophetic calendar. In the book of Revelation, the Antichrist is defeated at the second coming of Jesus Christ and cast into the lake of fire shortly before the establishment of the millennial reign of Christ (Revelation 19:11—20:6\). The only way to make Nero fit as the Antichrist is to allegorize the second coming and the millennium and to remove any semblance of chronology from much of the book of Revelation. That is not the proper way to [understand the book of Revelation](Book-Revelation.html).
What was Jesus’ teaching on hell?	Answer Regarding hell, [C. S. Lewis](C-S-Lewis.html) once wrote, “There is no doctrine which I would more willingly remove from Christianity than this, if it lay in my power. But it has the full support of Scripture and, specially, of Our Lord’s own words; it has always been held by Christendom; and it has the support of reason. If a game is played, it must be possible to lose it” (The Problem of Pain, HarperCollins, 1940, pp. 119–120\). Jesus taught frequently about [hell](does-hell-exist.html)—in fact, we learn far more about hell from Jesus’ words than from any other part of Scripture. Jesus used the Valley of Hinnom near Jerusalem as an illustration of hell (Mark 9:47–48\). This valley, also called [Gehenna](Gehenna.html), was used as a public dump where garbage, dead animals, corpses of criminals, and all manner of uncleanness constantly burned. Jesus spoke of hell as “outer darkness” (Matthew 8:12\). He mentioned fire in relation to hell at least twenty times (e.g., Matthew 5:22; 18:9\). Jesus consistently contrasted hell with the kingdom of God. Hell is the only alternative to an eternity spent in God’s kingdom. It is the opposite of perfect fellowship with God forever. We will summarize Jesus’ teaching related to hell with five words: reality, rebellion, regret, relentlessness, and reconciliation. • Reality: Jesus taught that hell is a real place where some beings will spend eternity (Matthew 23:33, 25:41; Mark 9:43\). In Jesus’ teaching, hell is not figurative or symbolic; it is a real place in which real experiences take place. Jesus portrayed what hell is like with vivid imagery such as fire and darkness (Matthew 5:22; 8:8–12\). • Rebellion: According to Jesus, hell is a place for those who reject God, rebelling against His kingship and refusing His grace. Jesus’ [parables](what-is-a-parable.html) consistently portray people rejecting God’s invitation to fellowship, and the only alternative to fellowship with God is an eternity in hell (Matthew 22:1–14; Luke 14:15–24\). Sin is a form of rebellion against God, and hell is the [just punishment](eternal-hell-fair.html) for sin (Matthew 5:22\). The devil and his minions are the original rebels against God, and they will suffer eternally in hell, which has been prepared for them (Matthew 25:41\). • Regret: Jesus does not portray hell as a pleasant place or even a neutral state. To the contrary, it is a place of torment (Mark 9:48\). As the dark place outside of God’s kingdom of light, hell is full of pain and regret “There will be weeping and gnashing of teeth” (Matthew 13:42; see also Matthew 22:13; 24:51; Luke 13:28\). • Relentlessness: Based on Jesus’ teaching, hell is not temporary, but eternal. Those who suffer in hell will suffer forever. “The fire never goes out,” Jesus said (Mark 9:48, NLT; cf. Matthew 25:46\). There is no exit from hell, and no respite from it or comfort in it (see Luke 16:19–31\). • Reconciliation: Thankfully, there is one way to escape hell before entering. God offers us reconciliation with Him, so that we never have to experience hell. That reconciliation was made possible through the death and resurrection of His Son, Jesus Christ. Jesus, the One who warned us about hell so often, is the One who [saves us from hell](Jesus-saves.html). Through faith in Christ, anyone can be reconciled to God, apart from personal merit or virtue. Jesus gives the promise, “Very truly I tell you, whoever hears my word and believes him who sent me has eternal life and will not be judged but has crossed over from death to life” (John 5:24\). “For God so loved the world that he gave his one and only Son, that whoever believes in Him shall not perish but have eternal life. For God did not send his Son into the world to condemn the world, but to save the world through him. Whoever believes in him is not condemned, but whoever does not believe stands condemned already because they have not believed in the name of God’s one and only Son” (John 3:16–18\). If you have not trusted Him yet, don’t delay any longer. [Turn to Him today](get-right-with-God.html), because someday it will be too late.
What does it mean that the Israelites were full and had grown fat (Deuteronomy 31:20)?	Answer Figurative language is used throughout the Bible to symbolize spiritual truths. The concept of growing fat is one such example. However, in Scripture, “to grow fat” takes on a different association than it does today. Let’s examine the expression in Deuteronomy 31:20 for context. At the time, the nation of Israel was poised to enter the [Promised Land](Promised-Land.html). Moses was preparing to pass the leadership torch to Joshua. It was important for God’s freshly appointed leader to know what lay ahead—the people would abandon the Lord for foreign gods: “For when I have brought them into the land flowing with milk and honey, which I swore to give to their fathers, and they have eaten and are full and grown fat, they will turn to other gods and serve them, and despise me and break my covenant” (ESV). Grow fat means “to prosper or thrive.” Through Moses, God warned Joshua that, as soon as the Israelites had eaten their fill and begun to grow rich and thrive in the Promised Land, the nation would turn away from the One True God to serve false gods. And because Israel would abandon the Lord, God would allow tragedy into their lives to bring them back to a place of repentance, dependence, and restored covenant relationship (Deuteronomy 31:21\). We can learn much from the Israelites as they grow fat. God told Moses to write the warning in a song for Israel to memorize so it would not be easily forgotten (Deuteronomy 31:19–21\). First and foremost, we must remember, in times of plenty, when we are enjoying God’s blessings of prosperity and abundance, not to grow complacent and self\-sufficient. We must never forget where our blessings come from (Deuteronomy 8:17–18\). God is the source of every good thing (James 1:17\). He expects and deserves our loyal love and faithfulness at all times (Deuteronomy 7:6; 10:12; Exodus 34:14\). Unfortunately, just like Israel, we all have the fatal inclination to “grow fat” and forget the Lord whenever life is good and we are thriving (Psalm 14:2–3; Isaiah 53:6\). God knows how rebellious and stubborn we are (Deuteronomy 31:27\). This fact is proved in history again and again as Israel “grew fat and kicked; filled with food, they became heavy and sleek. They abandoned the God who made them and rejected the Rock their Savior” (Deuteronomy 32:15\). It happened in Nehemiah’s day when the Israelites delighted in the Lord’s goodness rather than in the Lord Himself (Nehemiah 9:25–26\). Jeremiah observed that Israel had “become fat and sleek” and “excelled in evil matters” (Jeremiah 5:28, HCSB). Through Hosea, God charged, “When I fed you, you were full. When you were full, you became arrogant. That is why you forgot me” (Hosea 13:6, GW). God’s people of every generation have tended to be like the [prodigal son](parable-prodigal-son.html) who sought his father’s wealth but not his father’s will (Luke 15:11–24\). Great success and fortune can quickly send us into a period of backsliding. Like the church in [Laodicea](church-in-Laodicea.html), we become proud and apathetic. We think we are rich and prosperous, but in God’s eyes we are “wretched, pitiful, poor, blind and naked” (Revelation 3:14–22\). We can learn from the Israelites when they grew fat by guarding our hearts and our attitudes when we experience times of blessing. We would do well to keep this humble prayer of Agur constantly on our lips: “Give me neither poverty nor riches! Give me just enough to satisfy my needs. For if I grow rich, I may deny you and say, ‘Who is the Lord?’ And if I am too poor, I may steal and thus insult God’s holy name” (Proverbs 30:8–9, NLT). Like the apostle Paul, we can learn to [be content](Bible-contentment.html) with whatever portion God provides—“with a full stomach or empty, with plenty or little”—by depending wholly on the power of Christ to give us strength (Philippians 4:11–13\). Paul instructed Timothy to “teach those who are rich in this world not to be proud and not to trust in their money, which is so unreliable. Their trust should be in God, who richly gives us all we need for our enjoyment” (1 Timothy 6:17, NLT). The lesson we must learn from Israel is to “grow fat”—to thrive and prosper—without ever forsaking the Lord. Until we learn this lesson, God, in His merciful love, will graciously lead us back to a place of faithfulness and humble obedience through the disciplines of hardship and suffering (Psalm 119:67; Hebrews 12:10–11; 12:6; 1 Peter 1:6–7\).
What is the Hindu caste system?	Answer No nation or people have been liberated from poverty, want, or injustice through [Hinduism](hinduism.html). While the caste system was officially outlawed in India in 1950, in truth, the Hindu caste system continues to enslave people, binding them in their miseries, and is responsible for unspeakable human suffering. The Hindu [caste system](Casteism-caste-system.html) divides people into four rigid hierarchical groups, based solely on heredity. Members of each caste are restricted in their occupation and their association with other castes. In the Manusmriti, considered the most important book on Hindu law dating back 3,000 or more years, the caste system is favorably regarded as the bedrock of societal order. Here are the four castes of Hinduism: • Brahmins: teachers and intellectuals • Kshatriyas: warriors and rulers • Vaishyas: traders and merchants • Shudras: laborers and menial workers Outside the caste system is another group, known as Dalits, the “caste of the impure.” The Dalits, or “untouchables,” are expected to accept poverty and degradation as a fact of life. Overworked, undernourished, and without access to proper health care or basic hygiene, the Dalits toil in odious, inhumane conditions for meager wages that scarcely keep them alive. Many of these slave laborers are young women and children. They have few rights. Most are denied educational opportunities. These marginalized people live in filth and squalor and work long hours in hazardous, often deadly conditions. A majority of Dalit children are chronically malnourished, and only 2–3 percent of Dalit women can read or write. Dalit children who attend school are segregated from their classmates and are often assigned disagreeable jobs such as cleaning toilets. In a nation already steeped in poverty, the ancient customs of Hinduism prevent the Dalits from rising above their extreme suffering and want. There is no denying barbarous acts have been committed in the name of Christianity, but those guilty of avarice and senseless bloodshed do so outside of the authority of Scripture. No amount of Scripture\-twisting can turn the words of Jesus into a battle cry for bigotry, hatred, and violence, yet one of Hinduism’s holiest books, the Manusmriti, sanctions a cruelly unjust caste system that has enslaved legions of people for more than three millennia. The Lord Jesus can set the captives free (Luke 4:18\); the four\-headed Hindu god Brahma cannot. Various Bible passages teach the opposite of the Hindu caste system: And \[Jesus] lifted up his eyes on his disciples, and said: “Blessed are you who are poor, for yours is the kingdom of God” (Luke 6:20, ESV). Do nothing from selfish ambition or conceit, but in humility count others more significant than yourselves (Philippians 2:3, ESV). So Peter opened his mouth and said: “Truly I understand that God shows no partiality, but in every nation anyone who fears him and does what is right is acceptable to him” (Acts 10:34–35, ESV). Religion that is pure and undefiled before God the Father is this: to visit orphans and widows in their affliction, and to keep oneself unstained from the world (James 1:27, ESV). My brothers, show no partiality as you hold the faith in our Lord Jesus Christ, the Lord of glory. For if a man wearing a gold ring and fine clothing comes into your assembly, and a poor man in shabby clothing also comes in, and if you pay attention to the one who wears the fine clothing and say, “You sit here in a good place,” while you say to the poor man, “You stand over there,” or, “Sit down at my feet,” have you not then made distinctions among yourselves and become judges with evil thoughts? (James 2:1–4, ESV). Whoever oppresses a poor man insults his Maker, but he who is generous to the needy honors him (Proverbs 14:31, ESV).
What does it mean to “drink water from your own cistern” (Proverbs 5:15)?	Answer Biblical wisdom literature is filled with figurative language. In Proverbs 5:15–20, Solomon symbolically compares water that sustains natural life with sexual intimacy that supports passion and emotional connection in the [marital love life](sex-in-marriage.html). He warns against sexual infidelity, advising couples to “drink water from your own cistern, running water from your own well” (verse 15\). In the arid conditions of ancient Jerusalem, maintaining a fresh source of water was critical to life. Households typically used wells or collected and stored rainwater in underground cisterns. Like wells, cisterns were lined with plaster\-like limestone to prevent them from leaking, or they were hollowed out of rock. Due to water scarcity, cisterns had to be guarded closely and carefully maintained. Naturally, it was preferable to drink from one’s own private supply than transport water from a public well or stream. And, of course, stealing water from another person’s supply was forbidden. In the context of Proverbs 15:5, for a man to drink water from his own cistern is for him to share sensual love only with his wife: “Why spill the water of your springs in the streets, having sex with just anyone? You should reserve it for yourselves. Never share it with strangers. Let your wife be a fountain of blessing for you” (Proverbs 5:16–18, NLT). Like spilling precious water into the streets, adultery is wasting one’s love on strangers. The command to drink water from your own cistern forbids marital infidelity of any form. Sexual intimacy is to be guarded exclusively for the joy, pleasure, and fulfillment of love between a husband and a wife (Hebrews 13:4\). Solomon develops similar imagery in [Song of Solomon](Song-of-Solomon.html): “You are my private garden, my treasure, my bride, a secluded spring, a hidden fountain. . . . You are a garden fountain, a well of fresh water streaming down from Lebanon’s mountains” (Song of Solomon 4:12, 15, NLT). God blesses sexual intimacy, but it is a “private garden,” “secluded spring,” and “hidden fountain” to be enjoyed, cherished, and shared only by married couples and not in any other relationship. God designed sex not just for procreation but for refreshment and pleasure to be experienced by two people in the covenant of marriage (Genesis 1:28; 2:18, 23–24; Matthew 19:4–6; 1 Corinthians 7:32–34; Song of Solomon 4:16—5:1, 19\). Physical intimacy is God’s gift to strengthen a married couple’s emotional bond. In Solomon’s metaphor, sexual intimacy in marriage is like a satisfying drink of pure, cool spring water. But committing adultery is like stealing someone else’s water or ingesting polluted water from a drainage ditch or sewer. Folly, personified as an immoral woman, equates extramarital sex to pilfered water or secreted food: “Stolen water is refreshing; food eaten in secret tastes the best!” (Proverbs 9:17, NLT). Solomon gives a warning to those who heed Folly: “Little do they know that the dead are there. Her guests are in the depths of the grave” (Proverbs 9:18, NLT). At first, sex beyond the bounds of marriage may seem exciting and enjoyable, but it eventually defiles and destroys everyone who partakes of it (Proverbs 6:20–35\). The Bible teaches that God is the ultimate spring of living water, a fountain welling up to eternal life (Jeremiah 17:13; John 4:10–26; 7:37\). In prophetic Scripture, unfaithfulness to God is compared to adultery, using a similar metaphor: “My people have committed two sins: They have forsaken me, the spring of living water, and have dug their own cisterns, broken cisterns that cannot hold water” (Jeremiah 2:13\). Jesus further intensified the instruction to drink water from your own cistern. He said that even looking with lust or fantasizing about someone other than your spouse is the same as committing adultery (Matthew 5:27–28\). Paul taught married couples that their bodies (including their hearts, minds, and eyes) belong exclusively to each other (1 Corinthians 7:3–4\). All of a man’s sexual energy is to be focused on his wife, and all of a woman’s sexual desire is to be directed to her husband. When a husband and wife are faithful to their covenant, they love each other unselfishly as Christ loves the church. They also love each other exclusively, never seeking sexual satisfaction anywhere else (Ephesians 5:22–33\).
Do unbelievers immediately go to hell when they die?	Answer Of all the topics found in the pages of Scriptures, none is so loathsome and dreadful as the subject of hell, yet we dare not be blinded by ignorance, repulsion, or unbelief, for hell is a frightening reality that ought not be dismissed on the grounds of fear or unpleasantness. Despite the objections of some, the flames of hell will not be extinguished by clever Scripture twisting or wishful thinking. The Bible has much to say about hell, and neither ignorance nor denial will cause this grim reality to go away. We should understand the distinctions Scripture makes between [Sheol](sheol-hades-hell.html) and the eternal lake of fire. For purposes of this article, we will speak of “hell” as commonly understood: a place of torment after death. The Bible says that the unrepentant who die are immediately ushered into a dreadful holding place called Hades. In the following [passage](rich-man-and-Lazarus.html), Jesus details the horrid fate of an unregenerate sinner: There was a rich man who was clothed in purple and fine linen and who feasted sumptuously every day. And at his gate was laid a poor man named Lazarus, covered with sores, who desired to be fed with what fell from the rich man’s table. Moreover, even the dogs came and licked his sores. The poor man died and was carried by the angels to Abraham’s side. The rich man also died and was buried, and in Hades, being in torment, he lifted up his eyes and saw Abraham far off and Lazarus at his side. And he called out, “Father Abraham, have mercy on me, and send Lazarus to dip the end of his finger in water and cool my tongue, for I am in anguish in this flame.” But Abraham said, “Child, remember that you in your lifetime received your good things, and Lazarus in like manner bad things; but now he is comforted here, and you are in anguish. And besides all this, between us and you a great chasm has been fixed, in order that those who would pass from here to you may not be able, and none may cross from there to us.” And he said, “Then I beg you, father, to send him to my father’s house—for I have five brothers—so that he may warn them, lest they also come into this place of torment.” But Abraham said, “They have Moses and the Prophets; let them hear them.” And he said, “No, father Abraham, but if someone goes to them from the dead, they will repent.” He said to him, “If they do not hear Moses and the Prophets, neither will they be convinced if someone should rise from the dead” (Luke 16:19–31, ESV). Hades (called “hell” in the KJV) is described as a place of “torment” and “anguish” (Luke 16:23–24\). The rich man went there immediately upon his death. Scripture’s teaching is that all who die in their sins will immediately go to hell/Hades, where they will remain, conscious of their misery and despair, until summoned before God at the Great White Throne Judgment. These, who rejected God’s mercy, must face His wrath, and they are eventually judged and cast into the lake of fire (Revelation 20:11–15\). The lake of fire, the place of [eternal punishment](hell-real-eternal.html), was never intended for man; God ordained the lake of fire as the final stop for Satan and his army of fallen angels (Matthew 25:41; 2 Peter 2:4; Revelation 20:10\). Regrettably, legions of unrepentant people will, by their own volition, spend eternity with Satan and the demons who joined his unholy rebellion (Matthew 10:28; 25:46\). The poet Milton described the damned as those who prefer ruling in hell over serving in heaven. Indeed, those who choose hell are rebels to the very end. God does not delight in the suffering of unredeemed man. He takes no pleasure in the death of the wicked and would rather see them turn from their evil ways and live (Ezekiel 33:11\). Hell is a necessary reality. Imagine a man who spent his entire life avoiding God. Regarding the Scriptures as fanciful myths, he had no use for Bible reading. He considered prayer a one\-sided conversation with a nonexistent being. He maligned sincere Christian believers with unsavory labels and mocked their adherence to biblical morality. From reaching the age of accountability until his dying breath, he distanced himself from his Creator. How, then, could such a man be happy in heaven? How could he tolerate the presence of Jesus Christ and His followers throughout the endless ages to come? For such a man, heaven would be a hell. It is God’s will that none perish, but for those insistent rebels who reject His mercy, there is only justice. No third option exists. Upon death, the lost are immediately sent to the place of their choosing, Hades (hell), where they will remain until the judgment convened at the close of our Lord’s millennial kingdom. At that time, they will be consigned to the lake of fire along with Satan and his demonic forces. Forever, they will remain fixed in this diabolical state of being. To think anyone would choose never\-ending misery over God’s everlasting joy is unfathomable, yet it is true.
Do believers immediately go to heaven when they die?	Answer Yes, believers in Jesus Christ go immediately to heaven when they die. By “heaven,” we mean a real place of comfort and blessedness where God dwells. Of course, the bodies of believers remain on earth, awaiting the resurrection, but their souls/spirits go to be with the Lord (see 2 Corinthians 5:8\). The biblical teaching that believers immediately go to [heaven](heaven-like.html) when they die differs from what some groups teach. According to the Watchtower Bible and Tract Society, faithful Jehovah’s Witnesses who die remain in an unconscious state of “[soul sleep](soul-sleep.html)” until the resurrection. At the resurrection, Jehovah “remembers” them, and they are brought back to life. The doctrine of soul sleep is also taught by Seventh\-day Adventists. The Roman Catholic Church teaches that all believers, Catholic and non\-Catholic, who die enter a place of punishment, [purgatory](purgatory.html), to atone for the sins not covered by Jesus’ sacrificial death on the cross. Once these sins have been sufficiently punished, the faithful, now purified, may enter paradise. Proponents of both views make seemingly good arguments in favor of their beliefs, but neither the doctrine of soul sleep nor the teaching of purgatory is biblical. As our Lord Jesus suffered on the cross, another condemned prisoner sought forgiveness. Our Lord’s response to the repentant thief’s request refutes both the doctrine of soul sleep and the belief in purgatory: One of the criminals who were hanged railed at him, saying, “Are you not the Christ? Save yourself and us!” But the other rebuked him, saying, “Do you not fear God, since you are under the same sentence of condemnation? And we indeed justly, for we are receiving the due reward of our deeds; but this man has done nothing wrong.” And he said, “Jesus, remember me when you come into your kingdom.” And he said to him, “Truly, I say to you, today you will be with me in paradise” (Luke 23:39–43, ESV). Jesus did not say, “After a determined time of misery and suffering, you will be with me in paradise”; neither did He say, “After an extended period of unconscious stupor, you will regain sentience and be with me in paradise.” According to the promise of Jesus, the repentant thief would join his Savior in paradise that very day. So we are always of good courage. We know that while we are at home in the body we are away from the Lord, for we walk by faith, not by sight. Yes, we are of good courage, and we would rather be away from the body and at home with the Lord (2 Corinthians 5:6–8, ESV). Here, the apostle Paul did not say to be away from the body is to cease consciousness until the resurrection. And he did not say to be out of the body was to be at home in purgatory. In Jesus’ story of the rich man and Lazarus, the beggar died, and “the angels carried him to Abraham’s side” (Luke 16:22\). This seems to have been an immediate event, with no lapse of time between Lazarus’ death and his being picked up by the angels. In John’s vision of heaven, he sees “under the altar the souls of those who had been slain because of the word of God and the testimony they had maintained” (Revelation 6:9\). As these believers in heaven await vengeance and the resurrection of their bodies, they converse with the Lord. It seems that, as soon as they were martyred, they were in heaven. At the death of a believer, his or her disembodied spirit immediately enters the joyful presence of our Lord Jesus. At the rapture, the saint’s spirit joins his or her resurrected body—a glorified body impervious to the ravages of aging, illness, disease, suffering, and death (1 Corinthians 15:42–53\). At the close of Jesus’ millennial reign, heaven as it is passes away, and God unveils the New Jerusalem, our eternal home (Revelation 21:1–4\). Our present mortal bodies are not fit for eternity, but our new bodies will never become ill, grow old, or die. We shall live gloriously with Him in perfect bodies throughout the endless ages of eternity. With this end in mind, the apostle Paul broke out in joyous apostrophe: “‘O death, where is your victory? O death, where is your sting?’ The sting of death is sin, and the power of sin is the law. But thanks be to God, who gives us the victory through our Lord Jesus Christ” (1 Corinthians 15:55–57, ESV).
Who was Watchman Nee?	Answer Nee Shu\-tsu (English name Henry Nee) was a writer and church leader in China and the founder of The Little Flock movement. Watchman Nee was born in 1903 to Christian parents. Nee came to faith in Christ at the age of 17, and his conversion made an immediate impact upon his life. He broke off his engagement to an unbeliever (although some ten years later they were married after she became a believer in college). Soon after his conversion, Nee began preaching, teaching, writing, and holding conferences, and his ministry seemed to have great impact. In 1928 he changed his name to Watchman. Following Watchman Nee’s leadership, local groups without any denominational affiliation or oversight began to meet and study the Bible. The groups were often called “The Little Flock,” and it was the largest Christian affiliation in China at the time of the revolution. His writings are still in print as individual titles as well as The Collected Works of Watchman Nee. Some of his works are the results of his followers’ compiling and editing his oral teachings, and many of them are available online at no charge. His best\-known work is probably The Normal Christian Life. In 1949, the Communist Party under Mao Zedong won the civil war in China and came to power. The communists were not fond of Nee’s ministry efforts. In 1950, Nee and his followers were labeled “reactionaries who posed a threat to the new regime” (www.museumofthebible.org/magazine/exhibitions/i\-maintain\-my\-joy, accessed 10/27/22\). Persecution followed, and Nee was arrested in 1952 and sent to prison. He died in prison in on May 30, 1972\. He is considered a martyr of the Chinese Church and one of the most important leaders of the Chinese indigenous church. Much of Nee’s writing is helpful, but he has been criticized because of some of his views on sanctification and “the deeper life,” which seem to border on [perfectionism](Bible-perfectionism.html). At times he seems to be trying to work out his own views as he was writing, so they are often unclear. He also speaks of what seem to be personal revelation, and he places much emphasis on personal spiritual experiences. The following are some Watchman Nee quotes: “Good is not always God’s will, but God’s will is always good.” “A drowning man cannot be saved until he is utterly exhausted and ceases to make the slightest effort to save himself.” “I do not consecrate myself to be a missionary or a preacher. I consecrate myself to God to do His will where I am, be it in school, office, or kitchen, or wherever He may, in His wisdom, send me.” “We must be brought to a place where, naturally gifted though we may be, we dare not speak except in conscious and continual dependence on Him.” “Attempting to follow Him without denying the self is the root of all failures.” “It is so easy to become more attached to the gifts of God than to the Giver—and even, I should add, to the work of God than to God Himself.”
What does it mean that God’s Word is settled in heaven (Psalm 119:89)?	Answer Psalm 119 is an epic poetic composition paying homage to the Word of God. The psalmist marvels at the excellencies and perfections of God’s Word, including its timeless, unlimited, and infinite nature. In Psalm 119:89, he observes, “Forever, O LORD, Your word is settled in heaven” (NKJV), punctuating the fact that God’s Word is eternal. In Psalm 119:152, the psalmist testifies, “Long ago I learned from your statutes that you established them to last forever.” Fast forward to the time of Jesus, and the Lord Himself bears witness, “Heaven and earth will pass away, but my words will never pass away” (Matthew 24:35\). The Word of God is eternal—it “endures forever” (1 Peter 1:25\). Besides “Your word is settled in heaven” (NKJV), other possible translations are “Your word . . . stands firm in the heavens” (NIV), “Your word is firmly fixed in the heavens” (ESV), and “Your word is established in heaven forever” (GW). The term settled means “established, to be positioned” and carries the idea of absolute stability. God’s Word is eternal, and it is absolutely and perpetually immutable: “The grass withers and the flowers fall, but the word of our God stands forever” (Isaiah 40:8\). Human words may fail, but believers can count on God’s Word. Every single word of the Lord is [flawlessly accurate](Biblical-inerrancy.html) and truthful (Proverbs 30:5\). His Word was living, active, and relevant in ages past, still is today, and always will be (Isaiah 55:11; Hebrews 4:12\). By His Word, God spoke the heavens and the earth into existence (Genesis 1:1–31; Psalm 33:6; 2 Peter 3:5\). God’s Word gave life and sustenance to His people in the past (Deuteronomy 8:3; 30:14–16\). Moses told the Israelites that the Lord’s instructions were “not empty words—they are your life! By obeying them you will enjoy a long life in the land you will occupy when you cross the Jordan River” (Deuteronomy 32:47, NLT). The Word of God still gives life today (Matthew 4:4; John 6:63; Hebrews 1:3; James 1:21\). Christians are made alive spiritually and eternally “through the living and enduring Word of God” (1 Peter 1:23\). Your word is settled in heaven also communicates the boundless, unlimited nature of the Word of God. The psalmist reflects, “I have seen a limit to all perfection, but Your command is without limit” (Psalm 119:96, HCSB). God’s Word is not confined but reaches far and wide through space and time, penetrating earthly spheres and accessing heavenly realms. The Bible tells us that God watches over His Word to ensure that His plans are carried out (Jeremiah 1:12\). His Word is so settled in heaven and stable on earth that it always accomplishes its goal (Isaiah 55:11\). “The very essence of your words is truth; all your just regulations will stand forever,” informs the psalmist (Psalm 119:160, NLT). God’s Holy Word is settled in heaven because it is truth (John 17:17\). As God’s perfect gift to us, it cannot be changed. James explains, “Every good gift and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation or shadow due to change” (James 1:17, ESV). God has spoken, and God’s Word is eternal, fixed, established, and settled in heaven forever.
What is God’s holy mountain (Isaiah 11:9)?	Answer Isaiah 11 speaks of a time when the [Messiah](is-Jesus-the-Messiah.html) will rule His earthly kingdom; it will be a time when there will be no hurt or destruction on God’s “holy mountain” because the entire earth will be full of the knowledge of Yahweh (Isaiah 11:9\). In Isaiah 11, we see that the Messiah will be from the line of Jesse (Isaiah 11:1\), and the Spirit of the Lord will be with the Messiah (Isaiah 11:2\). He will judge righteously and faithfully (Isaiah 11:3–5\). During His rule, natural enemies will no longer be at war—the wolf and lamb will no longer be predator and prey, and the same will be true of the leopard and the goat and the lion and the calf—in fact, these animals will be so docile that a little boy will lead them. Of course, such a situation is impossible in our current conditions (Isaiah 11:6\). The prophecy continues. Not only will there be peace among the animals, but there will be peace between the animal kingdom and humanity: even a child of nursing age will be able to play fearlessly near a cobra, and a young child can be near a viper’s den without danger (Isaiah 11:7\). Because all the earth will know the Lord, there will not be injury or destruction anywhere on God’s holy mountain (Isaiah 11:9\). The same mountain is mentioned earlier in Isaiah: “It shall come to pass in the latter days That the mountain of the Lord’s house Shall be established on the top of the mountains, And shall be exalted above the hills; And all nations shall flow to it” (Isaiah 2:2, NKJV). Jeremiah identifies Jerusalem as the site of the Messiah’s throne: “At that time they will call Jerusalem The Throne of the Lord, and all nations will gather in Jerusalem to honor the name of the Lord” (Jeremiah 3:17\). God’s holy mountain is identified in its first Old Testament reference as Zion (Psalm 2:6\) and again by the psalmist as the city of God (Psalm 48:1\). The Messiah will return to [Zion](Zion.html) and dwell in Jerusalem, which will be called the City of Truth, and God’s mountain will be called the Holy Mountain (Zechariah 8:3\). The prophet Zechariah describes the Messiah’s return to the Mount of Olives (which is in front of Jerusalem on the east) as literally a mountain\-splitting event, and Yahweh will rule over all the earth from Jerusalem (Zechariah 14:4, 9, 16–21\). Mount Zion, Jerusalem, is God’s holy mountain and is where the Messiah\-King will be installed (Psalm 2:6\). It is possible that the reference to God’s holy mountain encompasses more than just Jerusalem, however. In the Old Testament Zion is used as more than a name for the city of Jerusalem (Isaiah 40:9\); it is also used to refer to the land of Judah (Jeremiah 31:12\) and the nation of Israel as a whole (Zechariah 9:13\). Many commentators consider God’s holy mountain to extend to the whole hill country in the land of Israel. Others see “God’s holy mountain” as a way of describing the whole earth during the reign of Christ—indeed, Isaiah 11:9 mentions the whole earth being full of the knowledge of God, so the whole earth will enjoy the effects of Christ’s rule.
What is the significance of Gibeon in the Bible?	Answer Gibeon is a city in Israel about five miles northwest of Jerusalem. In ancient times, it was a Hivite city; after the [conquest of Canaan](conquest-of-Canaan.html), Gibeon came under the control of the tribe of Benjamin and became a Levitical city. Gibeon (“Hill City”) was slated for destruction along with all the other cities of Canaan as God judged the pagans by means of the people of Israel. After the Israelites, under [Joshua](life-Joshua.html), destroyed the inhabitants of Jericho and Ai, the people of Gibeon grew fearful. They foresaw the advancement of Joshua and his army in their direction, and they concocted a scheme to deceive their would\-be attackers. Rather than fleeing or facing Israel on the battlefield, the people of Gibeon sent a delegation to Joshua, hiding the fact that they were Canaanites. Clothed in ragged clothing and toting worn\-out sacks and wineskins with stale provisions, the [Gibeonites](Gibeonites.html) approached Joshua, encamped at Gilgal, begging for peace (Joshua 9:3–5\). The men of Gibeon claimed to be from a distant country and asked to enter a treaty of peace with the Israelites (Joshua 9:6\). Rather than seeking God’s will, Joshua took the delegation at its word and made a covenant with them (Joshua 9:14–15\). Three days later, Joshua and the Israelites learned they had been deceived—the Gibeonites were near neighbors in Canaan; however, as they had sworn peace with the people of Gibeon, they were prevented from taking Gibeon by force (Joshua 9:16–18\). A short time later, the Israelites were compelled to defend those who had deceived them when warring [Amorite kings](Amorites.html) launched an invasion against Gibeon (Joshua 10\). There is always a price to pay when God’s commands are ignored. Joshua’s treaty with Gibeon, ill\-advised though it was, was binding. Much later, King Saul “in his zeal for Israel and Judah” tried to annihilate the Gibeonites, violating the peace treaty (2 Samuel 21:2\). As a result, God sent a three\-year famine to Israel. David, who was king at the time, inquired of God as to why, and God answered, “It is on account of Saul and his blood\-stained house; it is because he put the Gibeonites to death” (2 Samuel 21:1\). David made amends, and the famine ended. Gibeon was also the scene of a battle between the armies of [David and Ish\-bosheth](David-and-Ish-bosheth.html). David’s army, under Joab, defeated Ish\-botheth’s army, led by Abner (2 Samuel 2:12–17\). Many centuries later, a false prophet from Gibeon named [Hananiah](Hananiah-in-the-Bible.html) publicly stood against the prophet Jeremiah and proclaimed a lie in the name of the Lord (Jeremiah 28\). Like the deceivers with their tattered clothing and moldy provisions, Hananiah’s message of hope was intended to mislead the Israelites in Babylonian bondage. Ultimately, God struck Hananiah dead for deceiving His people with lies. One may wonder how Joshua and the Israelites could have been so deceived by the delegation from Gibeon, but we are witnesses to deception on a much wider scale taking place within the church today. Many seminaries, charged with educating the next generation of pastors and church leaders, have replaced sound biblical teaching with spurious theories that cast doubt on Christian morality and the integrity of the Bible. Rather than condemning sin, many churches are embracing sinful lifestyles in the name of tolerance. The deception of the Gibeonites continues. The mistake of the ancient Israelites was that they “sampled their provisions but did not inquire of the Lord” (Joshua 9:14\). May God’s people today not make the same mistake.
What is the significance of the forty-two months in Revelation 13:5?	Answer In Revelation 13 John records a vision of a [beast](beast-of-Revelation.html) with ten horns and seven heads. According to Revelation 13:5, the beast will be given authority for forty\-two months (three and a half years) and will rule over the whole earth during that time (Revelation 13:7–8\). Earlier in the book of Revelation, John recorded someone saying that the holy city (Jerusalem) would be trampled under foot by the nations for forty\-two months (Revelation 11:2\). Two prophets of God would prophesy for 1,260 days—also equal to forty\-two months on the 360\-day lunar calendar that Israel used (Revelation 11:3\). The significance of forty\-two months in Revelation 13:5 and other passages in Revelation is first explained in Daniel 9 and then again in Matthew 24\. In Daniel 9 Daniel is reading Scripture and praying that God will restore Israel from captivity according to what God had promised (Daniel 9:2–3\). Even while Daniel was speaking, God sent the angel Gabriel to assure Daniel that God would keep His word and would not forsake Israel (Daniel 9:20–23\). Gabriel explained that there would be a prophetic calendar of seventy sevens, or 490 years (Daniel 9:24\). The calendar would commence with a decree to rebuild the city of Jerusalem (Daniel 9:25\). That decree is recorded in Nehemiah 2:8\. After sixty\-nine sevens, or 483 years from that decree, the Messiah would be cut off and the people of the prince to come would destroy the city and the temple (Daniel 9:26a). Just as Gabriel said, the Messiah was crucified after the 483 years, and a few decades after that, the Romans destroyed the temple and the city of Jerusalem (in AD 70\). From that point to the end or completion, there would be wars and desolations (Daniel 9:26b). It seems that the 490\-year calendar is paused during this time. The calendar will restart with the (Roman) prince making a covenant with “the many” (often a reference in Hebrew prophecy to Israel) for one seven, or seven years. In the middle of that time period, the prince will break his covenant. That will leave forty\-two months of desolation to complete the prophetic calendar (Daniel 9:27\). That last forty\-two months or three and a half years will be dominated by one who makes desolate. At the end of that time, he is made desolate himself. In Matthew 24, in what has become known as the [Olivet Discourse](Olivet-discourse.html), Jesus explains to His disciples what the future will hold for Israel (Matthew 24:2–3\). Jesus warns against false messiahs and that there will be wars and rumors of wars (Matthew 24:5–6\). But these things would not be the end. There would be persecutions and difficulties for the disciples and all who would follow Jesus (Matthew 24:9; cp. 2 Timothy 3:12\). But the good news of Jesus’ coming kingdom would be proclaimed in all the earth (Matthew 24:14\). After that, the completion or the end will come. Jesus references “the [abomination of desolation](abomination-desolation.html)” as the beginning of a great tribulation unlike anything the world has seen before or would see after (Matthew 24:15, 21, NKJV). This means that, during the second half of the final seven years, the tribulation will be even more severe than in the first half. Jesus divides this time period into two forty\-two\-month periods. He adds that the time of difficulty will be cut short—if it were not, no one would survive (Matthew 24:22\). Trouble will last the entire eighty\-four months (seven years), but the worst events are reserved for the final forty\-two months. After that [tribulation](tribulation.html) and great tribulation, Jesus will come again in great glory (Matthew 24:29–30\). With Him will be all those who have believed in Him and who are already in heaven (Matthew 24:31\). The [book of Revelation](Book-of-Revelation.html) unveils many details especially of the final seven years (or eighty\-four months) of God’s prophetic calendar, leading up to the return of Jesus Christ the King. Even though evil is given dominion for forty\-two months, the clock will eventually run out, and Jesus will triumph. This message was an encouragement to Daniel and to Jesus’ disciples. It should also encourage us and challenge us to make the most of the time we have been given. As Jesus said, He is coming suddenly and wants all to heed the prophetic words in Revelation (Revelation 22:7\). Jesus will come back to the earth victorious over evil (Revelation 19:13–19\), even though He will allow evil to rule for forty\-two months.
What does the Bible say about fake news?	Answer Former President Donald Trump brought the term fake news to prominent usage, referring to the way that the mainstream news media reported things about him in ways that were, in his opinion, untrue or slanted to give the wrong impression. If a person reports something, it is news. If the reports are false or exaggerated or edited in such a way as to make the person involved look bad or to give the wrong impression, then it is fake news. Essentially, “fake news” is the same as lies and propaganda. Of course, the term fake news is not in the Bible. Likewise, there were no media organizations at the time. However, there have always been lies and propaganda. The Bible condemns the presentation of [falsehood](Bible-lying-sin.html) as if it were the truth. “Do not spread false reports” (Exodus 23:1\). The serpent gave Eve the “fake news” that she and Adam would not die if they ate from the [forbidden tree](tree-knowledge-good-evil.html). In fact, it said, their situation would dramatically improve (Genesis 3:4–5\). Since Adam and Eve’s fall, people have been engaged in spreading “fake news.” False prophets in Israel delivered fake news in Jeremiah’s day, saying that God would deliver Israel from the Babylonians. [Jeremiah](life-Jeremiah.html) had to provide the true news that no deliverance was coming. In Jeremiah 28, Jeremiah faces off against the purveyors of fake news, led by a prophet named Hananiah. In the temple in Jerusalem, Hananiah prophesied that within two years the power of Babylon would be broken and that the exiles would return to Judah along with all the articles of the temple that had been stolen (Jeremiah 28:1–4\). This was a false prophecy. Hananiah was basically telling the people what they wanted to hear. It was fake news, of a sort. Jeremiah replied to Hananiah by reminding the people that “the prophet who prophesies peace will be recognized as one truly sent by the Lord only if his prediction comes true” (Jeremiah 28:9\). Hananiah doubles down on his message of good tidings (verses 10–11\). Later, God sent Jeremiah to Hananiah with a new message: “Listen, Hananiah! The Lord has not sent you, yet you have persuaded this nation to trust in lies. Therefore this is what the Lord says: ‘I am about to remove you from the face of the earth. This very year you are going to die, because you have preached rebellion against the Lord.’ In the seventh month of that same year, Hananiah the prophet died” (Jeremiah 28:15–17\). Many times, people would rather hear fake news than the truth. Fake news often confirms people’s biases and targets their emotions. And accepting fake news is easier than doing independent research. Purveyors of fake news construct a facade of credibility and can gather quite a following. Second Timothy 4:3 says that the time will come when people will accumulate teachers who tell them only what they want to hear. In some cases, a person claims that something is “fake news” because he disagrees with the tone or the perspective of the one reporting. In these cases, the charge is subjective but may still be partially or completely valid. In other cases, the “fake news” is completely manufactured falsehood and propaganda. In all cases, the Bible enjoins people to speak the truth. Proverbs 22:20–21 tells employees to tell their employers the truth. Jeremiah 9:5 laments the loss of truth in Israelite culture in his day. In Zechariah 8:16–17, the Lord says, “These are the things you are to do: Speak the truth to each other, and render true and sound judgment in your courts; do not plot evil against each other, and do not love to swear falsely. I hate all this.” Ephesians 4:25 tells believers, “Each of you must put off falsehood and speak truthfully to your neighbor, for we are all members of one body.” The antidote for fake news is truth and humility. Humility is necessary because those who are sharing news can have a tendency to make themselves sound better than the facts warrant. Anyone who listens to news today would probably do well to expect a large part of it to be fake. All people, but perhaps especially Christians, should learn evaluate the news with discernment. They would do well to get their news from a variety of sources with varying viewpoints. When a viewpoint or worldview is apparent in the reporting, the Christian should evaluate that viewpoint in light of Scripture and ask how the reporters’ worldview might slant the report. They should also try to find the larger context for “sound bites” that may not give the whole story. (With today’s technology, it is often possible to find much longer video and audio clips that will give fuller context to the sound bite reported.) Christians should also be careful about posting news stories and quotes on social media without fully investigating them to make sure they are accurate. Even a source that is largely in agreement with biblical values (or even explicitly Christian) can still slant the truth on occasion. Posting and reposting without investigation and verification can greatly contribute to the spread of fake news. Ultimately, the answer to fake news is the good news that Jesus died for our sins and rose again and that we can be forgiven and reconciled to God through faith in Him.
What does it mean that a prophecy has a double/dual fulfillment?	Answer A double fulfillment or dual fulfillment of a [Bible prophecy](Bible-prophecy.html) is the circumstance in which the prophecy has both a short\-term and long\-term fulfillment. A prophecy is made, and the first fulfillment comes to pass relatively soon thereafter. Later, there is a second fulfillment to the prophecy, and that second fulfillment is usually fuller and more literal. So, there is a “near” fulfillment and a “far” fulfillment. A prophecy having a dual fulfillment helps to unify Scripture and emphasizes God’s masterful control of events. There are several examples of prophecies with a double fulfillment. Here are a few: Joel’s Holy Spirit Prophecy The prophet Joel, speaking of the [day of the Lord](day-of-the-Lord.html), said, “And afterward, I will pour out my Spirit on all people. Your sons and daughters will prophesy, your old men will dream dreams, your young men will see visions. Even on my servants, both men and women, I will pour out my Spirit in those days” (Joel 2:28–29\). The first fulfillment of this prophecy is when Peter stood up on the day of Pentecost and spoke the same words to those gathered in Jerusalem (Acts 2:14–18\). Indeed, miraculous manifestations of God’s power through the Holy Spirit happened on that day (Acts 2:1–13\). However, that was only a partial fulfillment of Joel’s prophecy. The prophecy goes on to speak of “blood and fire and billows of smoke” (Joel 2:30\), astronomical signs (verse 31\), and the gathering of all nations for judgment (Joel 3:1–2\). None of that has yet happened; therefore, the ultimate fulfillment of Joel 2 awaits Jesus’ second coming. At that time, God’s enemies will experience “the great and dreadful day of the Lord” (Joel 2:31; cf. Revelation 16:14–16\). Isaiah’s Virgin Birth Prophecy In Isaiah 7 the Aramites and Israelites were seeking to conquer Jerusalem, and King Ahaz of Judah was fearful. The prophet Isaiah approaches King Ahaz and declares that Aram and Israel would not be successful in their conquest (Isaiah 7:7–9\). The Lord offers Ahaz the opportunity to receive a sign (verse 10\), but Ahaz refuses to put God to the test (verse 11\). God responds by giving the sign Ahaz should look for: “The virgin will be with child and will give birth to a son . . . but before the boy knows enough to reject the wrong and choose the right, the land of the two kings you dread will be laid waste” (Isaiah 7:14\). So, Isaiah referred to a woman—a virgin when the prophecy was made—who would become pregnant and bear a son; a few years after that, Israel and Aram would be destroyed. That was the “near” fulfillment. In the New Testament, the apostle Matthew connects the [virgin birth](virgin-birth.html) of Jesus (Matthew 1:23\) with the prophecy in Isaiah 7:14\. Jesus’ virgin birth is the “far” fulfillment—fuller and more complete. Isaiah 7:14 is therefore a “double\-fulfillment prophecy.” It refers to the situation King Ahaz was facing but also to the coming Messiah who would be the ultimate deliverer. Samuel’s Prophecy to David The prophet Samuel had a prophecy for King David that details a promise directly from God concerning David’s son: “The Lord declares to you that the Lord himself will establish a house for you; When your days are over and you rest with your ancestors, I will raise up your offspring to succeed you, your own flesh and blood, and I will establish his kingdom. He is the one who will build a house for my Name, and I will establish the throne of his kingdom forever” (2 Samuel 7:11–13\). David’s son Solomon would become king and ultimately build the temple, thus partially fulfilling this prophecy. The complete fulfillment, however, is found in Christ, the [Son of David](Jesus-son-of-David.html). At the annunciation, the angel Gabriel said about Jesus, “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\). Right now, Jesus is building His church, a “house” for God’s name (Matthew 16:18\). He will become the eternal king on David’s throne and establish the Holy City, the new Jerusalem (Revelation 21:2\). Solomon was the partial fulfillment of Samuel’s words, but Jesus is “greater than Solomon” and the more thorough fulfillment (Matthew 12:42\). Jesus’ Second Coming Prophecy While Jesus was teaching His disciples about the [end times](signs-end-times.html), they asked Him, “When will these things happen? And what will be the sign that they are about to take place?” (Luke 21:7\). Jesus answers with a long discourse, which includes this warning: “When you see Jerusalem being surrounded by armies, you will know that its desolation is near. Then let those who are in Judea flee to the mountains, let those in the city get out, and let those in the country not enter the city” (Luke 21:20–21\). Some Bible scholars believe that this prophecy was completely fulfilled in AD 70 when the Romans leveled Jerusalem. However, Jesus goes on to give additional details about this time. He says, “There will be signs in the sun, moon and stars. On the earth, nations will be in anguish and perplexity at the roaring and tossing of the sea. People will faint from terror, apprehensive of what is coming on the world, for the heavenly bodies will be shaken. At that time they will see the Son of Man coming in a cloud with power and great glory” (Luke 21:25–27\). It is clear by these additional details that the ultimate fulfillment of this prophecy is yet to come. Ezekiel’s Gog and Magog Prophecy Another prophecy with a dual fulfillment is Ezekiel’s prophecy of the battle of [Gog and Magog](Gog-Magog.html). This prophecy is different in that both fulfillments are yet future. Ezekiel 38—39 predicts that Gog of the land of Magog will lead a great army that attacks the land of Israel, which is “peaceful and unsuspecting” at the time (Ezekiel 38:11\). Magog will not win, because God will intervene to preserve Israel (Ezekiel 38:19–22\). Gog and Magog are mentioned again in Revelation 20:7–8 in reference to a different battle. In Revelation, history will repeat itself in a final, end\-times attack on the nation of Israel (Revelation 20:8–9\). The result of this battle is that all Israel’s enemies are destroyed, and Satan finds his place in the lake of fire (Revelation 20:10\). Neither of these two battles, both named Gog and Magog, has occurred yet. Conclusion The dual fulfillment of Bible prophecy is one more reason to praise the Lord who says, “I make known the end from the beginning, from ancient times, what is still to come. I say, ‘My purpose will stand, and I will do all that I please’” (Isaiah 46:10\). “Praise be to the name of God for ever and ever; wisdom and power are his. He changes times and seasons; he deposes kings and raises up others. He gives wisdom to the wise and knowledge to the discerning” (Daniel 2:20–21\).
What is the difference between interpretation and application?	Answer Both interpretation and application of Scripture are vitally important. [Interpretation](Biblical-hermeneutics.html) is the process of determining what a passage of Scripture means, or, more precisely, what it would have meant to the original audience. To interpret properly, one must consider the cultural, historical, and literary context as well as the grammatical structures and the meaning of the words in their original language (using commentaries and language tools if one is not proficient in Hebrew or Greek). Interpretation must come first. One cannot know how to apply a passage of Scripture before determining what it means. “What does it mean to me?” is not a good question to ask in the interpretation stage, but it might be appropriate for application. Too often, Bible readers will skip to application without determining the actual meaning of a text. Application is the process of putting the meaning of Scripture into action in the reader’s specific context. The following is an example of the difference between interpretation and application: In Mark 12:31, Jesus affirmed the principle “you should love your neighbor as yourself.” In the interpretive stage, the Bible reader would need to determine who a neighbor is. By doing a little study, the interpreter could determine that a neighbor is essentially anyone whom he or she may encounter along life’s journey. If the interpreter simply assumes a modern American definition of neighbor—“someone who lives on my street”—then Jesus’ principle cannot be applied as the Lord intended. To continue interpreting Mark 12:31, the Bible student would also need to determine what love is. In the modern American context, love is often thought of in romantic or erotic terms. If the Bible student tries to apply this understanding to “love your neighbor,” there might be some unfavorable repercussions. However, further study would lead the interpreter to the characteristics of love found in 1 Corinthians 13\. The interpreter might eventually come to a biblical definition of love, which would be something like “looking out for the best interests of others even if it is not in your best interest.” Putting it all together, the proper interpretation of “love your neighbor as yourself” is that we are to look to the best interests of anyone we encounter. That is a far cry from hugging and kissing the person who lives next door. Application is putting into action the truth of a passage in a specific context. Using the example of loving one’s neighbor, suppose there is an elderly lady next door who struggles every week to get her trash can to the curb and then back into her garage on trash day. To show love, one person might start taking the can to the curb on garbage day and taking it back to her garage at the end of the day. Another person might decide that he will hire a neighbor kid to do that task each week or ask one of his own kids to do it. The interpretation of the passage has nothing to do with trash cans, curbs, garages, or garbage days, but the application might. No passage in the Bible can interpreted to mean something that the original author or the original readers could not have understood, but it can be applied in situations the original human authors could never have imagined. Application requires discernment. A motorist who passes another motorist stranded on the highway needs to decide how to apply the passage about loving one’s neighbors. He may stop to help the stranded motorist or offer to provide a ride. But what if the person with the working vehicle is a mother with three children in the car and the stranded car has two or more men in it? She will need to balance concern for the stranded men with concern for her three children, who, biblically speaking, are also her neighbors. Instead of stopping and approaching them on the road, she may from a safe distance offer to make a call for them. These are questions of application, not interpretation. The way one person shows love to a neighbor may be completely different from the way another person does it, but both of them may be interpreting the passage in the same way. There is one correct interpretation of a passage but many possible applications. Interpretation without application is simply dead Bible study. The Word of God is not intended to be approached on a purely academic level, with no thought of putting it into practice. The Word must change us. Jesus spoke of the scribes who studied the Scriptures but did not put them into practice (John 5:39\). James admonished, “But be doers of the word, and not hearers only, deceiving yourselves” (James 1:22\). Attempts at application without interpretation are equally imprudent. Applying a passage of Scripture without ever taking the time to determine what it means would be like starting out on a cross\-country road trip without ever consulting a map. There may be a lot of excitement and activity, but the car may be headed in the wrong direction.
What is the Judgment of Solomon?	Answer The Judgment of Solomon is the biblical example of [King Solomon’s](life-Solomon.html) wisdom. When Solomon ascended to the throne, he sought after God, and God gave him opportunity to ask for whatever he wanted. Solomon humbly acknowledged his inability to rule well and unselfishly asked God wisdom. God gave him wisdom and wealth besides (1 Kings 3:4–15; 10:27\). In fact, “King Solomon was greater in riches and wisdom than all the other kings of the earth” (1 Kings 10:23\). God also gave Solomon peace on all sides during most of his reign (1 Kings 4:20–25\). The account of the Judgment of Solomon is found in 1 Kings 3:16–27: Now two prostitutes came to the king and stood before him. One of them said, “Pardon me, my lord. This woman and I live in the same house, and I had a baby while she was there with me. The third day after my child was born, this woman also had a baby. We were alone; there was no one in the house but the two of us. “During the night this woman’s son died because she lay on him. So she got up in the middle of the night and took my son from my side while I your servant was asleep. She put him by her breast and put her dead son by my breast. The next morning, I got up to nurse my son—and he was dead! But when I looked at him closely in the morning light, I saw that it wasn’t the son I had borne.” The other woman said, “No! The living one is my son; the dead one is yours.” But the first one insisted, “No! The dead one is yours; the living one is mine.” And so they argued before the king. The king said, “This one says, ‘My son is alive and your son is dead,’ while that one says, ‘No! Your son is dead and mine is alive.’” Then the king said, “Bring me a sword.” So they brought a sword for the king. He then gave an order: “Cut the living child in two and give half to one and half to the other.” The woman whose son was alive was deeply moved out of love for her son and said to the king, “Please, my lord, give her the living baby! Don’t kill him!” But the other said, “Neither I nor you shall have him. Cut him in two!” Then the king gave his ruling: “Give the living baby to the first woman. Do not kill him; she is his mother.” Solomon’s strategy relied on the reality of the maternal instinct. He knew the true mother would prefer losing her son to another woman over seeing him killed. Solomon’s shrewdness in getting to the truth and the just verdict he pronounced caused everyone to take note: “When all Israel heard the verdict the king had given, they held the king in awe, because they saw that he had wisdom from God to administer justice” (1 Kings 3:28\). It is the responsibility of national leaders to search out the truth and provide justice. “A wise king winnows out the wicked; he drives the threshing wheel over them” (Proverbs 20:26; see also Deuteronomy 16:18–20 and Psalm 82:2–4\). In his divinely bestowed wisdom, Solomon was able to provide justice and promote righteousness in his kingdom. The Judgment of Solomon has been the subject of many classical paintings, including works by Flemish painters Frans Floris and Peter Paul Rubens, Dutch painter Matthias Stom, and Italian painter Giovanni Battista Tiepolo.
Is it true that every time we breathe we are saying the name Yahweh?	Answer It has been said that the Jewish sages associated the covenant name of God, [Yahweh](meaning-of-Yahweh.html), with breath. The idea is that the name itself, when pronounced, is the sound of breathing: the two syllables of the name correspond to the intake and outtake of a single breath. In this way, the theory goes, our breaths evoke the name of God. A naturally voiced inhalation sounds like “Yah,” and a voiced exhalation sounds like “Weh.” Thus, with every breath we take, we are speaking God’s name. He breathed into us the breath of life (Genesis 2:7\), and we still retain that breath. According to the view that with every breath we say the name of Yahweh, we constantly have God’s name on our lips. Consciously or unconsciously, speaking the name of God is the one thing we do every minute of our lives. “In his hand is the life of every creature and the breath of all mankind” (Job 12:10\). “In him we live and move and have our being” (Acts 17:28\). When the natural act of breathing is viewed in this light, the name of God is everywhere. Atheists and agnostics acknowledge Him constantly. A baby’s first cry is a calling out to God. The sighs of a sufferer are wordless appeals to the God who hears. And when we cease speaking God’s name, we die. The breath that Yahweh breathed into Adam’s nostrils gave him life and set the course for the whole human race to speak of God when respiring (Genesis 2:7\). When Jesus breathed on His disciples, imparting peace, forgiveness, and the Holy Spirit all at once, He was, in effect, speaking God’s name (John 20:21–23\). In our quietest moments, in the ease and constancy of breathing, we are reminded of God’s life and presence. While it is an interesting thought, the idea that every breath forms the name Yahweh is not found in the Bible. The theory is the domain of Jewish mysticism. However, it is true that life is a gift from God. Every moment we live should be dedicated to the glory of God, and we should constantly acknowledge our dependence on Him. Yahweh [deserves to be praised](praise-God.html) with our every breath.
What does it mean that the steadfast love of the Lord never ceases (Lamentations 3:22)?	Answer Believers can trust in the Lord God Almighty with every fiber of their being at every moment in time and in every circumstance because His faithful love never runs out or fails. Jeremiah remembers and declares this truth in Lamentations 3:22: “The steadfast love of the Lord never ceases; his mercies never come to an end” (Lamentations 3:22, ESV). [Jeremiah](life-Jeremiah.html) speaks these words at a time when he and the people of Judah feel forsaken by God. Jerusalem is in ruins, and Jeremiah himself is suffering from a physical affliction. He compares his situation to that of a hopeless prisoner (Lamentations 3:7–9\). But as he looks back on the experiences of his past, he suddenly remembers the steadfast, unceasing love of the Lord. This renewed revelation of God’s faithfulness changes everything for the prophet. Now he places his hope in the goodness and salvation of His God (Lamentations 3:22–39\). In Lamentations 3:22, the word for “steadfast love” in the original Hebrew (chesed) means “loyal love.” It incorporates God’s unfailing kindness, goodness, and mercy and is directly related to the faithfulness of His covenant. God’s love toward His covenant people can never be extinguished (Deuteronomy 7:9; Ezra 3:11; Daniel 9:4\). He calls them “my treasured possession” (Exodus 19:5; Deuteronomy 7:6\), and His love for them remains eternal (Psalm 136\). When our hearts struggle with fear, discouragement, loneliness, pain, or grief, reminding ourselves of the constancy of God’s love can be a tremendously encouraging game\-changer. If our faith falters, we must remember God’s immovable, undying, steadfast love. “He will never abandon the godly. He will keep them safe forever,” declares the psalmist (Psalm 37:28, NLT). Even “if we are faithless,” explains the apostle Paul, “he remains faithful” (2 Timothy 2:13; see also Romans 3:3–4\). When we fall short of the mark by giving in to sin, the steadfast love of the Lord never ceases. He is faithful at such times to discipline and correct us (Psalm 119:75; Proverbs 3:12; Hebrews 12:6; Revelation 3:19\). In His loyal love and compassion, He brings us to repentance and confession (Lamentations 3:39–41; Romans 2:4\). When we repent and confess “he is faithful and just to forgive us our sins and to cleanse us from all wickedness” (1 John 1:9, NLT). Sometimes we think our sin drives a permanent wedge between God and us, but that is a lie Satan would tempt us to believe. The truth is found in this answer to Paul’s question: “Can anything ever separate us from Christ’s love? Does it mean he no longer loves us if we have trouble or calamity, or are persecuted, or hungry, or destitute, or in danger, or threatened with death? . . . No, despite all these things, overwhelming victory is ours through Christ, who loved us. And I am convinced that nothing can ever separate us from God’s love. Neither death nor life, neither angels nor demons, neither our fears for today nor our worries about tomorrow—not even the powers of hell can separate us from God’s love. No power in the sky above or in the earth below—indeed, nothing in all creation will ever be able to separate us from the love of God that is revealed in Christ Jesus our Lord” (Romans 8:35–39, NLT). The loyal love of the Lord is always with us. He is faithful to identify with us through suffering, testing, burdens, and problems. He is there to help us through them (Hebrews 2:17–18\). As our “[great High Priest](Jesus-High-Priest.html),” He understands “our weaknesses, for he faced all of the same testings we do, yet he did not sin. So let us come boldly to the throne of our gracious God. There we will receive his mercy, and we will find grace to help us when we need it most” (Hebrews 4:14–16, NLT). With every temptation, “God is faithful; he will not let you be tempted beyond what you can bear. But when you are tempted, he will also provide a way out so that you can endure it” (1 Corinthians 10:13\). Because of His steadfast love, the Lord is never too tired or busy to listen and help us. The God who calls us is faithful to complete the good work He started in us. He “will continue his work until it is finally finished on the day when Christ Jesus returns” (Philippians 1:6, NLT). “God will make this happen, for he who calls you is faithful,” states Paul (1 Thessalonians 5:23–24, NLT). The steadfast love of the Lord never ceases means He will fulfill His purpose for our lives (Psalm 138:8\). He will safeguard us in this world and keep us into eternity (2 Thessalonians 3:3; Hebrews 10:23; Matthew 28:20; John 6:47; 10:27–28; 1 Thessalonians 5:10; 1 John 2:25\).
What is the significance of the city called “The Lord Is There” in Ezekiel 48:35?	Answer Ezekiel 40—48 describes a future temple and city central during the [thousand\-year reign](millennium.html) of the Messiah. In the final verse of the section (and Ezekiel’s prophecy), the city is called Yahweh\-shammah, or The Lord Is There. Ezekiel introduces the section by describing what he refers to as a structure like a city (Ezekiel 40:2\). In that city was a specifically described and dimensioned [temple](Ezekiel-temple.html) (described especially in Ezekiel 41—42\). The glory of the Lord would enter and fill this temple (Ezekiel 43:2–5\). God would dwell there and accept offerings and sacrifices there for national cleansing (Ezekiel 43:6–27\). Recall that Jesus died for (all) individual people and calls upon all to believe in Him (for example, in John 3:16\). It appears that for the nation of Israel to be cleansed as a nation, sacrifices (pointing to Christ) will still be utilized in the millennium. Some have suggested that the sacrifices during this time are simply memorials of what Jesus accomplished with the shedding of His blood. While the text does not expressly answer the question of why these sacrifices were taking place (besides the acceptance of the people as a whole, Ezekiel 43:27\), it is clear that the glory of the Lord Himself was there at the temple. In Ezekiel 45 the focus shifts from the temple to the city. There would be a massive section of the city next to the holy portion (the temple site) that would be designated for the whole of Israel (Ezekiel 45:6\). Portions of the land surrounding the city would be designated for one called “the prince” and other princes of Israel (Ezekiel 45:7–8\), and the rest of the land would be divided by tribes (Ezekiel 45:8\). Water flowed from the temple in this city, becoming a great river that supported trees bearing fruit for food and healing (Ezekiel 47:1–12\). The glory and presence of the Lord would be central to all of this, as the Lord is there. The entire nation—tribe by tribe—would be given allotments of land, and at the center the city would be the focus of life in that land (Ezekiel 48:17–22\). There would be four large gates (one for every three tribes) to the north, east, south, and west (Ezekiel 48:30–34\). That city would be called Yahweh\-shammah, or the Lord Is There (Ezekiel 48:35\). Throughout biblical history God communicated that the people descended from Abraham, Isaac, and Jacob were His people and that He would be with them (for example, in Genesis 26:24 and Exodus 19:6\). In time past, God led the people from a distance, but in this kingdom that will one day be established on earth, the Lord will personally be there. When God became a man, He was called [Immanuel](what-does-Immanuel-mean.html). That name means “God with us” (Matthew 1:23\). Jesus was “God with us.” After Jesus ascended to heaven, He and the Father sent the Spirit of God to be with His disciples and those who believed in Jesus (John 16:5–11 and Acts 2\). The Lord is with us today through His Holy Spirit who lives in all those who believe in Jesus (1 Corinthians 3:16\). But when Jesus is revealed in glory and comes to establish His kingdom on earth (Revelation 19:13, 20:4–6\), the Lord will be on earth living in Jerusalem again. The city Ezekiel saw will rightfully be called Yahweh\-shammah, because the Messiah will be there. The Lord is there.
What does God mean by saying, “Besides me there is no savior” (Isaiah 43:11; Hosea 13:4)?	Answer Throughout Israel’s history, the nation struggled with theological forgetfulness and spiritual unfaithfulness. Time and time again, the people turned away from the Lord to worship foreign gods. Through the prophet [Hosea](Hosea-in-the-Bible.html), Yahweh reminded His people that the same God who had delivered them from the land of Egypt was still the one true God and Israel’s only Savior: “But I am the Lord your God from the land of Egypt; you know no God but me, and besides me there is no savior” (Hosea 13:4, ESV). This passage in Hosea equates to a short history lesson on the [Ten Commandments](Ten-Commandments.html): “I am the Lord your God, who brought you out of Egypt, out of the land of slavery. You shall have no other gods before me” (Exodus 20:2–3\). The prophet Isaiah delivered a similar reminder: “I, I am the Lord, and besides me there is no savior” (Isaiah 43:11, ESV). [Idolatry](idolatry-definition.html) is the ultimate manifestation of disloyalty, invoking [jealousy](jealous-God.html) and severe judgment from the Lord (Exodus 20:5; Deuteronomy 5:8–10; Leviticus 26:27–33; Numbers 33:51–56\). God’s jealousy and judgment were based on His love for the people He redeemed at such a high cost. “You must worship no other gods, for the Lord, whose very name is Jealous, is a God who is jealous about his relationship with you” (Exodus 34:14, NLT). When God set Israel free from slavery in Egypt and instituted His covenant with them, His whole desire was to live in constant, intimate fellowship with His people. No other god has ever offered such a loving, close, one\-on\-one relationship. Israel’s national life and the personal life of every citizen depended on God because He alone was their Savior. In Isaiah 45:14–25, God called the nation to court and charged them with serving worthless “wooden idols” and “praying to a god that cannot save. Declare and present your case; let them take counsel together! Who told this long ago? Who declared it of old? Was it not I, the Lord? And there is no other god besides me, a righteous God and a Savior; there is none besides me” (ESV). Without God, Israel would not exist. The people only needed to look at their own history to know this was true. If it had not been for the Lord delivering the nation over and over again, they would have no history at all. But still, they continued to abandon their God and Savior to serve foreign gods. Nothing escapes God’s eyes (Job 34:21; Proverbs 15:3; Hebrews 4:13\). He sees our wayward hearts and actions (Jeremiah 16:17; 17:10; 23:24; Psalm 44:21\). The people of Israel thought they could live however they pleased and escape the consequences. But God saw their unfaithfulness just as He sees our disloyalty today. Anything we desire more than God or value more than our relationship with Him is an idol. God must be first in our lives (Matthew 6:24, 33; Proverbs 3:6; Colossians 3:17\). Jobs, success, money, possessions, and people can all become idols. Pride, greed, obsession with self\-image, and the pursuit of unhealthy or ungodly relationships are all forms of idolatry—a sin of the heart (Matthew 6:21; Colossians 3:5\). God longs, insists even, that He be the only one we seek to meet the deep needs in our heart (Matthew 22:37; 1 John 5:21; 1 Corinthians 10:14\). God still says to us today, “Besides me there is no Savior.” When we pursue love, identity, significance, worth, and security in something or someone other than God Himself, we are turning our backs on His love for us (Jonah 2:8\) and forgetting, like Israel, that God is the only one who truly saves. “Besides me there is no Savior” means there never has been and never will be another God and Savior of the world. The God of Israel, the Father of our Redeemer, the Lord Jesus Christ, is the only one. With our whole hearts, we must be devoted to Him and nothing and no one else.
What does it mean that He has given us all things that pertain to life and godliness (2 Peter 1:3)?	Answer The apostle Peter reminds believers in Jesus to be diligent in faith, moral excellence, knowledge, self\-control, perseverance, godliness, brotherly kindness, and love (2 Peter 1:5–7\). He explains that God, by His divine power, “has given us all things that pertain to life and godliness” (2 Peter 1:3a, ESV). God has done this through the true [knowledge of Him](knowledge-of-God.html) “who called us to His own glory and excellence” (2 Peter 1:3b, ESV). Peter wants his readers to abound in grace and mercy through the knowledge of Christ (2 Peter 1:2\). In this pivotal first chapter, Peter emphasizes the importance of really knowing God the Father and Jesus, whom Peter refers to as “our God and Savior” (2 Peter 1:2\). The knowledge of God is possible because God has given us all things that pertain to life and godliness through the Scriptures—God’s “very great and precious promises” (2 Peter 1:4\). Peter explains a little later that he and the other disciples didn’t follow cleverly devised tales when they spoke of the glory of Jesus. In fact, they had seen His glory firsthand (2 Peter 1:16\). They heard God the Father’s audible endorsement of Jesus on the mountain (2 Peter 1:17–18\). But, remarkably, Peter explains that the prophetic word—God’s revealed written Word—is even more trustworthy than their own experience. Believers “have the prophetic message as something completely reliable” (2 Peter 1:19\). Peter urges his readers to “pay close attention” to that (verse 19, NLT). He cautions them against misusing those prophetic writings, instructing them that God’s revelation (through prophecy) is not for people to interpret as they will (2 Peter 1:20\). Rather, those who would be students of God’s written revelation understand that true prophecy wasn’t derived by human will. God’s revelation was communicated when the Holy Spirit moved select men who then spoke from God (2 Peter 1:21\). God has given us all things that pertain to life and godliness (2 Peter 1:3\) by revealing Himself through this prophetic process. Because God chose to reveal Himself that way, Peter warns his readers against false prophets who teach falsehood (2 Peter 2:1–3\). They should remember what the prophets said and the words of Jesus recounted by the apostles (2 Peter 3:2\). God had revealed Himself in the Hebrew Scriptures, using people chosen as prophets. Then God chose to speak through His Son, Jesus (Hebrews 1:1–2\). Jesus announced the coming of the Holy Spirit who would guide the disciples to remember all that Jesus taught them (John 14:26\). They were the ones the Holy Spirit moved and who spoke from God (2 Peter 1:21\). It was through them that God has given us all things that pertain to life and godliness (2 Peter 1:3\). Paul also taught that the Scriptures were [God\-breathed](verbal-plenary-inspiration.html) and useful to provide what we need to be fully equipped (2 Timothy 3:16–17\). Jesus often reminded His audience that “it is written” (for example, Matthew 4:4–10; 11:10; 21:13; 26:24, 31; etc.). Jesus pointed people back to the text of Scripture and commissioned His disciples to record what He had said. Then He commissioned Paul to bear witness (Acts 9:15\). Peter categorized Paul’s writings as “Scripture” that was the result of the wisdom God gave him (2 Peter 3:15–16\). God desires our [sanctification](sanctification.html), and He sees to it that we can live a godly life. He has already given us everything we need—all things that pertain to life and godliness are ours by God’s divine power (2 Peter 1:3\).
How could Jeremiah say, “Great is your faithfulness” in Lamentations 3:23?	Answer In Lamentations 3, the prophet [Jeremiah](life-Jeremiah.html) is at one of the lowest points in his lifetime. His personal condition parallels that of the nation of Judah. As he witnesses the destruction of his beloved Jerusalem, Jeremiah simultaneously suffers through an excruciatingly painful ordeal. Yet, amid his sorrow and pain, Jeremiah’s hope is renewed as he remembers the faithfulness of the Lord: “Because of the Lord’s great love we are not consumed, for his compassions never fail. They are new every morning; great is your faithfulness” (Lamentations 3:22–23\). Despite experiencing outward affliction and deep inner turmoil, Jeremiah can say of the Lord, “Great is your faithfulness,” because he places his hope and trust in God. This moment is a turning point in Lamentations as Jeremiah begins to declare God’s promises: “‘The Lord is my portion; therefore, I will wait for him.’ The Lord is good to those whose hope is in him, to the one who seeks him” (Lamentations 3:24–25\). “Great is your [faithfulness](faithfulness-of-God.html)” is Jeremiah’s confession of trust in God. Although cast down for a season, Judah is not utterly cast out. God is disciplining the nation and bringing punishment for her sins but not rejecting her as His covenant people. “For no one is cast off by the Lord forever,” observes the prophet. “Though he brings grief, he will show compassion, so great is his unfailing love. For he does not willingly bring affliction or grief to anyone” (Lamentations 3:31–33\). God’s punishment is inspired by His compassion, love, and great faithfulness. The Lord’s mercy would keep the nation from total obliteration (see Deuteronomy 7:8–9\). God is bringing grief so that He can restore the people to a right relationship with Him. He will eventually deliver a remnant of Judah who will acknowledge their sins, repent, and trust in Him. Another scriptural example of a determined, perspective\-altering confession of faith is Job’s statement, “Though he slay me, yet will I hope in him” (Job 13:15\). Circumstances had grown terribly grim for Job. Still, he trusted in the faithfulness of God (see also Job 1:21\). Habakkuk makes a similarly stunning declaration: “Even though the fig trees have no blossoms, and there are no grapes on the vines; even though the olive crop fails, and the fields lie empty and barren; even though the flocks die in the fields, and the cattle barns are empty, yet I will rejoice in the Lord! I will be joyful in the God of my salvation!” (Habakkuk 3:17–18, NLT). When we experience hardship, discipline, and suffering, we ought to joyfully remind ourselves of God’s faithfulness in our lives. Indeed, the only alternative for believers in desperate times is to trust in God’s great faithfulness. He is our “rock of protection,” “refuge in times of trouble,” “tower of safety,” “shelter for the oppressed,” “helper,” “shield,” “loving ally,” and “savior” (2 Samuel 22:1–3; Psalm 9:9–10; 144:1–2, NLT). We can rejoice in suffering and hold on to hope through discipline because God uses these moments to grow and mature us in the faith (Romans 5:3; James 1:2–4; 1 Peter 4:12–13; Hebrews 12:7; 2 Thessalonians 1:4–5\). No matter how bad things become, we can thank God that they are not worse, for they very well could be. If God dealt with us as our sins deserved, we would be consumed (Psalm 78:38\). Instead, He shows us [mercy](rich-in-mercy.html). When God disciplines and corrects us, we can change our outlook by praising Him for the work He is doing in us (see Philippians 1:6\). We can put our “hope in the Lord, for with the Lord is unfailing love and with him is full redemption” (Psalm 130:7\). One commentator explains that the “greatness” of God’s faithfulness refers less to magnitude than to multitude: “God’s loyalty far surpasses the multitude of sufferings or sins. His acts of faithfulness abound more than his work of judgment. He will keep his promises to the end, no matter what might occur. . . . This is a God whose covenant love will make all things new; his plentiful faithfulness will accomplish that reality” (Chou, A., Evangelical Exegetical Commentary: Lamentations, Lexham Press, 2014]. The undeniable truth of God’s loyal, abounding, trustworthy, and constant love will transform our perspective and renew our hope, just as it did for Jeremiah and countless other believers. We may [endure hardship](endure-hardship.html) and discipline for a season, but we can be sure that fresh mercies are available every morning. We can stand on God’s promise that “blessed is the one who perseveres under trial because, having stood the test, that person will receive the crown of life that the Lord has promised to those who love him” (James 1:12\). We can fix our eyes on the ultimate source of inspiration—Jesus Christ. He is “the pioneer and perfecter of faith,” who “endured the cross” and “opposition from sinners,” as our example so that we “will not grow weary and lose heart” (Hebrews 12:2–3\). Like Jeremiah and so many others before us, let us say of the Lord, “Great is your faithfulness!”
Was it a mistranslation to add the word homosexual to the Bible in 1946?	Answer Terms such as homosexual did not appear in English Bibles until the twentieth century. Those who claim Scripture fails to condemn same\-sex intercourse note this with emphasis. Some, such as the creators of the 2022 film 1946: The Mistranslation That Shifted Culture, point to 1946 as the year the word homosexual was first used; those translations eventually became the [Revised Standard Version](Revised-Standard-Version-RSV.html). A form of this criticism suggests Christians came to condemn same\-sex intercourse only after words like homosexual were published in Bibles. The implication is that modern translators inappropriately inserted the concept: that prior to 1946 no one thought Scripture criticized homosexual sex. Such arguments are deeply flawed. The question of which word circulated in the ancient world is distinct from whether ancient people understood the actions in question. Language and history both provide consistent, strong evidence that Scripture was always understood as condemning physical acts associated with the modern term homosexual. The Bible does not confuse pedophilia with [homosexuality](homosexuality-Bible.html), as some claim. The Bible has the same broad prohibitions against sexual deviancy in the Old and New Testaments. In multiple passages, the [wording](arsenokoitai.html) specifically includes the concept of same\-sex intercourse. Imagine a medieval knight scolding his squire for condescendingly lecturing an elderly seamstress about sewing. Modern English might summarize that thirteenth\-century encounter as, “The knight rebuked his squire for mansplaining.” The word mansplaining refers to a male presumptuously lecturing a woman about her own area of expertise as if he knows better than she. But this term only appeared in English around 2008\. It would be absurd, on the basis that the word did not exist in the Middle Ages, to claim the knight could not have possibly thought that mansplaining was wrong. Yet this is precisely how modern critics attempt to interpret the absence of the word homosexual in English Bibles prior to 1946\. Truly “new” expressions arise to name something recently discovered or to summarize a recurring idea. Words such as vaccine, radar, microprocessor, quark, and submarine were coined to identify something previously unidentified. Those words label things effectively unknown—even nonexistent—in prior cultures. To say ancient writings can’t directly comment on vaccine efficacy or social media ethics is reasonable only insofar as those ideas were totally unknown. However, some new words are simply novel ways of denoting old concepts. For thousands of years, people knew ideas could rapidly spread within a society. The use of commonly understood symbols and caricatures was well established. Technology boomed in the late twentieth century, making the rapid spread of ideas a common point of discussion. Richard Dawkins effectively coined the term meme in 1976\. Afterwards, the word came to mean “an image spread rapidly on the internet.” To suggest there was no concept of reusing certain words and images as commentary prior to 1976 would be nonsensical. So would be a claim that, until the word meme appeared in print, no one had a notion that ideas could quickly spread. The word meme took its present form only after the turn of the twenty\-first century. Yet quickly referencing ideas by putting words and images together was a well\-established practice long before. Fully fledged internet memes, as currently known, didn’t exist prior to the late 1990s. But the term meme isn’t entirely wrong when describing characters like Uncle Sam and Alfred E. Neuman or graffiti such as “Kilroy was here” or “for a good time, call. . . .” Writers in the biblical eras did not categorize sexual orientation exactly as does modern culture. Yet they obviously understood the physical acts in question. Biblical phrases are deliberately broad, as to clearly rebuke erotic contact between persons of the same sex. Modern re\-interpreters may twist contexts and conjure ad hoc exceptions for every passage to suggest otherwise. The need for such effort shows how clearly and consistently Scripture presents the same truth. The consistent historical stance of both Judaism and Christianity further proves this interpretation. Until very recently, almost no one denied that Old and New Testament Scripture define [same\-sex behaviors](is-being-gay-a-sin.html) as immoral. The subject in question is not part of a shadowy prophecy. It requires no advanced scientific perspective to grasp in full. It does not depend on deep metaphor or symbolism. “Do not do such\-and\-such a thing with your body” is well within the understanding of any era of history. Arguing that only those living in the modern era can correctly understand that concept is preposterous. Conceptual definitions such as “sexual orientation” are relatively new. This does not mean persons with various orientations\-as\-defined\-today never existed. In parallel, the modern word neurodivergent refers to persons with conditions such as autism. The word may be new, but the reality it denotes is not. Ironically, the fact that biblical authors lacked modern definitions for sexual orientation counters claims that, because they did not use a certain word, they could have no part of the idea in mind. If the recent origin of the word homosexuality is evidence the Bible doesn’t condemn it, the same thing could apply to racism or misogyny. Words such as homosexuality weren’t part of the English language at all until the late 1800s. Yet what the words describe was part of human experience prior to human use of certain syllables. The word meme wasn’t used until the end of the twentieth century. But notions of duplicated images and rapidly spreading ideas predate the expression. Mansplaining, [racism](racism-Bible.html), and [misogyny](misogyny-Bible.html) all existed—and were denounced—before the invention of current English appellations. People did not suddenly begin obsessing over celebrities only after the term stan emerged. For all of history leading up to 1946, Scripture and consistent biblical ethics stood against same\-sex intercourse in every context. Sin is sin, no matter what term it goes by. Use of a new term does not change millennia of Judeo\-Christian thinking. Suggestions otherwise amount to a baseless [conspiracy theory](conspiracy-theories.html).
What is auricular confession?	Answer The word confession has more than one meaning, but in this brief study confession will be used as an admission or acknowledgement of one’s sins. In the pages of Scripture, we have examples of individual confessions to God, mass public confessions, and confessions made to injured parties. What we do not find in the Bible is a demand for auricular confession—the practice of believers confessing their sins to a professional clergyman as penance or to obtain forgiveness. According to Roman Catholic tradition, auricular confession is a sacrament involving the confessing of one’s grave sins [to a qualified priest](confession-sin-priest.html) for absolution. Auricular, based on the Latin auricula, meaning “external ear,” implies the confession is made verbally. As a sacrament, auricular confession did not exist prior to the eighth century. The process of auricular confession was ratified by the Council of Trent (1545—1563\). If auricular confessions are necessary for salvation, believers who die before confessing “mortal sins” to a priest risk eternal damnation, but this frightful contingency does not square with the teachings of the Bible. The Bible speaks of the [confession of sins](confession-of-sin.html) but attaches no special importance to confession to a priest. The apostle John wrote of general confession to God: “If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness” (1 John 1:9, ESV). We see this truth illustrated in the following parable told by our Lord Jesus: He also told this parable to some who trusted in themselves that they were righteous, and treated others with contempt: “Two men went up into the temple to pray, one a Pharisee and the other a tax collector. The Pharisee, standing by himself, prayed thus: ‘God, I thank you that I am not like other men, extortioners, unjust, adulterers, or even like this tax collector. I fast twice a week; I give tithes of all that I get.’ But the tax collector, standing far off, would not even lift up his eyes to heaven, but beat his breast, saying, ‘God, be merciful to me, a sinner!’ I tell you, this man went down to his house justified, rather than the other. For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted” (Luke 18:9–14, ESV). Taking responsibility for one’s sins is a prerequisite for forgiveness; the boastful Pharisee did not receive forgiveness, for he was blind to his faults and fancied himself fully justified before God by his own acts of righteousness. By contrast, the tax collector knew he was a vile sinner and, without making excuses or mincing words, confessed as much to God. Grace is granted to the humble, not to the proud (James 4:6\). An example of a mass public confession took place in the city of Ephesus where the apostle Paul was ministering. After seeing the reality of spiritual warfare, the town reacted: And fear fell upon them all, and the name of the Lord Jesus was extolled. Also many of those who were now believers came, confessing and divulging their practices. And a number of those who had practiced magic arts brought their books together and burned them in the sight of all. And they counted the value of them and found it came to fifty thousand pieces of silver. So the word of the Lord continued to increase and prevail mightily (Acts 19:11–20, ESV). Convicted of their sin, those who had practiced the magic arts publicly renounced their evil en masse as a testimony to God’s renewal and forgiveness. As a result of this public testimony, the word of the Lord multiplied at an unstoppable rate. Some argue that auricular confessions are justified based on this passage: “Therefore, confess your sins to one another and pray for one another, that you may be healed. The prayer of a righteous person has great power as it is working” (James 5:16, ESV). A perfunctory reading of this verse may appear to support the Roman Catholic tradition; however, this is more likely a command for believers to confess wrongdoings to those they have injured by ill\-spoken words or insensitive deeds. This seems to be borne out by Jesus: You have heard that it was said to those of old, “You shall not murder; and whoever murders will be liable to judgment.” But I say to you that everyone who is angry with his brother will be liable to judgment; whoever insults his brother will be liable to the council; and whoever says, “You fool!” will be liable to the hell of fire. 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 5:21–24, ESV). If A injures B, then A is to confess the grievance to B; nowhere are we taught that, if A injures B, then A is to confess the act to a priest. In other words, the Bible does not teach the necessity of auricular confession. Is this to say believers should not discuss their weaknesses or spiritual shortfalls with a trusted pastor or mature Christian mentor? No, for those acting as counselors may have a legitimate need to understand the exact nature of the struggles facing those who come to them for help. But pastors and counselors offer guidance and wisdom—not the forgiveness of sins. Jesus alone forgives sin (Acts 4:12\).
What is the significance of Ashdod in the Bible?	Answer Ashdod was one of the five primary [Philistine](Philistines.html) cities: [Gaza](Gaza-in-the-Bible.html), [Gath](Gath-in-the-Bible.html), [Ashkelon](Ashkelon-in-the-Bible.html), [Ekron](Ekron-in-the-Bible.html), and Ashdod. These were major metropolitan areas because later Ashdod, as well as the other cites, are mentioned as having “town and villages” (Joshua 15:46–47\), perhaps similar to modern suburbs. Ashdod is mentioned several times in the book of Joshua in conjunction with the conquest of the Promised Land. Joshua 11:22 mentions that most of the [Anakim](Anakim.html) (giant warriors) had been destroyed in the conquest, but a few remained in some of the Philistine cities including Ashdod. Gath, the future home of Goliath, is also mentioned here. Joshua led the people in the [conquest](conquest-of-Canaan.html) and captured a number of major cities. The land was then divided among the tribes of Israel who were then supposed to finish taking control of their territory. However, by the time Joshua is old and ready to pass from the scene, there were some areas that had not yet been subdued including Ashdod and the other four primary Philistine cities (Joshua 13:3\). Ashdod was in the territory allotted to Judah (Joshua 15:46–47\). The Philistines continued to present problems for Israel for many years to come. Although the Philistines figure prominently in the book of Judges, Ashdod is not mentioned in that book. In 1 Samuel, the Israelites decide to carry the [ark of the covenant](ark-of-the-covenant.html) into battle against the Philistines. They do this, treating the ark almost as if it were a “good luck charm,” and God, in response, allows the ark to be captured by the Philistines and taken to Ashdod: When the Philistines captured the ark of God, they brought it from Ebenezer to Ashdod. Then the Philistines took the ark of God and brought it into the house of Dagon and set it up beside Dagon. And when the people of Ashdod rose early the next day, behold, Dagon had fallen face downward on the ground before the ark of the Lord. So they took Dagon and put him back in his place. But when they rose early on the next morning, behold, Dagon had fallen face downward on the ground before the ark of the Lord, and the head of Dagon and both his hands were lying cut off on the threshold. Only the trunk of Dagon was left to him. This is why the priests of Dagon and all who enter the house of Dagon do not tread on the threshold of Dagon in Ashdod to this day. The hand of the Lord was heavy against the people of Ashdod, and he terrified and afflicted them with tumors, both Ashdod and its territory. And when the men of Ashdod saw how things were, they said, “The ark of the God of Israel must not remain with us, for his hand is hard against us and against Dagon our god” (1 Samuel 5:1–7, ESV). The leaders of Ashdod sent the ark to Gath, where similar things happened, and the Gathites sent it on to Ekron. Ultimately, the Philistines decided they had to send the ark back to Israel. The whole story is found in 1 Samuel 5—6\. During the time of Saul and David, the Philistines are a frequent enemy, but Ashdod is not specifically mentioned in conjunction with either king. After the time of David, the Philistines are not mentioned as prominent enemies, although [King Uzziah](King-Uzziah-in-the-Bible.html) is commended for his campaign against the Philistines. One of his specific accomplishments was breaking through the wall of Ashdod (2 Chronicles 26:6\). Amos prophesied judgment against Ashdod (Amos 1:8; 3:9\), and later the Assyrian armies defeated Ashdod (Isaiah 20:1\). Years after that, Jeremiah also prophesied judgment against “the remnant of Ashdod” to be carried out at the hands of the king of Babylon (Jeremiah 25:20\). After the Jews’ return from exile, some of the people of Ashdod were among those who opposed the rebuilding of the wall of Jerusalem under Nehemiah (Nehemiah 4:7\). Nehemiah was also dismayed to find that some of the Israelites had intermarried with the women of Ashdod and many of the children could not even speak “the language of Judah” (Nehemiah 13:23–24\). Zephaniah also gives a word on the Philistines: “For Gaza shall be deserted, and Ashkelon shall become a desolation, Ashdod’s people shall be driven out at noon, and Ekron shall be uprooted” (Zephaniah 2:4, ESV). And, finally, Zechariah weighs in: “Ashkelon shall see \[the judgment of God on the surrounding nations] and be afraid; Gaza too, and shall writhe in anguish; Ekron also, because its hopes are confounded. The king shall perish from Gaza; Ashkelon shall be uninhabited; a mixed people shall dwell in Ashdod, and I will cut off the pride of Philistia” (Zechariah 9:5–6, ESV). However, even in judgment there is mercy. Immediately following the pronouncement of doom, Zechariah includes a note of hope: “I will take away its blood from its mouth, and its abominations from between its teeth; it too shall be a remnant for our God; it shall be like a clan in Judah” (Zechariah 9:7, ESV). In the future, the Philistines would cease to eat unclean food and join in true worship of God. The historian [Josephus](Flavius-Josephus.html) reports that many Philistines became proselytes to Judaism. Yet there still awaits an even greater fulfillment of Zechariah’s prophecy. Philistines or their descendants will one day be part of the great congregation made of every tribe and tongue and people and nation who worship God (Revelation 7:9–10\).
What does it mean that the Antichrist will cause all to receive the mark of the beast (Revelation 13:16)?	Answer In Revelation 13 John introduces the [beast](beast-of-Revelation.html) (often referred to as the Antichrist), who will rule the world for a brief time in the future and who will bring devastation to the earth for forty\-two months. John also describes another beast (Revelation 13:11\), later called the false prophet (Revelation 16:13 and 19:20\), who also has great authority and will cause all to worship the first beast or the Antichrist (Revelation 13:12\). This false prophet will even have the ability to bring an image of the Antichrist to life (Revelation 13:14–15\). The false prophet will cause all to receive the [mark of the beast](mark-beast.html) on the right hand or forehead (Revelation 13:16\). The specific nature of the mark of the [Antichrist](what-is-the-antichrist.html) is not explained in Revelation. The purpose and implications of the mark are delineated, however. Without that mark no one can buy or sell (Revelation 13:17\). Apparently, forcing everyone to receive the mark of the beast will be an important tool for controlling the world’s economy (Revelation 13:16\). Some have assumed that any kind of identification for regulating commerce is of the Antichrist, but that is not what the passage is teaching. John is not revealing principles of economics in this context. Rather, he is describing a future time when the Antichrist will be given authority to rule the world. With that authority, the Antichrist conditions buying and selling based on whether a person is willing to worship the Antichrist. If people are willing to worship him, they will accept the mark (Revelation 14:9, 11\). This mark is no mere commercial device. All who accept the mark during the Antichrist’s reign will be rejecting Jesus, instead putting their trust in the Antichrist. All who accept that mark will be judged, while those who refuse the mark during that time will reign with Christ after He returns (Revelation 20:4\). The problem with the mark is not an economic or technological issue; it is that accepting the mark will be a universal sign of disbelief in Jesus and trust in the Antichrist. Today’s technology has advanced to the point where digital identification and electronic currency have certainly put in place some necessary conditions for global dictatorship; however, technology is not in itself a bad thing and can be used for good purposes. John is not teaching that we should fear technology or even digital commerce. He isn’t discussing those things at all. He is simply recounting what he saw and cautions people that there is coming a time when the false prophet will cause all to receive the mark of the beast on the right hand or forehead (Revelation 13:16\). Taking the mark will be an act of worshiping the Antichrist. The reign of the Antichrist will be a terrifying, awful time of global dictatorship, but it will not last forever. The authority of the Antichrist (the first beast in Revelation 13:1–10\), the false prophet (the second beast in Revelation 13:11–18\), and the dragon (Satan, so identified in Revelation 13:1 and 20:2\) will end. Christ will return to earth triumphantly with all His saints (Revelation 19:14\) to establish His eternal kingdom (Revelation 20:1–6\). After the first [one thousand years](millennium.html) of that kingdom, Jesus will judge everyone (Revelation 20:7–15\). God wins in the end. Even though the church will not be present on earth during the Antichrist’s rule (the church is taken up to heaven before the day of the Lord, see 1 Thessalonians 4:13–17\), Jesus warns that the message of the book of Revelation is for the churches to pay attention (Revelation 22:16\). During the time the church is on earth, there is no danger of receiving the mark of the beast. But there are certainly many ways we can fail to trust in and worship Jesus. Jesus warns the churches that He will come suddenly, ending the reign of evil. That message should ensure we will not neglect Him in this current age (see Revelation 22:16 and Hebrews 2:3\).
Who was Amasa in the Bible?	Answer Amasa was a nephew of King David who was involved in the coup attempt against David. Appointed by Absalom, David’s son whose ambitions included his father’s crown, Amasa led the rebel army that sought to overthrow King David. Amasa’s mother was Abigail, one of David’s sisters, and he was a cousin of [Joab](Joab-in-the-Bible.html), whose mother was also a sister of David (2 Samuel 17:25; 1 Chronicles 2:16–17\). Joab served as one of King David’s military commanders, and it was he who eventually killed Amasa—not in battle, but by an act of treachery (2 Samuel 20:8–10\). Amasa’s story is intricately intertwined with that of [Absalom](who-was-Absalom.html). Absalom was the third son of King David; in many ways, Absalom was much like his father—hot\-blooded, impetuous, and popular among his countrymen. David was a man after God’s own heart, but, as a parent, David had failings. His household could only be described as dysfunctional. One of David’s sons, [Amnon](Amnon-and-Tamar.html), raped his half\-sister Tamar (2 Samuel 13:1–19\). Despite the outrage of this incestuous crime, David did nothing. Perhaps David’s refusal to discipline Amnon fueled the pent\-up anger inside Absalom. For two years, Absalom patiently bided his time as if all was well with Amnon, but then, in a carefully planned scheme, Absalom had Amnon murdered (2 Samuel 13:23–29\). No doubt, Absalom felt justified in killing his half\-brother, as his father had done nothing to avenge Tamar. From that time forward, David’s relationship with Absalom was strained. Over time, Absalom grew restless with ambition. He began plotting his father’s overthrow. When Absalom’s plan to take the throne was in place, he appointed Amasa captain over his rebel army (2 Samuel 17:25\). For a while, it appeared as though Absalom’s scheme would succeed, but, in the end, Amasa’s forces were defeated. Absalom was killed by Joab, much to the distress of King David, who had wanted to spare Absalom’s life. David returned to Jerusalem, and his rule over Israel was solidified. Displeased with Joab for slaying his son Absalom, King David planned to remove him from leadership and replace him with Amasa, whom he was willing to forgive. David sent the message to Amasa: “Are you not my own flesh and blood? May God deal with me, be it ever so severely, if you are not the commander of my army for life in place of Joab” (2 Samuel 19:13\). During a subsequent military campaign, however, Joab murdered Amasa in cold blood: While \[Joab and his men] were at the great rock in Gibeon, Amasa came to meet them. Joab was wearing his military tunic, and strapped over it at his waist was a belt with a dagger in its sheath. As he stepped forward, it dropped out of its sheath. Joab said to Amasa, “How are you, my brother?” Then Joab took Amasa by the beard with his right hand to kiss him. Amasa was not on his guard against the dagger in Joab’s hand, and Joab plunged it into his belly, and his intestines spilled out on the ground. Without being stabbed again, Amasa died (2 Samuel 20:8–10a). Amasa must have been a man of capabilities, for he garnered the attention of both David and his favored son, Absalom. Unfortunately, Amasa may have lacked a measure of [discernment](Bible-discernment.html). He foolishly joined the rebellion against his uncle. And he fatally trusted Joab as a comrade, although Joab was a man with a reputation for bloody revenge. An extra dose of discernment might have prevented Amasa from falling prey to his adversary.
What does it mean to abound in hope (Romans 15:13)?	Answer From the beginning, one of the Lord’s purposes for establishing the [New Testament church](questions_church.html) was to bring together Jews and Gentiles into one unified body of Christ. In Romans 15:7–12, the apostle Paul encouraged Jewish believers in Rome to embrace this plan and welcome Gentiles into the family of God. He concluded with this peaceful benediction: “May the God of hope fill you with all joy and peace in believing, so that by the power of the Holy Spirit you may abound in hope” (Romans 15:13, ESV). The expression abound in hope refers to an overflowing measure of hope that is far beyond all human capacity to produce or describe. The original Greek verb translated “abound” means “to run over, be wealthy, have more than enough, transcending all boundaries.” Paul understood that the idea he was suggesting—the peaceful coexistence between Jews and Gentiles—would challenge the early believers to their core. Breaking down long\-established walls of racial and ethnic prejudice would require divine intervention. For the first time in history, people of Jewish and Gentile backgrounds were fellowshipping in their homes and partaking in meals together. If they were to have any hope of loving one another and living in joyful unity, they would need supernatural power supplied by the Holy Spirit to inundate their entire being. Hope is defined as “the expectation that some desire will be fulfilled.” In Scripture, [hope](hope-Bible.html) always focuses forward with confident expectation or firm belief in the fulfillment of God’s promises. It is not to be confused with wishful thinking. The believer’s hope is a “living hope through the resurrection of Jesus Christ” of an “inheritance that can never perish, spoil or fade. This inheritance is kept in heaven for you” (1 Peter 1:3–4\). We abound in hope as we look forward “to that wonderful day when the glory of our great God and Savior, Jesus Christ, will be revealed” (Titus 2:13, NLT). Paul’s particular hope for which he prayed in Romans 15:13 was hope for the salvation of people from every nation, tribe, and tongue. He wanted Christians to look forward to the time when Israel would be saved and the “full inclusion” or “full number of the Gentiles” would come into salvation (Romans 11:12, 25\). He prayed the Roman believers would keep their hearts centered on the consummation of history and beyond to the glory of the [new heavens and new earth](new-heavens-earth.html) that both Gentiles and Jews will inherit together. Keeping our eyes trained forward and trusting in the Lord for a glorious future requires patient hope, which God supplies by the Holy Spirit from the moment of our salvation. Paul said, “For in this hope we were saved. But hope that is seen is no hope at all. Who hopes for what they already have? But if we hope for what we do not yet have, we wait for it patiently” (Romans 8:24–25\). Biblical hope is fixed and founded on God, who is “a strong and trustworthy anchor for our souls” (Hebrews 6:19, NLT). There is no hope without God in our lives (Ephesians 2:12\). But hope grounded firmly in God provides the inspiration and motivation to live the Christian life even in the face of difficulty and suffering (Psalm 42:5; 2 Corinthians 1:10; Job 13:15\). We can abound in hope by living with excited anticipation of all God has promised us in His Word (Isaiah 46:8–11; Jeremiah 29:11\). The author of Hebrews encourages, “Let us hold tightly without wavering to the hope we affirm, for God can be trusted to keep his promise” (Hebrews 10:23, NLT). The Scriptures themselves “give us hope and encouragement as we wait patiently for God’s promises to be fulfilled” (Romans 15:4, NLT).
What is the Law of Moses?	Answer Generally speaking, the Law of Moses is the first five books of the Bible, or the [Torah](what-is-the-Torah.html) (Hebrew for “law”), also called the Pentateuch (Greek for “five books”). More strictly speaking, the Law of Moses refers only to the [600\-plus commandments](613-commandments.html) and regulations in the second through fifth books of the Torah. We often refer to the commandments as “the Law of Moses”; of course, they are actually the Law of God. Moses was the one through whom God gave Israel the law. The foundation of the Law of Moses is the Ten Commandments (Exodus 20:2–17\), as dictated to Moses by God Himself on Mt. Sinai (Exodus 31:18\). Yet the “[greatest commandment](greatest-commandment.html)” from the Law of Moses, as Jesus declared, is Deuteronomy 6:5, “Love the Lord your God with all your heart and with all your soul and with all your strength.” Jesus said the second greatest commandment was like the first; it is found in Leviticus 19:18, “Love your neighbor as yourself.” These two are the greatest because “all the Law and the Prophets hang on these two commandments” (Matthew 22:37–40; see also Galatians 5:14 and James 2:8\). The Bible’s first use of the phrase Law of Moses appears after the death of Moses. Joshua, who was with Moses throughout Israel’s forty years in the desert, had just led the nation of Israel into the Promised Land. In obedience to one of Moses’ final commands, he had the Law of Moses written on plastered stones (Deuteronomy 27:4–8\) and read in its entirety to all the people, both Israelite and alien (Deuteronomy 31:9–13\). Bible scholars differ on how much of the law was inscribed and read by Joshua, but most agree it was not every word of all five books of the Torah. Still, a great deal could be written easily enough on plastered stone, as shown by the use of similar techniques in ancient Egyptian temples and tombs. The Law of Moses is often divided into three broad categories: moral laws, civil (or judicial) laws, and ceremonial laws: Moral laws reflected God’s holy, unchanging character. The moral laws included the [Ten Commandments](Ten-Commandments.html). Civil laws were regulations on the day\-to\-day life of the Hebrew people. These laws governed such things as marriage and divorce, sexual conduct, and property rights and set the penalties for various crimes ranging from theft to kidnapping to slander. Ceremonial laws related to the manner that the Israelites were to worship God. The [ceremonial laws](ceremonial-law.html) instructed on the proper way to offer sacrifices, perform rituals, and celebrate festivals. The laws governing what was “clean” and “unclean” were in this category. The Law of Moses was an earthly copy of an eternal, heavenly, unchanging standard of holiness. “Your word, Lord, is eternal; it stands firm in the heavens” (Psalm 119:89\). Jesus taught the unbending character of the Law of Moses: “It is easier for heaven and earth to disappear than for the least stroke of a pen to drop out of the Law” (Luke 16:17\). God’s law is unchanging because God is unchanging (Psalm 55:19; James 1:17\). Jesus Himself kept the law and often referred people to it (see Matthew 5:27–28; 22:37–39; Mark 3:4; Luke 10:25–28; 22:7–8\). The perfection of the Law of Moses is expressed all through Scripture, with the whole of Psalm 119 focusing exclusively on the law. And we see this description of the law in Psalm 19:7–11: The Law of the Lord is perfect, reviving the soul; the testimony of the Lord is trustworthy, making wise the simple. The precepts of the Lord are right, bringing joy to the heart; the commandments of the Lord are radiant, giving light to the eyes. The fear of the Lord is pure, enduring forever; the judgments of the Lord are true, being altogether righteous. They are more precious than gold, than much pure gold; they are sweeter than honey, than honey from the comb. By them indeed Your servant is warned; in keeping them is great reward (BSB). Jesus fulfilled the Law of Moses in every respect (Matthew 5:17\). With the coming of Christ, the Law of Moses had achieved its purpose (Galatians 3:23–25\), and now that Old Covenant of animal sacrifices is replaced by the [New Covenant](new-covenant.html) of faith in Christ (2 Corinthians 3:14\). “We have been released from the law so that we serve in the new way of the Spirit, and not in the old way of the written code” (Romans 7:6\). Praise the Lord, “Christ is the end of the law” (Romans 10:4\).
Was Jesus the biological son of Mary? If so, how did He not inherit a sin nature?	Answer That Jesus was Mary’s biological son is a significant biblical assertion. It fulfills prophecy, confirms that Jesus’ birth was truly miraculous, and has strong spiritual implications. At the same time, Jesus was without sin, so many wonder how Jesus could be Mary’s biological son yet be without sin (Hebrew 4:15\). Jesus’ birth is truly miraculous and is prophesied throughout Scripture. The context for what has become known as “the virgin conception” begins in Genesis 3:15\. God is judging the serpent for deceiving Eve, and God announces to him that He would put [enmity](definition-enmity.html) between the serpent and the woman and between his seed and her seed. It is notable that this serpent is identified later as Satan (Revelation 12:9; 20:2\), and it is perhaps surprising that the serpent would have “seed.” Perhaps even more surprising, the woman also has “seed” (Genesis 3:15\). In Scripture, “seed” sometimes refers to actual, literal seed, whether for human reproduction or for plants (Genesis 1:29, Leviticus 15:16\). However, more often (over 200 times) it is used as a representation of descendants or offspring (Isaiah 48:19, Galatians 3:16\). Regardless of its specific meaning in this passage, biological or representative, what is certain is that Eve’s seed would [crush the serpent](protoevangelium.html). This foretold of Jesus, who would come and defeat the serpent once for all (1 Corinthians 15:54\-57, Revelation 12:9\). Jesus was prophesied to be of the seed of Eve, and He fulfilled that prophecy. He also fulfilled the prophecy that He would be of the seed of David (Romans 1:3\). Miraculously, [Jesus fulfilled many prophecies](prophecies-of-Jesus.html). Another prophecy Jesus fulfilled in His birth comes from a prophecy in Isaiah that a virgin would be with child. While the child was still very young, God would give Judah victory over two oppressing kings (Isaiah 7:14–16\). It is not clear in the immediate context whether that Hebrew term alma refers to a virgin or simply to a young woman, but it is clear that the prophecy was actually fulfilled by Jesus (Matthew 1:20–23\). Jesus was indeed conceived in Mary (Matthew 1:20\) and born of Mary (Matthew 1:21\) while she was still a virgin (not simply a young woman). Matthew explicitly tells his readers that Joseph kept Mary a virgin until Jesus was born (Matthew 1:24–25\). While we often refer to Jesus’ birth by Mary as the “[virgin birth](virgin-birth.html),” it is more accurate to understand that Jesus was both conceived in and born from Mary. She was His human mother, and Jesus was conceived in Mary by the Holy Spirit (Matthew 1:18, 20\). It is significant that Jesus is Mary’s biological son for several reasons: First, as the biological son of Mary, conceived within her and brought forth by her, Jesus could fulfill the prophecy of Genesis 3:15—He was from the seed of Eve. Second, Jesus could fulfill the prophecy of Isaiah 7:14–16—He was actually born of a woman who was still a virgin. While this is, of course, humanly impossible, it is possible with God (Luke 1:37\). The angel explained to Joseph how this would take place (Matthew 1:20–25\). Jesus would be conceived by the Holy Spirit, and that would be one of the reasons Jesus would be recognized as the Son of God (Luke 1:35\). Third, the fact that Jesus was not biologically descended from a man is important because Joseph was in the line of [Coniah](curse-of-Jeconiah.html). God had declared that Coniah would not have a descendant rule on the throne of David (Jeremiah 22:24–30\). While Jesus was legally Joseph’s son, He was not biologically descended from Joseph. Thus, Jesus was not from Coniah and could fulfill the Messianic prophecies without God breaking His word about Coniah’s descendants. While the Bible doesn’t provide the details of how the Holy Spirit conceived Jesus in Mary, it is clear that Jesus was born while Mary was still a virgin. That Jesus was Mary’s biological son and Joseph’s legal but not biological son is important and helps us understand how Jesus is able to be a sinless sacrifice for our sins. So, seeing that Jesus was Mary’s son, conceived in her and born of her, how could Jesus not have had a sinful nature? There are a few theories that try to explain how Jesus could not have inherited a sin nature: 1\. Sin nature is passed through the father. The thinking is that since Jesus did not have a biological father, the sin nature could not have been passed down to Jesus. While this has been a traditional view for centuries, it poses some problems. Scripture does not connect the virgin birth with not having a sinful nature. The prophecy of a virgin birth shows that Jesus’ birth would be miraculous, but it stops short of suggesting its theological significance. We should be careful not to apply extra layers of meaning to the virgin birth if those meanings are not clearly identified in Scripture. Also, to say that only men pass on the sin nature could imply that women are less culpable. Mary had a sin nature, not just because her father passed it on to her but because she was a sinner in her own right. Yes, Adam was held accountable for Eve’s sin, resulting in sin and death entering the human race (Romans 5:12, 17\), but both were sinners after they sinned. Further, nothing changed biologically for Adam when he sinned, but we know that through this one man, Adam, sin entered the world (Romans 5:12\-19\). This is a spiritual problem, not a biological one, although sin has impacted biology as well. 2\. Had a sin nature but did not sin. The argument says that since Jesus was Mary’s biological son, He received a sin nature, but He did not sin. This poses problems because God could not take on a nature that is contrary to His character. Further, Hebrews 7:26 tells us: “Such a high priest truly meets our need—one who is holy, blameless, pure, set apart from sinners, exalted above the heavens.” Jesus took on flesh but was set apart from sinners. He was tempted in every way that we were yet without sin. And without a sin nature. 3\. Conceived of the Holy Spirit and implanted in her. The thinking is that God created a body for Jesus as He did for Adam, and Mary carried Him from implantation to delivery; thus, He was made in the likeness of sinful flesh (Romans 8:3, Philippians 2:7\) and still a seed of Mary, although miraculously created. 4\. The sin nature is passed on spiritually not biologically. This theory states that sin nature is not confined to human DNA, as seen by the angels that also sinned. Further, the theory states that sin nature is not necessary for sin to occur. Neither Adam and Eve nor the angels had a sin nature, yet they were tempted both internally and externally. Internal temptation can be seen as Satan desired to be like God (Isaiah 14:14\) and as the fruit looked pleasing to Eve’s eyes and desirable for gaining wisdom (Genesis 3:6\). Externally, the serpent tempted Adam and Eve with fruit and a lie (Genesis 3:4\-5\). If a sin nature is not required to have the potentiality to sin, Jesus could have been tempted in every way we were without a sin nature, and, as God, was tempted yet without sin. Lastly, sin is a spiritual problem (1 Corinthians 15:22\), and eternal life and salvation are spiritual realities passed on spiritually to those who trust in Christ. Therefore, it is not problematic to say that sin nature is passed spiritually and not biologically. While we may not fully understand how Jesus could not have had a sinful nature, the reality is that Jesus, who was sinless, died on the cross without being a sinner. In order to die and be our perfect sacrifice so we could be saved from sin, He became sin for us (Hebrews 9:28; 2 Corinthians 5:21\). Jesus possessed the image of the invisible God (Colossians 1:15\). All other men bore Adam’s image, stained with sin, but Jesus—by virtue of the conception by the Holy Spirit—did not. In fact, Paul contrasts Jesus with Adam in Romans 5, explaining that Adam brought death, but Jesus brought life (Romans 5:15–19\).
Why was there great indignation against Israel after the Moabite king sacrificed his son on the wall (2 Kings 3:27)?	Answer Second Kings 3 records a battle between Mesha, the [Moabite](Moabites.html) king, and an alliance of kings comprised of Joram (king of Israel), Jehoshaphat (king of Judah), and the king of Edom. After the Israelites slaughtered the Moabites and destroyed their towns, the Moabite king offered his son as a sacrifice on the city wall of Kir Hareseth. After this, “the fury against Israel was great; they withdrew and returned to their own land” (2 Kings 3:27\). The Moabites were defeated (2 Kings 3:26\), but what caused the great indignation against Israel after Mesha sacrificed his son? When [Joram](King-Jehoram-Joram.html) (or Jehoram) became king of Israel, Mesha did not pay his tribute of one hundred thousand lambs and the wool of one hundred thousand rams. That was the reason the kings of Israel, Judah, and Edom allied to fight against the Moabites (2 Kings 3:4–7\). As the prophet Elisha had predicted, God filled the wilderness of Edom with water (2 Kings 3:8–20\). With the morning sun shining on the water, the Moabites mistook the water for blood. Thinking that the allies had fought among themselves and slaughtered each other, the Moabites began attacking Israel (2 Kings 3:21–23\). “But when the Moabites came to the camp of Israel, the Israelites rose up and fought them until they fled. And the Israelites invaded the land and slaughtered the Moabites” and left the land destroyed (2 Kings 3:24\). Israel and her allies had defeated the Moabites. Yet Mesha did not accept the defeat. Mesha tried one last time to come against Israel with seven hundred swordsmen and failed (2 Kings 3:26\). Then “he took his firstborn son, who was to succeed him as king, and offered him as a sacrifice on the city wall” (2 Kings 3:27\). After this event there came “great indignation against Israel” (NKJV). More than likely, Mesha offered his son as a peace offering or bloody propitiation to the war god, Chemosh. The Bible mentions Chemosh several times (Numbers 21:29; Judges 11:24; 1 Kings 11:7, 33; 2 Kings 23:13; Jeremiah 48:7, 13, 46\), and he is almost always described as the god of the Moabites. Mesha believed that offering his son, the heir to the throne, would appease his false god who would grant him victory over his enemies. The battle waged in Moab has archaeological support. The [Moabite Stone](https://www.worldhistory.org/Moabite_Stone_%5bMesha_Stele%5d/) (or the Mesha Stele) was discovered in Dhiban, Jordan, in 1868 by French medical missionary F. A. Klein. The Mesha Stele is a stone slab, or stela, measuring three feet high and two feet wide. Unfortunately, the stone was later broken into pieces by local Bedouin, but about two thirds of it was recovered, and those pieces, along with an impression made before the stela was destroyed, allowed all but the last line of text to be reconstructed. The Moabite Stone verifies most of the details found in 2 Kings 3, but from the Moabite perspective. The stone contains fourteen sections and is inscribed by Mesha, king of Moab, who identifies himself as the son of Chemosh (also spelled Kemoš). The stone tells of some of Mesha’s accomplishments and gives some history between Moab and Israel. In the third and fourth sections, the oppression of King Omri (sixth king of Israel before King Ahab and then King Joram) is recorded and states that King Omri’s son also oppressed Moab. The stone mentions Chemosh twelve times and clearly reflects the relationship that ancient Near Eastern kings had with their gods. Kings needed to convince their gods and subjects that their military acts had just causes to gain both divine and public support. Mesha credits his successes and motivations to Chemosh. After Mesha sacrificed his son, “the fury against Israel was great; they \[the Israelites] withdrew and returned to their own land” (2 Kings 3:27\). Moab maintained its independence afterward—another detail confirmed by the Moabite Stone. It is unclear whether the “great indignation” came from Moab, from Israel, or from Israel’s allies, Judah and Edom. Moab could have been indignant that the allies’ actions led to the sacrifice of their next king. Knowing that human sacrifice was an abomination (Leviticus 18:21; Deuteronomy 12:31\), the army of Israel could have also been indignant with themselves for having pushed things to the point of an atrocity. The same holds true for Judah and Edom, who were likely sickened at the sight of a human sacrifice, especially when the battle had essentially been over for a while. In any case, the siege of Kir Hareseth was relinquished, and the allies withdrew from battle and returned to their own lands. God calls us all to have great indignation against sin and evil (Psalm 97:10; Proverbs 8:13\). May we follow Paul’s instruction and let love be genuine, abhor what is evil, and hold fast to what is good (Romans 12:9\).
What is the ministry of the word (Acts 6:4)?	Answer Along with church growth come problems. The early church increased in numbers so rapidly that many of its neediest members, namely widows, were being neglected in the distribution of food. This problem created other areas of neglect in the church, so the [twelve apostles](twelve-apostles-disciples-12.html) gathered the whole body together and said, “It would not be right for us to neglect the ministry of the word of God in order to wait on tables. Brothers and sisters, choose seven men from among you who are known to be full of the Spirit and wisdom. We will turn this responsibility over to them and will give our attention to prayer and the ministry of the word” (Acts 6:2–4\). The ministry of the word refers to preaching and teaching God’s message and being witnesses for Christ on the earth. The twelve disciples, commissioned by Jesus Himself (Acts 1:8\), understood the ministry of the Word to be their foremost calling and highest priority. In Acts 6:2–4, the Greek word diakonia appears three times, twice translated as “ministry,” but also rendered “wait on.” The apostles indicate no superiority of the ministry of the Word over the ministry of serving people’s physical needs. They don’t belittle or negatively distinguish practical ministry from spiritual ministry in the church but instead designate tasks according to calling and equipping. [Ministry](what-is-ministry.html), or service, is the God\-appointed responsibility of every believer. But God calls different people to different types of ministries based on their individual gifts and qualifications (Romans 12:4–8; 1 Corinthians 7:17\). The apostles were tasked with preaching and teaching God’s Word and refused to be sidetracked from that priority. Today’s Christian leaders would do well to follow their example for the sake of their churches’ health and growth. It’s not that the apostles were too busy for practical ministry. No, they were concerned that the spiritual well\-being of the body would suffer if they let themselves get bogged down in areas of ministry that are wrong for them. When pastors and elders guard themselves against the distractions of church administration and devote themselves entirely to the ministry of the Word and prayer, the church can flourish and grow into spiritual maturity. Likewise, this proper alignment ensures that every member has the chance to discover his or her gifts and develop unique ministries to serve and build up the body of Christ to the glory of God (1 Peter 4:10–11; Ephesians 4:1, 7–8, 11–16\). In one sense, every Christian is charged with the ministry of the Word. All believers must profess their faith in Jesus Christ as Lord (Romans 10:10\) and “always be prepared to give an answer to everyone who asks . . . the reason for the hope” that is in them (1 Peter 3:15\). We are each called to “the ministry of reconciliation”—to help others become reconciled to God by sharing the “message of reconciliation” (2 Corinthians 5:18–19\). We are to take every opportunity to share the message of truth with our families and unsaved loved ones and encourage our brothers and sisters in Christ with the Scriptures (Ephesians 5:19; Colossians 3:16\). Yet there is a unique ministry of the Word for those called and equipped by God to [preach](preach-the-Word.html) and teach His message (Ephesians 4:11; 1 Corinthians 12:28; Romans 12:7; 1 Peter 4:11\). The importance of God’s Word gives its teaching prominence among ministry gifts. Our lives depend on the Word of God (Matthew 4:4\). The apostle Paul urged His protégé Timothy, “Do your best to present yourself to God as one approved, a worker who does not need to be ashamed and who correctly handles the word of truth” (2 Timothy 2:15\). Those entrusted with the ministry of the Word must take time to devote themselves to the study of Scripture (Ezra 7:9–10\). The apostles coupled [prayer](purpose-of-prayer.html) with the ministry of the Word since their ministry was not likely to bear fruit without prayer. Prayer was essential to Christ’s ministry (Luke 5:16; 6:12; 9:18, 28; 11:1; 22:41\). As an ambassador of God’s message, Paul requested prayer for his ministry: “And pray for me, too. Ask God to give me the right words so I can boldly explain God’s mysterious plan that the Good News is for Jews and Gentiles alike. I am in chains now, still preaching this message as God’s ambassador. So pray that I will keep on speaking boldly for him, as I should” (Ephesians 6:19–20, NLT; see also Colossians 4:3–4; 2 Thessalonians 3:1\). Without the Holy Spirit empowering and blessing in response to prayer, human efforts remain weak and ineffective (Acts 4:31\). Jesus Himself is the Word made flesh (John 1:1–4, 14\). His ministry of the Word was both public and private. He taught large crowds (Mark 4:1–9\) and intimate gatherings (Mark 4:10\). Those who are entrusted with the ministry of the Word must follow Christ’s example, preaching and teaching faithfully to their congregations, to the lost in the world, and individually counseling those who are confused and struggling with the truth (Mark 4:33–34; John 2:23—3:21; 2 Timothy 4:2\).
Why does Jesus say we are worth more than many sparrows (Matthew 10:31)?	Answer As Jesus gets ready to send out His [twelve apostles](twelve-apostles-disciples-12.html) to continue the work of advancing His Father’s kingdom, He prepares them for an onslaught of extreme persecution (Matthew 10:16–25\). Knowing their hearts are filled with trepidation, He comforts and encourages them (Matthew 10:26–33\). One urgent and undeniable concern of these soon\-to\-be\-tested disciples is their fear of physical harm and death. In addressing the matter, Jesus asks them, “Aren’t two sparrows sold for a penny? Yet not one of them falls to the ground without your Father’s consent. But even the hairs of your head have all been counted. So don’t be afraid therefore; you are worth more than many sparrows” (Matthew 10:29–31, HCSB). Jesus reinforces a previous lesson about the Father’s provision and care for their bodily concerns: “Don’t worry about your life, what you will eat or what you will drink; or about your body, what you will wear. Isn’t life more than food and the body more than clothing? Look at the birds of the sky: They don’t sow or reap or gather into barns, yet your heavenly Father feeds them. Aren’t you worth more than they?” (Matthew 6:25–26, HCSB). If the Father takes care of seemingly insignificant creatures like the birds of the sky and tiny sparrows, how much more care and concern will He demonstrate for His beloved children, who are made in God’s own image? Jesus mentions the price of sparrows sold in the market. In Luke’s account, He asks, “What is the price of five sparrows—two copper coins? Yet God does not forget a single one of them” (Luke 12:6, NLT). One copper coin was equivalent to less than a penny today. Sparrows, the typical food of the poor, were cheap. While Jesus underscores the birds’ insignificance, He emphasizes His disciples’ great worth. The Father [cares](does-God-care.html) so intimately for His followers that He even knows the number of hairs on their heads. If God looks out for the least and humblest of His creatures so that “not one of them falls to the ground” without His consent, how much more vigilantly will He tend to His kingdom servants? This lesser\-to\-greater reasoning was a standard teaching tool among rabbis. Jesus used it again in Matthew 12:12 to show the value of humans over animals in God’s sight. The disciples would have nothing to fear with their sovereign Lord and loving Father to support them on their mission. God’s providence is so all\-encompassing that not even a single sparrow can fall to the ground without Him knowing it. God is in control of the biggest, most frightening events of our lives as well as the tiniest minutia. Even if we suffer as His servants and die, we can trust that nothing happens to us outside God’s control, will, and plan (Romans 8:17, 28; Ephesians 1:11\). Jesus says we are worth more than many sparrows because God’s servants are highly valued. We are His beloved and treasured children (1 John 3:1; John 1:12–13; 2 Corinthians 6:17–18; Galatians 3:26\). We are chosen by God, adopted into His family through Jesus Christ, and recipients of His glorious grace (Ephesians 1:4–6; see also 1 Thessalonians 1:4; 2:13\). He purchased us not with “mere gold or silver, which lose their value. It was the precious blood of Christ, the sinless, spotless Lamb of God” (1 Peter 1:18–19, NLT). A sparrow could be bought with a penny, but the high price God paid for our redemption was the blood of His own Son (Ephesians 1:7; 1 Corinthians 6:20\). So great is God’s love for us that He gave His one and only Son to die for us and claim us as His own (Romans 5:8; see also Romans 8:31–39; John 3:16–17\). Not only are we worth more than many sparrows, but God considers us His “masterpiece. He has created us anew in Christ Jesus, so we can do the good things he planned for us long ago” (Ephesians 2:10, NLT). We are not inconsequential or expendable in God’s eyes. We are His most priceless and valuable works of art, “fearfully and wonderfully made” (Psalm 139:14\). God, who created us in His own image and likeness, sees us as the crowning work of His creation (Genesis 1:26–27; 5:1; 9:6; James 3:9\). Armed with this assurance, we like the apostles can go wherever the Lord sends us, and, despite opposition, we can walk confidently in God’s loving care as we accomplish the good things He has planned for us to do.
What is the meaning of “strike the shepherd and the sheep will scatter” (Zechariah 13:7)?	Answer A shepherd theme runs throughout [Zechariah’s](Book-of-Zechariah.html) prophetic ministry (Zechariah 10:2; 11:4–14, 15–17\). An instance of that theme is found in Zechariah 11:4–14, where the prophet announces Israel’s future rejection of the [Messiah](what-does-Messiah-mean.html) and the Messiah’s death. Because God’s people reject their Messiah, the Lord gives this staggering command: “Strike the shepherd, and the sheep will be scattered, and I will turn my hand against the little ones” (Zechariah 13:7\). As envisioned in Ezekiel 34, the sheep in Zechariah’s prophecy are the people of God. In Ezekiel’s day, the people of Judah were stripped of their godless leaders and scattered. During that time of [exile](Babylonian-captivity-exile.html), the Lord’s hand was against “the little ones” in judgment as they were dispersed and punished. God’s hand was also against the false shepherds of Israel. But the Shepherd in Zechariah 13:7 is distinct from the wayward leaders of Israel. He is none other than the Messiah, Jesus Christ. The verb translated as “strike” in Zechariah 13:7 means “to smite, kill.” The violence against Israel’s Messiah\-Shepherd is foreseen as early as Genesis 3:15 when God foretells that Satan will “strike his heel.” A parallel passage to Zechariah 13:7 appears in Isaiah 53:10, also predicting Messiah’s suffering and death: “It was the Lord’s will to crush him and cause him to suffer” (see also Isaiah 53:4\). In the New Testament, Jesus Himself cites Zechariah 13:7 in reference to His arrest, [Peter’s denial](Peters-denial.html), and the falling away and scattering of His disciples (Matthew 26:31, 56; Mark 14:27\). In John’s gospel, Jesus says, “I am the [good shepherd](Good-Shepherd.html). The good shepherd lays down his life for the sheep” (John 10:11\). God’s command to “strike the shepherd and the sheep will scatter” is multi\-purposed. First, it reveals that Christ’s death was not an accident; it was part of God’s divinely arranged plan (Acts 2:23\). Even still, God does not let the slaughter of His Son and Savior of the world go unpunished. Instead, He uses it as an instrument of judgment on sinful people (see John 3:19; 16:32; 12:30–32\). Zechariah 13 continues to reveal God’s purpose as the prophet describes the opening of a fountain of cleansing from sin that purges the people from their idolatry (verses 1–6\). After their Shepherd is struck, the people go through a fiery refinement to become purified like gold and restored to covenant relationship with the Lord their God (verse 9\). These passages predict the restoration of the remnant of Israel (see Hosea 2:23\) as well as a future reinstatement spoken of by the apostle Paul (see Romans 11:11–32\). They also look down through history to the refining periods of persecution of God’s people in the church age and the tribulation period (Matthew 24:15–22\). In God’s economy, justice must be served. Sin warrants a penalty of death and cannot go unpunished, so Jesus takes the punishment for us all (Romans 6:23; 1 Corinthians 15:21–22\). The apostle Peter explains, “Christ suffered for our sins once for all time. He never sinned, but he died for sinners to bring you safely home to God. He suffered physical death, but he was raised to life in the Spirit” (1 Peter 3:18, NLT). From the moment of the fall, God’s ultimate plan to strike the Shepherd and scatter the sheep was the restoration and redemption of His people. Through the death of Jesus Christ, God’s chosen Savior and Israel’s Messiah, sinful people can be reconciled to God (Colossians 1:19–22\). Jesus’ sacrifice on the cross washes away our sins and opens the way for the reinstatement of our relationship with the Father (Hebrews 2:17; 10:19–22\). Zechariah 14 closes with the final victory and defeat of every enemy as the Lord Jesus Christ reigns as King over all the earth.
What does it mean that we beheld His glory (John 1:14)?	Answer The first chapter of John’s gospel elaborates on the [incarnation of Jesus Christ](incarnation-of-Christ.html) more than any other passage in the Bible. John wanted his readers to know that Jesus was the absolute revelation of God in human form: “And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth” (John 1:14, NKJV). “The Word” is the [Logos](what-is-the-Logos.html), Jesus Christ Himself. He became “flesh,” meaning the divine Son of God became human, like us (Romans 8:3; Philippians 2:7; 1 Timothy 3:16; 1 John 4:2; 2 John 7\). God revealed Himself to the people of the world through His Son, Jesus. Christ showed us God’s glory. “We have seen his glory, the glory of the Father’s one and only Son,” states the New Living Translation. The author of Hebrews further illuminates: “The Son radiates God’s own glory and expresses the very character of God” (Hebrews 1:3, NLT). The statement that “we beheld His glory” links Jesus to the Old Testament wilderness [tabernacle](tabernacle-of-Moses.html). At this earthly tent of meeting, Yahweh’s divine presence and glory dwelled and visibly manifested among the people of Israel. They saw His glory in the fire, pillar of smoke, and cloud (Exodus 40:34\). In the New Testament, God’s glorious presence was made visible in the living Word, who was clothed in flesh and “tabernacled” among us in the person of Jesus Christ. John 1:14 actually uses a form of the Greek word for “tabernacle” to describe Jesus’ taking on human flesh. Jesus revealed His glory for the first time publicly at the [wedding in Cana](wedding-at-Cana.html), and, as a result, “his disciples believed in him” (John 2:11, NLT). Mathew and Luke recorded the scene of Christ’s [transfiguration](transfiguration.html) when Peter, James, and John beheld a glimpse of His unveiled glory (Matthew 17:2; Luke 9:32\). Peter testified firsthand to the transfiguration: “For we were not making up clever stories when we told you about the powerful coming of our Lord Jesus Christ. We saw his majestic splendor with our own eyes when he received honor and glory from God the Father. The voice from the majestic glory of God said to him, ‘This is my dearly loved Son, who brings me great joy’” (2 Peter 1:16–17, NLT). When John said, “We beheld His glory,” he was giving eyewitness testimony to the incarnation—that God Himself had come to earth embodied in the Son: “We proclaim to you the one who existed from the beginning, whom we have heard and seen. We saw him with our own eyes and touched him with our own hands. He is the Word of life” (1 John 1:1, NLT). Not only John, but all the disciples had seen Jesus and beheld His glory with their own eyes. These apostles could all testify that the Father had sent Jesus to be the Savior of the world (1 John 4:14\). Other teachers were likely spreading false ideas about Jesus and contradicting the truth of the incarnation. But the teachings of John and the other disciples were trustworthy because these men had firsthand experience hearing, seeing, and touching Jesus (John 19:35\). The miracles of Jesus revealed God’s glory (John 11:4, 40\). The word for “glory” in John 1:14 means “a state of high honor.” Those who witnessed Christ’s miracles—those who beheld His glory—saw and understood that God was worthy of the highest honor and praise (John 4:53; 9:38; 20:29\). The suffering and death of Jesus also revealed God’s glory (John 17:1, 5; Romans 8:18\). Everything Jesus did brought praise and honor to God so that all who beheld His glory and believed in Him received His gift of salvation (John 12:16; 13:31–32; 20:30–31; Philippians 2:9–11; Ephesians 1:12\). Paul taught that Satan blinds the eyes of unbelievers so they cannot behold God’s glory or understand the message of salvation in Jesus Christ. They “are unable to see the glorious light of the Good News. They don’t understand this message about the glory of Christ, who is the exact likeness of God” (2 Corinthians 4:4, NLT). But praise God, who through Jesus Christ our Lord lets His light shine in our hearts so we can “know the glory of God that is seen in the face of Jesus Christ” (2 Corinthians 4:6, NLT).
What can we learn from the man who was walking and leaping and praising God (Acts 3:8)?	Answer In Acts 3:8 we encounter a man who was walking and leaping and praising God. He had good reason to do so, as he had just received a miracle at the hands of the apostle Peter. The man who had been healed was lame from birth, and he was set down at a temple gate every day where he would beg for money (Acts 3:2\). When Peter and John passed by on their way to the temple, the man asked them for money (Acts 3:3\). In response, they told him to look at them (Acts 3:4\). Realizing that Peter and John were focusing on him, the man thought they were going to give him money (Acts 3:5\). Peter explained that they didn’t have silver or gold, but that what they did have they would give to him. Peter then commanded the man in the name of Jesus the Nazarene to walk (Acts 3:6\). This would have seemed a strange direction to give a man who had been lame from birth, but Peter did not leave it at that. Peter grabbed the man’s right hand and pulled him up, and immediately the man’s feet and ankles were strengthened (Acts 3:7\). “He jumped to his feet and began to walk” (Acts 3:8\). The healed man began to walk with Peter and John into the temple courts. He was not only walking but “leaping and praising God” (Acts 3:8, ESV). The man made a commotion as he put his legs to good use, and all the people in the temple saw him walking and leaping and praising God (Acts 3:9\). Onlookers realized that this was the lame man who used to sit at the gate begging, and they were amazed and wondered what had happened (Acts 3:10\). To address the wonderment of the crowd, Peter preached his second great sermon in Acts. Peter explained that the man had been healed not by their own ability or piety, but by the name of Jesus Christ (Acts 3:11, 16\). Peter boldly proclaimed that Jesus had come from God, yet the people had disowned Him and put Him to death (Acts 3:11–15\). Now they had an opportunity to change their mind about their Messiah, Jesus, and to turn to Him in faith: “[Repent](how-to-repent.html), then, and turn to God, so that your sins may be wiped out, that times of refreshing may come from the Lord” (Acts 3:19\). The people of Jerusalem were witnessing what all the prophets had foretold (Acts 3:24–26\). We can learn from the man who was walking and leaping and praising God (Acts 3:8\). He responded to the blessing of God with [gratitude](Bible-thankfulness-gratitude.html). Luke earlier had recorded an instance when Jesus healed [ten men who had leprosy](ten-lepers.html), yet nine of them showed no gratitude and did not praise God for what He had done for them. But one of the men did return to Jesus, “glorifying God with a loud voice” (Luke 17:15, NASB). Jesus made it a point to commend the man for his faith (Luke 17:19\). Jesus helps us see a connection between faith and gratitude expressed in glorifying God. The man who was healed of leprosy was so grateful that he glorified God with a loud voice. This made it evident to everyone who heard him that he had faith in God. Jesus did not say that the ones who did not show gratitude and glorify God did not have faith, so we have to be careful not to draw conclusions about them. But He commended the man who showed gratitude. The formerly lame man who was walking and leaping and praising God in Acts 3 was likewise grateful, and he showed it by his enthusiasm and how he was praising God. Gratitude expressed by thanking God is an expression of belief in God. That is not to say that in order to believe in Christ a person must have gratitude (nowhere in Scripture is that a condition of salvation). Still, it is clear that gratitude is well expressed in glorifying God—as demonstrated by the man who was walking and leaping and praising God. As we consider what Jesus Christ has done for us in saving us by grace through belief in Him (Ephesians 2:8–9\), do we express our gratitude and acknowledge Him, giving Him glory and praise? If not, then we haven’t learned an important lesson from the man who was walking and leaping and praising God in the temple courts.
How can we keep the unity of the Spirit in the bond of peace (Ephesians 4:3)?	Answer In Ephesians 4, the apostle Paul pivots from his focus on doctrine to right living, emphasizing the believer’s responsibility to live in a manner worthy of God’s call in Jesus Christ. In Ephesians 4:1–3 he urges church members always to be humble, gentle, and patient, “bearing with one another in love, endeavoring to keep the unity of the Spirit in the bond of peace” (NKJV). The word Paul uses here for “[unity](unity-in-Christ.html)” (henotēs in Greek) refers to a condition of harmony or oneness that can only be experienced among members of Christ’s body—the church. This unity already exists as a spiritual reality through the work of the Holy Spirit in the believer’s life. Unity of the Spirit comes from God, but its expression can be destroyed by humans and, therefore, must be guarded and maintained. Paul has just taught extensively in Ephesians 2:11–22 that maintaining oneness and peace among believers of decidedly different backgrounds is possible because of Christ’s work of reconciliation: “For Christ himself has brought peace to us. He united Jews and Gentiles into one people when, in his own body on the cross, he broke down the wall of hostility that separated us. He did this by ending the system of law with its commandments and regulations. He made peace between Jews and Gentiles by creating in himself one new people from the two groups. Together as one body, Christ reconciled both groups to God by means of his death on the cross, and our hostility toward each other was put to death” (Ephesians 2:14–16, NLT). Since the hostile barrier between Jews and Gentiles was broken down and destroyed by God, surely unity and the bond of peace between any two people can be preserved by the power of the Holy Spirit. Jew and Gentile, slave and free, black and white, male and female, rich and poor—no matter how dissimilar we may be, “we have all been baptized into one body by one Spirit, and we all share the same Spirit” (1 Corinthians 12:13, NLT). We are already united in Christ, and the Holy Spirit maintains that unity as we “walk in a manner worthy” of our calling. In Ephesians 4:2, Paul offers four qualities that, when cultivated in the believer’s life, help keep the unity of the Spirit in the bond of peace in the church. They are humility, gentleness, patience, and forbearance, or “bearing with one another in love.” Walking in [humility](Bible-humility.html) means remembering to keep Jesus first, other people second, and ourselves last. We “do nothing out of selfish ambition or vain conceit” but instead consider the wants and needs of others above our own (Philippians 2:3\). The apostle Peter stresses the value of humility for maintaining relational unity and peace, encouraging all believers to “be like\-minded, be sympathetic, love one another, be compassionate and humble” (1 Peter 3:8\). “All of you, clothe yourselves with humility toward one another, because, ‘God opposes the proud but shows favor to the humble’” (1 Peter 5:5\). Paul teaches the Philippians that humbly serving others is one of the most profound ways to emulate Christ, who submitted to God’s authority in everything: “In your relationships with one another, have the same mindset as Christ Jesus: Who, 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!” (Philippians 2:5–8\). [Gentleness](fruit-Holy-Spirit-gentleness.html) causes one to act in a manner that is meek, mild, and even\-tempered. It is closely associated with self\-control (Galatians 5:23\). Jesus described Himself as “gentle and humble in heart” (Matthew 11:29\). In the original Greek, the word is also used for a calming medicine, a soft breeze, or a horse that has been broken. In a similar holding back of power, [patience](Bible-patience.html) requires the discipline to endure suffering or discomfort without striking back (see Colossians 1:11\). [Forbearance](Bible-forbearance.html) or “bearing with one another in love” is a character trait inextricably linked with love. In fact, all the qualities that contribute to keeping the unity of the Spirit in the bond of peace are associated with love: “Love is patient and kind; love does not envy or boast; it is not arrogant or rude. It does not insist on its own way; it is not irritable or resentful. . . . Love bears all things, believes all things, hopes all things, endures all things. Love never ends” (1 Corinthians 13:4–8, ESV). Indeed, cultivating [love](Bible-love.html) is the core component to keeping the unity of the Spirit in the bond of peace: “Therefore, as God’s chosen people, holy and dearly loved, clothe yourselves with compassion, kindness, humility, gentleness and patience. Bear with each other and forgive one another if any of you has a grievance against someone. Forgive as the Lord forgave you. And over all these virtues put on love, which binds them all together in perfect unity. Let the peace of Christ rule in your hearts, since as members of one body you were called to peace” (Colossians 3:12–15\).

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